--- title: "景德傳燈錄 · 越州大珠慧海禪師" description: "景德传灯录由宋代高僧道原编纂，成书于景德年间（1004-1007年），是中国佛教禅宗重要史传类典籍。全书共三十卷，收录自释迦牟尼至五代末年的禅宗祖师1701人，以法脉传承为脉络，记录历代禅师的机缘语录、公案典故。作为现存最早的传灯体著作，该书系统记载了禅宗五家七宗的传承体系，保存了大量珍贵史料，对研究中国禅宗发展史具有不可替代的价值。景德传灯录与五灯会元并称为禅宗两大灯录，被后世奉为禅门经典，不仅影响了宋明理学的发展，更成为东亚禅佛教传播的重要文献依据。" url: "https://rushiwowen.co/en/r/cmaarbra700e7jy041gqv6kfk" --- 越州大珠慧海禪師者建州人也。姓朱氏。依越州大雲寺道智和尚受業。初至江西參馬祖。祖問曰。從何處來。曰越州大雲寺來。祖曰。來此擬須何事。曰來求佛法。祖曰。自家寶藏不顧拋家散走作什麼我遮裏一物也無。求什麼佛法。師遂禮拜問曰。阿那箇是慧海自家寶藏。祖曰。即今問我者。是汝寶藏。一切具足更無欠少。使用自在。何假向外求覓。師於言下自識本心不由知覺。踊躍禮謝。師事六載。後以受業師年老遽歸奉養。乃晦迹藏用外示癡訥。自撰頓悟入道要門論一卷。被法門師姪玄晏竊出江外呈馬祖。祖覽訖告眾云。越州有大珠。圓明光透自在無遮障。處也眾中有知師姓朱者。迭相推識。結契來越上尋訪依附時號大珠和尚者。因馬祖示出也師謂曰。禪客我不會禪。並無一法可示於人。故不勞汝久立。且自歇去。時學侶漸多日夜叩激。事不得已隨問隨答。其辯無礙廣語出別卷時有法師數人來謁曰。擬伸一問。師還對否。師曰。深潭月影任意撮摩。問如何是佛。師曰。清潭對面非佛而誰。眾皆茫然法眼云。是即沒交涉良久其僧又問。師說何法度人。師曰貧道未曾有一法度人。曰禪師家渾如此。師却問曰。大德說何法度人。曰講金剛般若經。師曰。講幾坐來。曰二十餘坐。師曰。此經是阿誰說。僧抗聲曰。禪師相弄。豈不知是佛說耶。師曰。若言如來有所說法。則為謗佛。是人不解我所說義。若言此經不是佛說。則是謗經。請大德說看。無對。師少頃又問。經云。若以色見我。以音聲求我。是人行邪道。不能見如來。大德且道。阿那箇是如來。曰某甲到此却迷去。師曰。從來未悟說什麼却迷。僧曰。請禪師為說。師曰。大德講經二十餘坐。却未識如來。其僧再禮拜。願垂開示。師曰。如來者。是諸法如義。何得忘却。曰是。是諸法如義。師曰。大德是亦未是。曰經文分明那得未是。師曰。大德如否。曰如。師曰。木石如否。曰如。師曰。大德如同木石如否。曰無二。師曰。大德與木石何別。僧無對。良久却問。如何得大涅槃。師曰。不造生死業對。曰如何是生死業。師曰。求大涅槃是生死業。捨垢取淨是生死業。有得有證是生死業。不脫對治門是生死業。曰云何即得解脫。師曰。本自無縛不用求解。直用直行是無等等。僧曰。如禪師和尚者。實謂希有禮謝而去。有行者問。即心即佛那箇是佛。師云。汝疑那箇不是佛指出看。無對。師云。達即遍境是。不悟永乖疎。有律師法明。謂師曰。禪師家多落空。師曰。却是坐主家多落空。法明大驚曰。何得落空。師曰。經論是紙墨文字。紙墨文字者俱空。設於聲上建立名句等法。無非是空。坐主執滯教體。豈不落空。法明曰。禪師落空否。師曰。不落空。曰何却不落空。師曰。文字等皆從智慧而生。大用現前那得落空。法明曰。故知一法不達不名悉達。師曰。律師不唯落空。兼乃錯用名言。法明作色問曰。何處是錯。師曰。律師未辨華竺之音。如何講說。曰請禪師指出法明錯處。師曰。豈不知悉達是梵語邪。律師雖省過。而心猶憤然具梵語。薩婆曷剌他悉陀。中國翻云一切義成。舊云悉達多。猶是訛略梵語也又問曰。夫經律論是佛語。讀誦依教奉行。何故不見性。師曰。如狂狗趁塊師子齩人。經律論是自性用。讀誦者是性法。法明曰。阿彌陀佛有父母及姓否。師曰。阿彌陀姓憍尸迦。父名月上。母名殊勝妙顏。曰出何教文。師曰。出陀羅尼集。法明禮謝讚歎而退。有三藏法師問。真如有變易否。師曰。有變易。三藏曰。禪師錯也。師却問三藏。有真如否。曰有。師曰。若無變易決定是凡僧也。豈不聞。善知識者能迴三毒為三聚淨戒。迴六識為六神通。迴煩惱作菩提。迴無明為大智真如。若無變易三藏真是自然外道也。三藏曰。若爾者真如即有變易。師曰。若執真如有變易亦是外道。曰禪師適來說真如有變易。如今又道不變易。如何即是的當。師曰。若了了見性者。如摩尼珠現色。說變亦得。說不變亦得。若不見性人。聞說真如變便作變解。聞說不變便作不變解。三藏曰。故知南宗實不可測。有道流問。世間有法過自然否。師曰有。曰何法過得。師曰。能知自然者。曰元氣是道否。師曰。元氣自元氣道自道。曰若如是者則應有二。師曰。知無兩人。又問。云何為邪云何為正。師曰。心逐物為邪。物從心為正。有源律師來問。和尚修道還用功否。師曰。用功。曰如何用功。師曰。饑來喫飯困來即眠。曰一切人總如是同師用功否。師曰。不同。曰何故不同。師曰。他喫飯時不肯喫飯。百種須索。睡時不肯睡。千般計校。所以不同也。律師杜口。有韞光大德問。禪師自知生處否。師曰。未曾死何用論生。知生即是無生法無離生法說有無生。祖師云。當生即不生。曰不見性人亦得如此否。師曰。自不見性不是無性。何以故。見即是性無性不能見。識即是性故名識性。了即是性喚作了性。能生萬法喚作法性。亦名法身。馬鳴祖師云。所言法者。謂眾生心。若心生故一切法生。若心無生法無從生。亦無名字。迷人不知法身無象應物現形。遂喚青青翠竹總是法身欝欝黃華無非般若。黃華若是般若。般若即同無情。翠竹若是法身。法身即同草木。如人喫筍。應總喫法身也。如此之言寧堪齒錄。對面迷佛長劫希求。全體法中迷而外覓。是以解道者行住坐臥無非是道。悟法者縱橫自在無非是法。大德又問。太虛能生靈智否。真心緣於善惡否。貪欲人是道否。執是執非人向後心通否。觸境生心人有定否。住寂寞人有慧否。懷傲物人有我否。執空執有人有智否。尋文取證人。苦行求佛人。離心求佛人。執心是佛人。此智稱道否。請禪師一一為說。師曰。太虛不生靈智。真心不緣善惡。嗜欲深者機淺。是非交爭者未通。觸境生心者少定。寂寞忘機者慧沈。傲物高心者我壯。執空執有者皆愚。尋文取證者益滯。苦行求佛者俱迷。離心求佛者外道。執心是佛者為魔。大德曰。若如是應畢竟無所有。師曰。畢竟是大德。不是畢竟無所有。大德踊躍禮謝而去此下舊本有洪州百丈山惟政禪師傳今移在第九卷百丈山海和尚下。 > The Zen Master Dazhu Huihai of Yuezhou was a man of Jianzhou, surnamed Zhu. He received his training under the monk Daozhi of Dayun Temple in Yuezhou. When he first went to Jiangxi to study under Mazu, Mazu asked him, "Where do you come from?" He replied, "I come from Dayun Temple in Yuezhou." Mazu asked, "What do you intend to seek here?" He replied, "I have come to seek the Buddha-Dharma." Mazu said, "You pay no heed to your own treasure-house, yet you abandon your home and go wandering off. What for? Here with me there is not a single thing. What Buddha-Dharma are you seeking?" The Master bowed and asked, "What then is Huihai's own treasure-house?" Mazu said, "The very one who is asking me right now—that is your treasure-house. It is complete in every way, lacking nothing. You may use it