---
title: "五燈會元 · 天台山德韶國師"
description: "五燈會元由宋代高僧普濟編撰，成書於南宋淳祐年間，是中國禪宗重要典籍之一。該書彙編了禪宗五家七宗的傳法譜系與公案語錄，包括法眼、雲門、曹洞、臨濟、溈仰五宗祖師的機鋒對話與悟道因緣，系統整理了禪宗從初祖達摩至唐宋時期的發展脈絡。全書共二十卷，以燈燈相傳為喻，展現了禪宗心法傳承的歷史軌跡。作為研究唐宋禪宗思想的核心文獻，五燈會元不僅是佛教史學的重要資料，更是禪門修行者參究心性的權威指南，在中國佛教史上具有不可替代的地位。"
url: "https://rushiwowen.co/en/r/cma8xebdp0l55l404hip5inh2"
---

### 天台山德韶國師

> Master Deshao of Tiantai Mountain

處州龍泉陳氏子也。母葉氏。夢白光觸體。因而有娠。及誕。尤多奇異。年十五。有梵僧勉令出家。十七依本州龍歸寺受業。十八納戒於信州開元寺。後唐同光中遊方。首詣投子見同禪師。次謁龍牙。乃問。雄雄之尊。為甚麼近之不得。牙曰。如火與火。師曰。忽遇水來又作麼生。牙曰。去。汝不會我語。師又問。天不葢。地不載。此理如何。牙曰。道者合如是。師經十七次問。牙祇如此答。師竟不諭旨。再請垂誨。牙曰。道者。汝已後自會去。師後於通玄峯澡浴次。忽省前話。遂具威儀。焚香遙望龍牙禮拜曰。當時若向我說。今日決定罵也。又問疎山。百匝千重。是何人境界。山曰。左搓芒繩縛鬼子。師曰。不落古今。請師說。曰。不說。師曰。為甚麼不說。曰。箇中不辯有無。師曰。師今善說。山駭之。如是歷參五十四員善知識。皆法緣未契。最後至臨川謁法眼。眼一見深器之。師以徧涉叢林。亦倦於參問。但隨眾而己。一日。法眼上堂。僧問。如何是曹源一滴水。眼曰。是曹源一滴水。僧惘然而退。師於坐側。豁然開悟。平生凝滯。渙若氷釋。遂以所悟聞於法眼。眼曰。汝向後當為國王所師。致祖道光大。吾不如也。自是諸方異唱。古今玄鍵。與之決擇。不留微迹。尋回本道。遊天台。山覩智者顗禪師遺蹤。有若舊居。師復與智者同姓。時謂之後身也。初止白沙。時忠懿王為王子。時刺台州。嚮師之名。延請問道。師謂曰。他日為霸主。無忘佛恩。漢乾祐元年戊申。王嗣國位。遣使迎之。伸弟子之禮。有傳天台智者教羲寂者即螺谿也。屢言於師曰。智者之教。年祀浸遠。慮多散落。今新羅國其本甚備。自非和尚慈力。其孰能致之乎。師於是聞於王。王遣使及齎師之書往彼國繕寫。備足而回。迄今盛行於世矣。住後。上堂。古聖方便猶如河沙。祖師道非風幡動。仁者心動。斯乃無上心印法門。我輩是祖師門下客。合作麼生會祖師意。莫道風幡不動。汝心妄動。莫道不撥風幡。就風幡通取。莫道風幡動處是甚麼。有云附物明心。不須認物。有云色即是空。有云非風幡動。應須妙會。如是解會。與祖師意旨有何交涉。既不許如是會。諸上座便合知悉。若於這裏徹底悟去。何法門而不明。百千諸佛方便。一時洞了。更有甚麼疑情。所以古人道。一了千明。一迷萬惑。上座豈是今日會得一則。明日又不會也。莫是有一分向上事難會。有一分下劣凡夫不會。如此見解。設經塵劫。祇自勞神乏思。無有是處。僧問。諸法寂滅相。不可以言宣。和尚如何為人師。曰。汝到諸方。更問一徧。曰。恁麼則絕於言句去也。師曰。夢裏惺惺。問。艣棹俱停。如何得到彼岸。師曰。慶汝平生。問。如何是三種病人。師曰。恰問著。問。如何是古佛心。師曰。此問不弱。問。如何是六相。師曰。即汝是。問。如何是方便。師曰。此問甚當。問。亡僧遷化向甚麼處去也。師曰。終不向汝道。曰。為甚麼不向某甲道。師曰。恐汝不會。問。一華開五葉。結果自然成。如何是一華開五葉。師曰。日出月明。曰。如何是結果自然成。師曰。天地皎然。問。如何是無憂佛。師曰。愁殺人。問。一切山河大地。從何而起。師曰。此問從何而來。問。如何是數起底心。師曰。爭諱得。問。如何是沙門眼。師曰。黑如漆。問。絕消息時如何。師曰。謝指示。問。如何是轉物即同如來。師曰。汝喚甚麼作物。曰。恁麼則同如來也。師曰。莫作野干鳴。問。那吒太子析肉還母。析骨還父。然後於蓮華上為父母說法。未審如何是太子身。師曰。大家見。上座問曰。恁麼則大千同一真性也。師曰。依俙似曲纔堪聽。又被風吹別調中。問。六根俱泯。為甚麼理事不明。師曰。何處不明。曰。恁麼則理事俱如也。師曰。前言何在。上堂。大凡言句。應須絕滲漏始得。時有僧問。如何是絕滲漏底句。師曰。汝口似鼻孔。問。如何是不證一法。師曰。待言語在。曰。如何是證諸法。師曰。醉作麼。乃曰。祇如山僧恁麼對他。諸上座作麼生體會。莫是真實相為麼。莫是正恁麼時無一法可證麼。莫是識伊來處麼。莫是全體顯露麼。莫錯會好。如此見解。喚作依草附木。與佛法天地懸隔。假饒答話揀辨如懸河。祇成得箇顛倒知見。若祇貴答話揀辨。有甚麼難。但恐無益於人。翻成賺悞。如上座從前所學揀辨．問答．記持。說道理極多。為甚麼疑心不息。聞古聖方便。特地不會。祇為多虗少實。上座不如從脚跟下一時覤破。看是甚底道理。有多少法門。與上座作疑求解。始知從前所學底事。祇是生死根源．陰界裏活計。所以古人道。見聞不脫。如水裏月。無事珍重。師有偈曰。通玄峯頂。不是人間。心外無法。滿目青山。法眼聞云。即此一偈。可起吾宗。師後於般若寺開堂說法十二會。上堂。毛吞巨海。海性無虧。纖芥投鋒。鋒利無動。見與不見。會與不會。唯我知焉。乃有頌曰。暫下高峰已顯揚。般若圜通遍十方。人天浩浩無差別。法界縱橫處處彰。珍重。上堂。僧問。承古有言。若人見般若。即被般若縛。若人不見般若。亦被般若縛。既見般若。為甚麼却被縛。師曰。你道般若見甚麼。曰。不見般若。為甚麼亦被縛。師曰。你道般若甚麼處不見。乃曰。若見般若。不名般若。不見般若。亦不名般若。且作麼生說見不見。所以古人道。若欠一法。不成法身。若剩一法。不成法身。若有一法。不成法身。若無一法。不成法身。此是般若之真宗也。僧問。乍離凝峯丈室。來坐般若道場。今日家風。請師一句。師曰。虧汝甚麼處。曰。恁麼則雷音震動乾坤界。人人無不盡霑恩。師曰。幸然未會。且莫探頭。僧禮拜。師曰。探頭即不中。諸上座相共證明。令法久住。國土安寧。珍重。上堂。僧問。承教有言。歸源性無二。方便有多門。如何是歸源性。師曰。你問我答。曰。如何是方便門。師曰。你答我問。曰。如何趣向。師曰。顛倒作麼。問。一身即無量身。無量身即一身。如何是無量身。師曰。一身。曰。恁麼則昔日靈山。今日親覩。師曰。理當即行。乃曰。三世諸佛。一時證明上座。上座且作麼生會。若會時不遷。無絲毫可得移易。何以故。為過去．未來．見在三際是上座。上座且非三際。澤霖大海。滴滴皆滿。一塵空性。法界全收。珍重。上堂。僧問。四眾雲集。人天恭敬。目覩尊顏。願宣般若。師曰。分明記取。曰。師宣妙法。國王萬歲。人民安樂。師曰。誰向你道。曰。法爾如然。師曰。你却靈利。問。三世諸佛不知有。狸奴白牯却知有。既是三世諸佛。為甚麼却不知有。師曰。却是你知有。曰。狸奴白牯為甚麼却知有。師曰。你甚麼處見三世諸佛。問。承教有言。眼不見色塵。意不知諸法。如何是眼不見色塵。師曰。却是耳見。曰。如何是意不知諸法。師曰。眼知。曰。恁麼則見聞路絕。聲色喧然。師曰。誰向汝道。乃曰。夫一切問答。如針鋒相投。無纖毫參差。事無不通。理無不備。良由一切言語。一切三昧。橫竪深淺。隱顯去來。是諸佛實相門。秖據如今一時驗取。珍重。上堂。古者道。如何是禪。三界綿綿。如何是道。十方浩浩。因甚麼道三界綿綿。何處是十方浩浩底道理。要會麼。塞却眼。塞却耳。塞却舌．身．意。無空闕處。無轉動處。上座作麼生會。橫亦不得。竪亦不得。縱亦不得。奪亦不得。無用心處。亦無施設處。若如是會得。始會法門絕揀擇。一切言語絕滲漏。曾有僧問。作麼生是絕滲漏底語。向他道。口似鼻孔。甚好上座如此會。自然不通風去如識得盡。十方世界是金剛眼睛。無事。珍重。上堂。僧問。天下太平。大王長壽。如何是王。師曰。日曉月明。曰。如何領會。師曰。誰是學人。乃曰。天下太平。大王長壽。國土豐樂。無諸患難。此是佛語。古不易今。不遷一言。可以定古定今。會取好。諸上座。又僧問。承古有言。有物先天地。無形本寂寥。如何是有物先天地。師曰。非同非合。曰。如何是無形本寂寥。師曰。誰問先天地。曰。恁麼則境靜林間獨自遊去也。師曰。亂道作麼。乃曰。佛法不是這箇道理。要會麼。言發非聲。色前不物。始會天下太平。大王長壽。久立。珍重。上堂。佛法現成。一切具足。豈不見道圓同太虗。無欠無餘。若如是也。且誰欠誰剩。誰是誰非。誰是會者。誰是不會者。所以道。東去亦是上座。西去亦是上座。南去亦是上座。北去亦是上座。因甚麼得成東西南北。若會得。自然見聞覺知路絕。一切諸法現前。何故如此。為法身無相。觸目皆形。般若無知。對緣而照。一時徹底會取好。諸上座。出家兒合作麼生。此是本有之理。未為分外。識心達本源。故名為沙門。若識心皎皎地。實無絲毫障礙。上座久立。珍重。上堂。僧問。欲入無為海。先乘般若船。如何是般若船。師曰。常無所住。曰。如何是無為海。師曰。且會般若船。問。古德道。登天不借梯。徧地無行路。如何是登天不借梯。師曰。不遺絲髮地。曰。如何是徧地無行路。師曰。適來向你道甚麼。乃曰。百千三昧門。百千神通門。百千妙用門。盡不出得般若海中。何以故。為於無住本建立諸法。所以道。生滅去來。邪正動靜。千變萬化。是諸佛大定門。無過於此。諸上座大家究取。增於佛法壽命。珍重。上堂。僧問。世尊以正法眼付囑摩訶迦葉。祇如迦葉在畢鉢羅窟。未審付囑何人。師曰。教我向誰說。曰。恁麼則靈山付囑。不異今日。師曰。你甚麼處見靈山。問。法眼寶印。和尚親傳。未審今日當付何人。師曰。鼕鼕鼓。一頭打。兩頭鳴。曰。恁麼則千聖同儔。古今不異。師曰。禪河浪靜。尋水迷源。僧清遇問。帝王請命師赴王恩。般若會中。請師舉唱。師曰。分明記取。曰。恁麼則雲臺寶網。同演妙音。師曰。清遇何在。曰。法王法如是。師曰。阿誰證明。乃曰。靈山付囑分明。諸上座一時驗取。若驗得更無別理。祇是如今。譬如太虗。日明雲暗。山河大地。一切有為世界。悉皆明現。乃至無為。亦復如是。世尊付囑。迄至于今。並無絲毫差別。更付阿誰。所以祖師道。心自本來心。本心非有法。有法有本心。非心非本法。此是靈山付囑榜樣。諸上座徹底會取好。莫虗度時光。國王恩難報。諸佛恩難報。父母師長恩難報。十方施主恩難報。況建置如是次第。佛法興隆。若非國王恩力。焉得如此。若要報恩。應須明徹道眼。入般若性海始得。久立。珍重。上堂。僧問。古德道。人空法亦空。二相本來同。師曰。山河大地。曰。學人不會。乞師方便。師曰。甚麼處不是方便。問。名假法假。人空法空。向去諸緣。請師直指。師曰。謝此一問。曰。不覩王居壯。焉知天子尊。師曰。貪觀天上月。失却手中橈。問。敬中道。心清淨故法界清淨。如何是清淨心。師曰。迦陵頻伽。共命之鳥。曰。與法界是一是二。師曰。你自問別人。乃曰。大道廓然。詎齊今古。無名無相。是法是修。良由法界無邊。心亦無際。無事不彰。無言不顯。如是會得。喚作般若現前。理同真際。一切山河大地。森羅萬象。墻壁瓦礫。並無絲毫可得虧闕。無事久立。珍重。上堂。僧問。承師有言。九天擎玉印。七佛兆前心。如何是印。師曰。不露文。曰。如何是心。師曰。你名安嗣。乃曰。法界性海。如函如葢。如鉤如鎻。如金與金。位位皆齊。無纖毫參差。不相混濫。非一非異。非同非別。若歸實地去。法法皆到底。不是上來問箇如何若何便是。不問時便非。在長連牀上坐時是有。不坐時是無。祇如諸方老宿。言教在世。如恒河沙。如來一大藏經。卷卷皆說佛理。句句盡言佛心。