freely. Why bother seeking outside?" At these words the Master instantly recognized his own original mind, beyond the reach of intellectual knowing. He leaped with joy, bowed in gratitude, and served Mazu for six years. Later, because his ordination master had grown old, he returned hastily to care for him. He then concealed his traces and hid his abilities, appearing outwardly dull and inarticulate. He composed a single scroll entitled \*A Treatise on the Essential Gateway to Sudden Enlightenment and Entry into the Way\*. His Dharma-nephew Xuan Yan, a fellow monk, secretly took it out to Jiangxi and presented it to Mazu. After reading it, Mazu told the assembly, "In Yuezhou there is a great pearl, perfectly bright, its radiance penetrating freely, unobstructed wherever it rests." Some in the assembly who knew the Master's surname was Zhu recognized him from this and spread the word. They made their way to Yuezhou to seek him out and attach themselves to him. He was known at the time as "Monk Great Pearl" because of Mazu's words. The Master told them, "Fellow practitioners of Zen, I do not understand Zen. I have not a single Dharma to show anyone. So you need not stand here long. Go and rest yourselves." As time went on, more and more students gathered, pressing him day and night. Unable to avoid it, he answered whatever was asked, his eloquence unhindered. His extensive sayings appear in a separate volume. Once several Dharma Masters came to visit and said, "We would like to raise a question. Will you answer?" The Master said, "The moon's reflection in a deep pool—pluck and grasp it as you please." They asked, "What is the Buddha?" The Master said, "Facing the clear pool—if it is not the Buddha, then who is it?" The assembly was bewildered. Fayan said, "That is entirely off the mark." After a long silence, the monk asked again, "What Dharma does the Master teach to save people?" The Master said, "This poor monk has never had a single Dharma to save people with." The monk said, "All Zen masters are like this, it seems." The Master then asked, "What Dharma does the Venerable teach to save people?" The monk said, "I lecture on the \*Diamond Sutra\*." The Master asked, "How many times have you lectured?" The monk said, "More than twenty times." The Master asked, "Who spoke this sutra?" The monk raised his voice and said, "The Master is mocking me! Surely you know it was spoken by the Buddha?" The Master said, "If you say the Tathagata has taught a Dharma, that is slander of the Buddha. Such a person does not understand what I have taught. If you say this sutra was not spoken by the Buddha, that is slander of the sutra. Please, Venerable, explain." The monk had no reply. After a moment the Master asked again, "The sutra says, 'If one looks for me through form, or seeks me through sound, that person practices a false path and cannot see the Tathagata.' Now, Venerable, tell me—what is the Tathagata?" The monk said, "I have become confused at this point." The Master said, "You were never enlightened to begin with—why speak of becoming confused now?" The monk said, "Please, Master, explain it for me." The Master said, "You have lectured on the sutra more than twenty times, yet you do not even recognize the Tathagata." The monk bowed again and again, asking for instruction. The Master said, "'Tathagata' means the suchness of all Dharmas. How could you have forgotten?" The monk said, "Yes, yes—the suchness