因甚麼得不會去。若一向織絡言教。意識解會。饒上座經塵沙劫。亦不能得徹。此喚作顛倒知見。識心活計。竝無得力處。此葢為根脚下不明。若究盡諸佛法源。河沙大藏。一時現前。不欠絲毫。不剩絲毫。諸佛時常出世。時常說法度人。未曾間歇。乃至猿啼鳥呌。草木叢林。常助上座發機。未有一時不為上座。有如是奇特處。可惜許。諸上座大家究取。令法久住世間。增益人天壽命。國王安樂。無事。珍重。上堂。舉古者道。吾有一言。天上人間。若人不會。綠水青山。且作麼生是一言底道理。古人語須是曉達始得。若是將言而名。於言未有箇會處。良由究盡諸法根蔕。始會一言。不是一言半句思量解會喚作一言。若會言語道斷。心行處滅。始到古人境界。亦不是閉目藏睛。暗中無所見。喚作言語道斷。且莫賺會。佛法不是這箇道理。要會麼。假饒經塵沙劫說。亦未曾有半句到諸上座。經塵沙劫不說。亦未曾欠少半句。應須徹底會去始得。若如是斟酌名言。空勞心力。並無用處。與諸上座共相證明。後學初心。速須究取。久立。珍重。上堂。僧問。髑髏常干世界。鼻孔摩觸家風。如何是髑髏常干世界。師曰。更待答話在。曰。如何是鼻孔摩觸家風。師曰。時復舉一徧。問。一人執炬自燼其身。一人抱冰橫屍於路。此二人阿誰辨道。師曰。不遺者。曰。不會。乞師指示。師曰。你名敬新。曰。未審還有人證明也無。師曰。有。曰。甚麼人證明。師曰。敬新。問。牛頭未見四祖時如何。師曰。異境靈蹤。覩者皆羨。曰。見後如何。師曰。適來向你道甚麼。問。古者道。敲打虗空鳴觳觳。石人木人齊應諾。六月降雪落紛紛。此是如來大圓覺。如何是敲打虗空底。師曰。崑崙奴著鐵袴。打一棒行一步。曰。恁麼則石人木人齊應諾也。師曰。你還聞麼。乃曰。諸佛法門。時常如是。譬如大海。千波萬浪。未甞暫住。未甞暫有。未甞暫無。浩浩地光明自在。宗三世於毛端。圓古今於一念。應須徹底明達始得。不是問一則語。記一轉話。巧作道理。風雲水月。四六入對。便當佛法。莫自賺。諸上座究竟無益。若徹底會去。實無可隱藏。無剎不彰。無塵不現。直下凡夫。位齊諸佛。不用纖毫氣力。一時會取好。無事。珍重。師因興教明和尚問曰。飲光持釋迦丈六之衣。在鷄足山候彌勒下生。將丈六之衣披在千尺之身。應量恰好。祇如釋迦身長丈六。彌勒身長千尺。為復是身解短邪。衣解長邪。師曰。汝却會。明拂袖便出去。師曰。小兒子。山僧若答汝不是。當有因果。汝若不是。吾當見之。明歸七日。吐血。浮光和尚勸曰。汝速去懺悔。明乃至師方丈。悲泣曰。願和尚慈悲。許某懺悔。師曰。如人倒地。因地而起。不曾教汝起倒。明又曰。若許懺悔。某當終身給侍。師為出語曰。佛佛道齊。宛爾高低。釋迦彌勒。如印印泥。開寶四年辛未。華頂西峰忽摧。聲震一山。師曰。吾非久矣。明年六月。大星殞於峯頂。林木變白。師乃示疾於蓮華峯。參問如常。二十八日。集眾言別。跏趺而逝。

> He was a son of the Chen family of Longquan in Chuzhou. His mother, née Ye, dreamed that a white light touched her body, and so she conceived. At his birth there were many wondrous signs. At fifteen, a monk from India urged him to leave home. At seventeen he entered the Longgui Monastery of his own prefecture to pursue his studies. At eighteen he received the precepts at the Kaiyuan Monastery in Xinzhou. In the Tongguang era of the Later Tang, he set out on pilgrimage. He first visited Chan Master Tong of Touzi, and next called on Longya. He asked, "The majestic and honored one—why can one not draw near to him?" Ya said, "Like fire meeting fire." The Master said, "If water suddenly comes, then what?" Ya said, "Go. You do not understand my words." The Master asked again, "Heaven does not cover him, earth does not bear him—what is this principle?" Ya said, "A person of the Way should be thus." The Master questioned him seventeen times, and Ya only answered in this way. The Master could not fathom his meaning at all, and again begged him to instruct him. Ya said, "Person of the Way, later you will understand on your own." Later, while bathing at Tongxuan Peak, the Master suddenly awakened to those earlier words. He then arranged his robes with full dignity, burned incense, and bowing from afar toward Longya, said, "Had you told me back then, today I would certainly have scolded you." He also asked Shushan, "A hundred encirclings and a thousand layers—whose realm is this?" Shan said, "Twin a rope of hemp leftward and bind the ghost child." The Master said, "Not falling into past or present—please, Master, speak." He said, "I will not speak." The Master said, "Why will you not speak?" He said, "Within this, one does not distinguish being from non-being." The Master said, "Master, you have spoken well today." Shan was astonished. In this way he visited fifty-four good teachers, yet none of their dharma conditions matched. Finally he went to Linchuan and called on Fayan. At first sight, Yan deeply valued him. Because the Master had traveled widely through the monasteries, he had also grown weary of inquiry, and simply followed the assembly. One day Fayan ascended the hall. A monk asked, "What is the one drop of water at the Cao source?" Yan said, "It is the one drop of water at the Cao source." The monk was bewildered and withdrew. The Master, at the side of his seat, suddenly awoke. The doubts and obstructions of a lifetime melted away like ice. He then reported his awakening to Fayan. Yan said, "You will later be a teacher of kings, and cause the ancestral Way to shine greatly. I am not your equal." From then on, whatever differing doctrines and profound keys of past and present arose, he would decide them with him, leaving no trace behind. Soon he returned to his own region and traveled to Tiantai. Seeing the traces of Chan Master Zhiyi of Tiantai, it seemed like an old dwelling. The Master also shared the same surname as Zhiyi, and people of the time called him a rebirth. At first he stayed at Baisha. At that time King Zhongyi, when he was still a prince, was serving as governor of Taizhou. Hearing of the Master's fame, he invited him and asked about the Way. The Master told him, "In days to come you will be a hegemon; do not forget the Buddha's kindness." In the first year of Qianyou of the Han, the wushen year, the King succeeded to the throne and sent envoys to welcome him, extending to him the courtesy of a disciple. There was one Yi Ji, who transmitted the teachings of Tiantai Zhiyi and was known as Luoxi. He repeatedly said to the Master, "The teachings of Zhiyi have grown distant with the years, and I fear much has been scattered and lost. Now in the kingdom of Silla the texts are quite complete. Were it not for the compassionate power of the venerable, who could bring them here?" The Master thereupon informed the King, who sent envoys with the Master's letter to that kingdom to copy them out. They returned with a complete set, and to this day it flourishes in the world. After taking up residence, he ascended the hall. "The skillful means of the ancient sages are like the sands of the Ganges. The Ancestor said it is not the wind and banner that move—it is the benevolent one's mind that moves. This is the supreme mind-seal dharma gate. We are guests under the Ancestor's gate—how should we understand the Ancestor's meaning? Do not say the wind and banner do not move, but your mind moves deludedly. Do not say, without stirring wind and banner, grasp it directly from wind and banner. Do not say, in the place where wind and banner move, what is it? Someone says, attaching to things reveals the mind, and one need not recognize the things. Someone says, form is emptiness. Someone says, it is not wind and banner moving, and one should subtly understand. Understood in this way, what relation does it have to the Ancestor's intent? Since such understanding is not permitted, all you venerable ones should simply know and be clear. If you thoroughly awaken here, what dharma gate will not be clear? The skillful means of a hundred thousand Buddhas will all be penetrated at once. What doubt remains? Therefore the ancients said, 'Once awakened, a thousand are clear; once deluded, ten thousand are confused.' How could you venerable ones understand one phrase today and fail to understand another tomorrow? Do not suppose there is some matter pointing upward that is hard to understand, or some inferior ordinary person who cannot understand. With such views, even after dust-calpas you will only exhaust your spirit and weary your thoughts, and there will be no place for it. A monk asked, 'All dharmas are marked by quiescent cessation and cannot be proclaimed in words. How does the Master teach people?' The Master said, 'When you go to the various quarters, ask once more.' The monk said, 'Then one is cut off from words and phrases.' The Master said, 'Lucid within a dream.' A monk asked, 'When both oar and rudder are stilled, how does one reach the other shore?' The Master said, 'I congratulate you on your life.' A monk asked, 'What are the three kinds of sick persons?' The Master said, 'You have happened to ask.' A monk asked, 'What is the ancient Buddha's mind?' The Master said, 'This question is not weak.' A monk asked, 'What are the six marks?' The Master said, 'You yourself are it.' A monk asked, 'What is skillful means?' The Master said, 'This question is very fitting.' A monk asked, 'Where do deceased monks go when they pass away?' The Master said, 'I will never tell you.' The monk said, 'Why will you not tell me?' The Master said, 'I fear you will not understand.' A monk asked, 'One flower opens five petals, and the fruit naturally forms. What is one flower opening five petals?' The Master said, 'The sun rises and the moon is bright.' The monk said, 'What is the fruit naturally forming?' The Master said, 'Heaven and earth are radiantly clear.' A monk asked, 'What is the Buddha without sorrow?' The Master said, 'It grieves one to death.' A monk asked, 'From where do all the mountains, rivers, and the great earth arise?' The Master said, 'From where does this question come?' A monk asked, 'What is the mind that counts and arises?' The Master said, 'How can one conceal it?' A monk asked, 'What is a monastic's eye?' The Master said, 'Black as lacquer.' A monk asked, 'What is it like when all news is cut off?' The Master said, 'Thank you for the instruction.' A monk asked, 'What is turning things and thereby being identical with the Tathagata?' The Master said, 'What do you call a thing?' The monk said, 'Then one is identical with the Tathagata.' The Master said, 'Do not make the cry of a jackal.' A monk asked, 'Prince Nata dismembered his flesh and returned it to his mother, dismembered his bones and returned them to his father, and then on a lotus flower preached the Dharma for his parents. What, then, is the Prince's body?' The Master said, 'Everyone sees.' The venerable one asked, 'Then the great thousand world is of one true nature.' The Master said, 'Vaguely like a tune, barely worth hearing—and then the wind blows it into another key.' A monk asked, 'When the six senses are all extinguished, why are principle and phenomena not clear?' The Master said, 'Where are they