of all Dharmas." The Master said, "Venerable, that too is not it." The monk said, "The sutra text is perfectly clear—how can it not be it?" The Master asked, "Is the Venerable 'such'?" The monk said, "Yes." The Master asked, "Are wood and stone 'such'?" The monk said, "Yes." The Master asked, "Is the Venerable's 'suchness' the same as the suchness of wood and stone?" The monk said, "There is no difference." The Master said, "Then what distinguishes the Venerable from wood and stone?" The monk had no reply. After a long while, the monk asked, "How can one attain the great Nirvana?" The Master said, "By not creating the karma of birth and death." The monk asked, "What is the karma of birth and death?" The Master said, "Seeking great Nirvana is the karma of birth and death. Rejecting defilement and grasping purity is the karma of birth and death. Having something to attain and something to realize is the karma of birth and death. Not transcending the gate of antidotes is the karma of birth and death." The monk asked, "How then can one attain liberation?" The Master said, "Originally there is no bondage—no need to seek liberation. Directly use, directly act—this is the unequaled." The monk said, "A Master like you is truly rare." He bowed in gratitude and left. A practitioner asked, "'The mind itself is the Buddha'—which one is the Buddha?" The Master said, "If you doubt which one is not the Buddha, point it out to me." The practitioner had no reply. The Master said, "For one who understands, everywhere is it. For one who does not awaken, it remains forever distant." A Vinaya Master named Faming said to the Master, "Zen masters mostly fall into emptiness." The Master said, "It is rather you lecturers who mostly fall into emptiness." Faming was startled and said, "How could I fall into emptiness?" The Master said, "The sutras and treatises are paper and ink, words and writing. Paper and ink, words and writing—all are empty. Even establishing names, phrases, and dharmas upon sounds—none of it is anything but empty. You lecturers cling obstinately to the body of the teachings—how could you not fall into emptiness?" Faming asked, "Does the Zen Master fall into emptiness?" The Master said, "I do not fall into emptiness." "Why do you not fall into emptiness?" The Master said, "Words and the rest all arise from wisdom. When the great function manifests before you, how could you fall into emptiness?" Faming said, "Therefore one knows: if one does not understand a single Dharma, one cannot be called Siddhartha." The Master said, "Vinaya Master, you not only fall into emptiness—you also misuse terms." Faming's expression changed as he asked, "Where is the misuse?" The Master said, "You have not yet distinguished Chinese sounds from Indian sounds—how can you lecture?" Faming said, "Please, Master, point out where Faming is wrong." The Master said, "Do you not know that 'Siddhartha' is a Sanskrit word?" The Vinaya Master, though he recognized his error, still felt resentment in his heart. The full Sanskrit is Sarvārthasiddha. In Chinese it is translated as "All Meanings Accomplished." The old rendering "Xidatou" is still an abbreviated and corrupted Sanskrit form. He asked again, "The sutras, vinaya, and treatises are the Buddha's words. Reading, reciting, and practicing according to the teachings—why does this not lead to seeing one's nature?" The Master said, "It is like a mad dog chasing a clod, while