not clear?' The monk said, 'Then principle and phenomena are both suchness.' The Master said, 'Where are the earlier words?' He ascended the hall. "Generally, words and phrases must be free of leakages before they are acceptable. Then a monk asked, 'What is a phrase free of leakage?' The Master said, 'Your mouth is like a nostril.' A monk asked, 'What is not realizing a single dharma?' The Master said, 'Wait until there are words.' The monk said, 'What is realizing all dharmas?' The Master said, 'What are you drunk on?' Then he said, "Just as I thus respond to them, how will you venerable ones understand? Is it truly responding in accordance with reality? Is it that right at such a time not a single dharma can be realized? Is it recognizing where they come from? Is it the full body appearing? Do not misunderstand. Such views are called leaning on grass and clinging to trees, and are as far from the Buddhadharma as heaven from earth. Even if your answers and discernments flow like a rushing river, they only amount to inverted knowledge and views. If you value only answers and discernment, what is difficult about that? I fear only that it does not benefit people, and instead becomes a deception. The studies, discernments, question-and-answer, and memorization you venerable ones have done before, and the many principles you have expounded—why do doubts not cease? When you hear the skillful means of the ancient sages, you especially fail to understand. It is only because there is much falsehood and little truth. You venerable ones would do better to smash it all at once from the heels on down and see what principle this is. How many dharma gates are there that make you venerable ones seek resolutions for doubts? Only then will you know that the matters you studied before are merely the root of birth and death, the livelihood within the aggregates and realms. Therefore the ancients said, 'If seeing and hearing are not shed, it is like the moon in water.' Nothing further. Take care." The Master had a verse: "At the summit of Tongxuan Peak, it is not the human world. Outside the mind there is no dharma; the eyes are filled with green mountains." Fayan heard it and said, "Just this one verse can raise up my school." The Master later opened the hall and taught the Dharma at the Bore Monastery for twelve assemblies. He ascended the hall. "A hair swallows the great sea, yet the sea's nature is not diminished. A tiny mustard seed is placed on a sword tip, yet the sword's sharpness does not move. Seeing and not seeing, understanding and not understanding—only I know." Then he had a verse: "Having briefly descended from the high peak, one already proclaims it. Bore's perfect penetration pervades the ten directions. Humans and gods in vast multitudes have no distinction. Throughout the dharma realm, vertically and horizontally, everywhere it is manifest. Take care." He ascended the hall. A monk asked, "It is said in the ancient saying: If a person sees prajna, they are bound by prajna. If a person does not see prajna, they are also bound by prajna. Since one sees prajna, why is one bound?" The Master said, "What do you say prajna sees?" The monk said, "If one does not see prajna, why is one also bound?" The Master said, "Where do you say prajna does not see?" Then he said, "If one sees prajna, it is not called prajna. If one does not see prajna, it is also not called prajna. Then how can one speak of seeing or not seeing? Therefore the ancients said, 'If one dharma is lacking, the dharma body is not complete. If one dharma is extra, the dharma body is not complete. If there is one dharma, the dharma body is not complete. If there is no dharma, the dharma body is not complete.' This is the true doctrine of prajna." A monk asked, "Having just left the abbot's room on Ning Peak, I have come to sit in the Bore dharma hall. Please, Master, give one phrase regarding today's family style." The Master said, "What are you lacking?" The monk said, "Then the thunderous sound shakes the world of heaven and earth, and everyone without exception receives the grace." The Master said, "Fortunately you do not yet understand—do not poke your head out." The monk bowed. The Master said, "Poking your head out is not right. You venerable ones, bear witness together, cause the Dharma to abide long, and the realm to be peaceful. Take care." He ascended the hall. A monk asked, "It is said in the teachings: The source of return is without duality, but skillful means have many gates. What is the source of return?" The Master said, "You ask and I answer." The monk said, "What are the gates of skillful means?" The Master said, "You answer and I ask." The monk said, "How should one proceed toward it?" The Master said, "Why invert it?" A monk asked, "One body is measureless bodies, and measureless bodies are one body. What is measureless bodies?" The Master said, "One body." The monk said, "Then the Vulture Peak of old is personally seen today." The Master said, "When principle accords, then practice it." Then he said, "The Buddhas of the three times all at once bear witness for you venerable ones. How will you venerable ones understand? If you understand, it does not shift, and not the slightest bit can be moved. Why? Because past, future, and present—the three times—are you venerable ones. Yet you venerable ones are not the three times. The sweet rain of the great sea—every drop is full. A single dust mote's empty nature—the entire dharma realm is gathered in it. Take care." He ascended the hall. A monk asked, "The four assemblies gather like clouds, and humans and gods are reverent. We look upon your honored face and wish you to proclaim prajna." The Master said, "Clearly remember it." The monk said, "May the Master proclaim the wondrous Dharma, may the king live ten thousand years, and the people be happy." The Master said, "Who told you so?" The monk said, "It is naturally so." The Master said, "You are indeed clever." A monk asked, "The Buddhas of the three times do not know it, yet cats and cows do know it. Since they are the Buddhas of the three times, why do they not know it?" The Master said, "It is you who know it." The monk said, "Why do cats and cows know it?" The Master said, "Where do you see the Buddhas of the three times?" A monk asked, "It is said in the teachings: The eye does not see the dust of form, and the mind does not know dharmas. What is the eye not seeing the dust of form?" The Master said, "Rather, it is the ear that sees." The monk said, "What is the mind not knowing dharmas?" The Master said, "The eye knows." The monk said, "Then the road of seeing and hearing is cut off, yet sounds and forms are clamorous." The Master said, "Who told you so?" Then he said, "All questions and answers are like needle points meeting—not the slightest discrepancy. Nothing is not penetrated in phenomena, nothing is not complete in principle. This is because all words and all samadhis, vertical and horizontal, deep and shallow, hidden and manifest, coming and going, are the gate of the Buddhas' true reality. Just verify it now all at once. Take care." He ascended the hall. "The ancients said, 'What is Chan? The three realms are continuous. What is the Way? The ten directions are vast.' Why do they say the three realms are continuous? Where is the principle that the ten directions are vast? Do you want to understand? Block the eye, block the ear, block the tongue, body, and mind. With no gap and no place of movement—how will you venerable ones understand? Horizontally you cannot, vertically you cannot, following you cannot, snatching you cannot. There is no place to apply the mind, and no place to set anything up. If you can understand in this way, then you will understand that the dharma gate is beyond selection, and all words are beyond leakage. Once a monk asked, 'What is a phrase free of leakage?' I told him, 'Your mouth is like a nostril.' It is very good if you venerable ones understand in this way; naturally you will be without drafts. If you recognize it fully, the ten directions world is a vajra eye. Nothing further. Take care." He ascended the hall. A monk asked, "The world is at peace, the great king lives long. What is the king?" The Master said, "The sun dawns and the moon is bright." The monk said, "How should one understand?" The Master said, "Who is the student?" Then he said, "The world is at peace, the great king lives long, the realm is abundant and happy, without misfortunes or difficulties. These are Buddha words. The ancients did not change them, and they do not shift a single phrase. They can settle the ancient and settle the present. Understand them well, you venerable ones." Another monk asked, "It is said in the ancient saying: There is a thing prior to heaven and earth, formless, originally still and void. What is the thing prior to heaven and earth?" The Master said, "Not same, not joined." The monk said, "What is formless, originally still and void?" The Master said, "Who asks about prior to heaven and earth?" The monk said, "Then one roams alone in the quiet forest." The Master said, "Why speak wildly?" Then he said, "The Buddhadharma is not this principle. Do you want to understand? When speech issues forth, it is not sound; before form, it is not a thing. Only then will you understand that the world is at peace and the great king lives long. You have stood long. Take care." He ascended the