a lion bites the person. The sutras, vinaya, and treatises are the functioning of one's own nature. Reading and reciting are the Dharma of the nature." Faming asked, "Does Amitabha Buddha have parents and a surname?" The Master said, "Amitabha's surname is Kaushika. His father is named Moon Above. His mother is named Supreme Wondrous Countenance." "From what scripture does this come?" The Master said, "It comes from the \*Dharani Collection\*." Faming bowed in gratitude, praised him, and withdrew. A Tripitaka Master asked, "Does true suchness change or not?" The Master said, "It changes." The Tripitaka Master said, "The Zen Master is mistaken." The Master then asked the Tripitaka Master, "Is there true suchness?" He said, "There is." The Master said, "If there were no change, you would definitely be an ordinary monk. Have you not heard that a good teacher can transform the three poisons into the three pure precepts, transform the six consciousnesses into the six supernatural powers, transform afflictions into enlightenment, and transform ignorance into great wisdom and true suchness? If there were no change, the Tripitaka Master would truly be a follower of the naturalistic outsiders." The Tripitaka Master said, "If so, then true suchness does change." The Master said, "If you cling to the idea that true suchness changes, that too is the view of outsiders." He said, "Just now the Zen Master said true suchness changes. Now you say it does not change. How can one be certain?" The Master said, "One who clearly sees the nature is like a wish-fulfilling pearl reflecting colors—you may say it changes, and you may say it does not change. But one who has not seen the nature, upon hearing that true suchness changes, interprets it as change. Upon hearing that it does not change, interprets it as no change." The Tripitaka Master said, "Therefore one knows the Southern School is truly unfathomable." A Daoist asked, "In this world, is there any Dharma that surpasses the natural?" The Master said, "There is." "What Dharma surpasses it?" The Master said, "The one who knows the natural." He asked, "Is the primordial energy the Dao?" The Master said, "Primordial energy is primordial energy; the Dao is the Dao." He said, "If so, then there should be two." The Master said, "The one who knows is not two." He asked again, "What is wrong and what is right?" The Master said, "When the mind chases after things, that is wrong. When things follow the mind, that is right." A Vinaya Master named Yuan came and asked, "Does the Master, in cultivating the Way, still apply effort?" The Master said, "I apply effort." "How do you apply effort?" The Master said, "When hungry, I eat. When tired, I sleep." He said, "Everyone does that—do they apply effort the same as the Master?" The Master said, "Not the same." "Why not the same?" The Master said, "When they eat, they will not simply eat—they demand a hundred things. When they sleep, they will not simply sleep—they scheme a thousand ways. That is why they are not the same." The Vinaya Master was silenced. The great worthy Yunguang asked, "Does the Zen Master know his place of birth?" The Master said, "I have not yet died—why discuss birth? To know birth is itself the Dharma of no-birth; apart from the Dharma of birth, there is no no-birth to speak of. The ancestral teacher said, 'At the very moment of birth, there is no birth.'" He asked, "Can one who has not seen the