hall. "The Buddhadharma is already present, and everything is complete. Have you not heard it said that the perfect is identical with the great void, lacking nothing and surplus to nothing? If it is thus, then who is lacking and who is surplus? Who is right and who is wrong? Who understands and who does not understand? Therefore it is said, going east is also you venerable ones, going west is also you venerable ones, going south is also you venerable ones, going north is also you venerable ones. Why then do east, west, south, and north come to be? If you understand, naturally the road of seeing, hearing, perceiving, and knowing is cut off, and all dharmas appear before you. Why is this so? Because the dharma body is without marks, yet whatever the eye meets is its form; prajna is without knowing, yet it illumines in response to conditions. Understand it all thoroughly at once, you venerable ones. What should one who has left home be like? This is the principle inherent from the beginning, not something extra. To know the mind and reach the source is therefore called a monastic. If you know the mind clearly and brightly, truly there is not the slightest obstruction. You venerable ones have stood long. Take care." He ascended the hall. A monk asked, "To enter the ocean of the unconditioned, one first rides the boat of prajna. What is the boat of prajna?" The Master said, "Always without dwelling." The monk said, "What is the ocean of the unconditioned?" The Master said, "First understand the boat of prajna." A monk asked, "The ancient virtuous one said, 'To climb heaven, one does not borrow a ladder; everywhere there is no road to walk.' What is climbing heaven without borrowing a ladder?" The Master said, "Not leaving behind even a hair's breadth of ground." The monk said, "What is everywhere having no road to walk?" The Master said, "What did I just say to you?" Then he said, "The hundred thousand gates of samadhi, the hundred thousand gates of spiritual powers, the hundred thousand gates of wondrous function—none of them go beyond the ocean of prajna. Why? Because all dharmas are established on the root of non-dwelling. Therefore it is said, birth and death, coming and going, false and true, movement and stillness—a thousand changes and ten thousand transformations—are the great samadhi gate of all Buddhas. Nothing surpasses this. You venerable ones, everyone investigate and grasp it, and increase the lifespan of the Buddhadharma. Take care." He ascended the hall. A monk asked, "The World-Honored One entrusted the true Dharma eye to Mahakashyapa. But when Kashyapa was in the Pippala Cave, to whom did he entrust it?" The Master said, "To whom would you have me say it?" The monk said, "Then the Vulture Peak entrustment is no different today." The Master said, "Where do you see Vulture Peak?" A monk asked, "The jewel seal of the Dharma eye was personally transmitted by the Master. To whom should it be entrusted today?" The Master said, "The drum goes dong dong; struck on one side, it resounds on both." The monk said, "Then a thousand sages are of one company, and past and present are no different." The Master said, "The waves of the Chan river are still; seeking the water, one loses the source." The monk Qingyu asked, "The emperor has invited the Master to respond to the royal grace. In the Bore assembly, please, Master, raise it and sing it." The Master said, "Clearly remember it." The monk said, "Then the jeweled net of the cloud terrace together performs the wondrous sound." The Master said, "Where is Qingyu?" The monk said, "The Dharma King's Dharma is thus." The Master said, "Who bears witness?" Then he said, "The Vulture Peak entrustment is clear. You venerable ones, verify it all at once. If you verify it, there is no other principle. It is only thus now. It is like the great void: the sun is bright and clouds are dark, and mountains, rivers, and the great earth, all conditioned worlds, are all clearly manifest. Even the unconditioned is also like this. The World-Honored One's entrustment, down to the present, has not the slightest difference. To whom else should it be entrusted? Therefore the Ancestor said, 'The mind is originally the mind; the original mind is not a dharma. When there is a dharma, there is the original mind; neither mind nor original dharma.' This is the model of the Vulture Peak entrustment. You venerable ones, understand it thoroughly. Do not waste your time in vain. The king's kindness is hard to repay. The Buddhas' kindness is hard to repay. The kindness of parents and teachers is hard to repay. The kindness of donors in the ten directions is hard to repay. Moreover, to establish such a sequence and cause the Buddhadharma to flourish—were it not for the king's gracious power, how could it be so? If you wish to repay kindness, you must clearly penetrate the eye of the Way and enter the ocean of prajna's nature. You have stood long. Take care." He ascended the hall. A monk asked, "The ancient virtuous one said, 'Persons are empty and dharmas are also empty; the two marks are originally the same.'" The Master said, "Mountains, rivers, and the great earth." The monk said, "The student does not understand; please, Master, be skillful." The Master said, "Where is it not skillful means?" A monk asked, "Name is false and dharma is false; persons are empty and dharmas are empty. Turning toward all conditions, please, Master, point directly." The Master said, "Thank you for this question." The monk said, "Without seeing the king's residence in its grandeur, how can one know the honor of the son of heaven?" The Master said, "Greedily gazing at the moon in the sky, one loses the oar in hand." A monk asked, "In the teaching it is said, 'Because the mind is pure, the dharma realm is pure.' What is the pure mind?" The Master said, "Kalavinka, the bird of shared life." The monk said, "Is it one with the dharma realm or two?" The Master said, "Ask someone else yourself." Then he said, "The great Way is vast, how could it be equal to past and present? Without name and without marks, it is dharma and it is practice. It is precisely because the dharma realm is boundless and the mind is also without limit that nothing is not manifest and no word is not revealed. If you understand in this way, it is called prajna appearing before you, its principle identical with true reality. All mountains, rivers, and the great earth, the myriad phenomena, walls and tiles—not the slightest bit can be lacking. Nothing further. You have stood long. Take care." He ascended the hall. A monk asked, "The Master has said, 'Nine heavens uphold the jade seal; the seven Buddhas foretell the mind beforehand.' What is the seal?" The Master said, "It does not reveal its text." The monk said, "What is the mind?" The Master said, "Your name is Ansi." Then he said, "The nature-ocean of the dharma realm is like a box and like a lid, like a hook and like a lock, like gold with gold. Every position is equal, without the slightest discrepancy, without mutual confusion. Not one, not different; not same, not separate. If you return to solid ground, every dharma reaches the bottom. It is not that when asked about this or that it is so, and when not asked it is not. It is not that when sitting on the long bench it exists, and when not sitting it does not exist. Just as the old teachers of the various quarters have their teachings in the world like the sands of the Ganges, and the Tathagata's great treasury of scriptures—every scroll speaks Buddhist principle and every sentence speaks the Buddha mind—why do you not understand? If you always weave through teachings and understand through consciousness, even after dust-sand kalpas you venerable ones will still not penetrate. This is called inverted knowledge and views, the livelihood of the discriminating mind, and it has no place of efficacy. This is because the root is not clear. If you exhaust the source of all Buddhadharmas, the Ganges-sand great treasury will appear all at once before you, lacking not a hair and surplus to not a hair. The Buddhas are always appearing in the world and always teaching the Dharma to save people, never pausing. Even the cries of monkeys and birds and the grasses and forests constantly help you venerable ones generate the impulse. There is never a time when they are not for you venerable ones. Such wonders—what a pity! You venerable ones, everyone investigate and grasp it, cause the Dharma to abide long in the world, increase the lifespan of humans and gods, and bring peace to the king. Nothing further. Take care." He ascended the hall. He cited the ancients: "I have one phrase, in heaven and among humans. If a person does not understand it, green waters and blue mountains." "What is the principle of one phrase? The words of the ancients must be understood clearly before one can. If you name it by words, there is no place of understanding in the words. It is only by exhausting the roots of all dharmas that one understands one phrase. It is not that one phrase or half a phrase pondered and understood is called one phrase. If you understand that the path of language is cut off and the place of mental activity is extinguished, only then do you reach the realm of the ancients. It is also not closing the eyes and hiding the pupils, seeing nothing in the dark, that is called the path of language cut off. Do not misunderstand. The Buddhadharma is