nature also be like this?" The Master said, "Not seeing the nature is not the same as having no nature. Why? Seeing is itself the nature; without nature there could be no seeing. Consciousness is itself the nature; therefore it is called the nature of consciousness. Knowing is itself the nature; therefore it is called the nature of knowing. What can give rise to all dharmas is called the nature of dharmas. It is also called the Dharma-body. The ancestral teacher Ashvaghosha said, 'What is called Dharma is the mind of sentient beings. If the mind is born, all dharmas are born. If the mind is not born, dharmas have no source from which to arise, and there are no names either.' Deluded people do not know that the Dharma-body is formless and takes shape in response to things. So they say that the green, green bamboo is all the Dharma-body, and the luxuriant, luxuriant yellow flowers are nothing but prajna. But if yellow flowers were prajna, then prajna would be the same as insentient things. If green bamboo were the Dharma-body, then the Dharma-body would be the same as plants and trees. If a person eats bamboo shoots, he would be eating the Dharma-body. Such words are not worth recording. Facing the Buddha, they are deluded and seek him for countless kalpas. Within the totality of dharmas, they are deluded and seek outside. Therefore, one who understands the Way—walking, standing, sitting, lying down—is always the Way. One who awakens to Dharma—moving freely in all directions—is always Dharma." The great worthy asked again, "Can the great void give rise to spiritual wisdom? Does the true mind have as its object good and evil? Is a person of greed and desire on the Way? Can a person attached to right and wrong attain mental clarity hereafter? Can a person who stirs the mind upon contact with objects have concentration? Can a person dwelling in quiet solitude have wisdom? Does an arrogant person have a self? Do those attached to emptiness or to existence have wisdom? Those who seek proof in texts, those who practice austerities seeking the Buddha, those who seek the Buddha apart from the mind, those who cling to the mind as the Buddha—does their wisdom deserve to be called the Way? Please, Master, explain each one for me." The Master said, "The great void does not give rise to spiritual wisdom. The true mind does not have good and evil as its object. One whose desires run deep has shallow capacity. One who contends over right and wrong has not penetrated. One who stirs the mind upon contact with objects lacks concentration. One who dwells in quiet solitude and forgets the workings of mind—their wisdom sinks. One who is arrogant and high-minded—their self is strong. Those attached to emptiness or to existence are both foolish. Those who seek proof in texts become more stuck. Those who practice austerities seeking the Buddha are all deluded. Those who seek the Buddha apart from the mind are outsiders. Those who cling to the mind as the Buddha are demons." The great worthy said, "If so, then ultimately there should be nothing at all." The Master said, "Ultimately, you are the great worthy—it is not that ultimately there is nothing at all." The great worthy leaped with joy, bowed in gratitude, and departed. Following this, the old edition contained the biography of Zen Master Weizheng of Baizhang Mountain in Hongzhou. It has now been moved to Volume Nine, under Great Master Hai of Baizhang Mountain.