not this principle. Do you want to understand? Even if one spoke for dust-sand kalpas, not half a phrase would reach you venerable ones. Even if one did not speak for dust-sand kalpas, not half a phrase would be lacking. You must understand thoroughly. If you thus weigh and measure names and words, you will vainly exhaust mind and strength, and it will be of no use. Together with you venerable ones I bear witness. Later students and beginners must quickly investigate and grasp it. You have stood long. Take care." He ascended the hall. A monk asked, "The skull always supports the world; the nostrils rub against the family style. What is the skull always supporting the world?" The Master said, "Wait until there are words in answer." The monk said, "What is the nostrils rubbing against the family style?" The Master said, "From time to time, raise it once." A monk asked, "One person holds a torch and burns himself; another embraces ice and lies dead on the road. Between these two, who can discern the Way?" The Master said, "The one who does not leave anything behind." The monk said, "I do not understand; please, Master, instruct me." The Master said, "Your name is Jingxin." The monk said, "Is there anyone who bears witness?" The Master said, "There is." The monk said, "Who bears witness?" The Master said, "Jingxin." A monk asked, "What was it like before Niutou saw the Fourth Patriarch?" The Master said, "Strange realms and spiritual traces—all who see them admire them." The monk said, "What about after seeing him?" The Master said, "What did I just say to you?" A monk asked, "The ancients said, 'Striking the void, it resounds ku-ku; stone people and wooden people all respond in assent. In the sixth month snow falls in profusion—this is the Tathagata's great perfect enlightenment.' What is striking the void?" The Master said, "The K'un-lun slave wears iron trousers; strike him once and he takes a step." The monk said, "Then stone people and wooden people all respond in assent." The Master said, "Do you still hear it?" Then he said, "The dharma gates of all Buddhas are always thus. It is like the great sea: a thousand waves and ten thousand billows never abide for a moment, never exist for a moment, never do not exist for a moment. Vastly and brightly, luminous and free, it encompasses the three times at the tip of a hair and perfects past and present in a single thought. You must understand thoroughly and clearly. It is not asking one phrase, remembering one turning word, cleverly making principles, wind and clouds, water and moon, four-six parallel couplets, and taking that as Buddhadharma. Do not deceive yourselves. You venerable ones, in the end it is of no benefit. If you understand thoroughly, truly there is nothing to conceal. No land is not manifest; no dust is not revealed. Straightaway ordinary people are equal in rank with all Buddhas, without using the slightest effort. Understand it all at once. Nothing further. Take care." Because the monk Ming of Xingjiao asked the Master, "Kayashyapa held Shakyamuni's sixteen-foot robe and waited at Cock's Foot Mountain for Maitreya to descend. He will drape the sixteen-foot robe on a thousand-foot body, and its measure will fit exactly. But Shakyamuni's body was sixteen feet long and Maitreya's body is a thousand feet. Is it that the body understands how to shorten, or the robe understands how to lengthen?" The Master said, "You do understand." Ming flicked his sleeves and went out. The Master said, "Little child, if my answer to you is wrong, there will be cause and effect. If you are wrong, I will see it." Ming returned after seven days and vomited blood. The monk Fuguang urged him, saying, "You must quickly go and repent." Ming then went to the Master's abbot's room and, weeping bitterly, said, "May the Master be compassionate and permit me to repent." The Master said, "It is like a person who falls to the ground rising from the ground. I did not tell you to rise or fall." Ming also said, "If you permit repentance, I will serve you for life." The Master spoke a verse for him: "Buddha and Buddha are equal in the Way, yet plainly there is high and low. Shakyamuni and Maitreya are like a seal stamped in clay." In the fourth year of Kaibao, the xinwei year, the west peak of Huading suddenly collapsed, and the sound shook the whole mountain. The Master said, "I will not be long." In the sixth month of the following year, a great star fell at the peak's summit, and the trees and forests turned white. The Master then showed illness at Lotus Peak, and his inquiry and instruction were as usual. On the twenty-eighth day, he gathered the assembly and spoke his farewell, then sat cross-legged and passed away.