--- title: "景德傳燈錄 · 洪州百丈山懷海禪師" 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/cmaarbra700ejjy042z7tjtzr" --- 洪州百丈山懷海禪師者。福州長樂人也。丱歲離塵三學該練。屬大寂闡化南康乃傾心依附。與西堂智藏禪師同號入室。時二大士為角立焉。一夕二士隨侍馬祖翫月次。祖曰。正恁麼時如何。西堂云。正好供養。師云。正好修行。祖云。經入藏禪歸海。馬祖上堂大眾雲集。方陞坐良久。師乃卷却面前禮拜席。祖便下堂。師一日詣馬祖。法塔祖於禪床角取拂子示之。師云。只遮箇更別有。祖乃放舊處云。爾已後將什麼何為人。師却取拂子示之。祖云。只遮箇更別有。師以拂子挂安舊處。方侍立。祖叱之。自此雷音將震。果檀信請。於洪州新吳界。住大雄山。以居處巖巒峻極故。號之百丈。既處之未期月。玄參之賓四方󰦶至。即有溈山黃蘗當其首。一日師謂眾曰。佛法不是小事。老僧昔再蒙馬大師一喝。直得三日耳聾眼黑。黃蘗聞舉不覺吐舌。曰某甲不識馬祖。要且不見馬祖。師云。汝已後當嗣馬祖。黃蘗云。某甲不嗣馬祖。曰作麼生。曰已後喪我兒孫。師曰。如是如是。一日有僧哭入法堂來。師曰。作麼。曰父母俱喪請師選日。師云。明日來一時埋却。師上堂云。併却咽喉脣吻速道將來。溈山云。某甲不道請和尚道。師云。不辭與汝道。久後喪我兒孫。五峯云。和尚亦須併却。師云。無人處斫額望汝。雲巖云。某甲有道處請和尚舉。師云。併却咽喉脣吻速道將來。雲巖曰。師今有也。師曰。喪我兒孫。師謂眾曰。我要一人傳語西堂。阿誰去得。五峯云。某甲去。師云。汝作麼生傳語。五峯云。待見西堂即道。師云。道什麼。五峯云。却來說似和尚。師與溈山作務次師問。有火也無。溈山云有。師云。在什麼處。溈山把一枝木吹三兩氣過與師。師云。如蟲蝕木。問如何是佛。師云。汝是阿誰。僧云。某甲師云。汝識某甲否。僧云。分明箇。師乃舉起拂子云。汝還見麼。僧云見。師乃不語。因普請钁地次。忽有一僧。聞飯鼓鳴舉起钁頭大笑便歸。師云。俊哉此是觀音入理之門。師歸院乃喚其僧問。適來見什麼道理便恁麼。對云。適來只聞鼓聲動歸喫飯去來。師乃笑。問依經解義三世佛怨。離經一字。如同魔說如何。師云。固守動用三世佛怨此外別求即同魔說。因僧問西堂云。有問有答不問不答時如何。西堂云。怕爛却作麼。師聞舉乃云。從來疑遮箇老兄。僧云。請和尚道。師云。一合相不可得。師謂眾云。有一人長不喫飯不道饑。有一人終日喫飯不道飽。眾皆無對。雲巖問。和尚每日區區為阿誰。師云。有一人要。巖云。因什麼不教伊自作。師云。他無家活。僧問。如何是大乘頓悟法門。師曰。汝等先歇諸緣休息萬事。善與不善世出世間。一切諸法。莫記憶莫緣念。放捨身心令其自在。心如木石無所辯別。心無所行心地若空。慧日自現如雲開日出。相似俱歇。一切攀緣。貪瞋愛取垢淨情盡。對五欲八風。不被見聞覺知所縛。不被諸境所惑。自然具足神通妙用。是解脫人。對一切境心無靜亂。不攝不散。透一切聲色無有滯礙。名為道人。但不被一切善惡垢淨有為世間福智拘繫。即名為佛慧。是非好醜是理非理諸知見總盡。不被繫縛處心自在。名初發心菩薩。便登佛地。一切諸法本不自空。不自言色。亦不言是非垢淨。亦無心繫縛人。但人自虛妄計著。作若干種解。起若干種知見。若垢淨心盡。不住繫縛不住解脫。無一切有為無為。解平等心量。處於生死其心自在。畢竟不與虛幻塵勞蘊界生死諸入和合。逈然無寄一切不拘去留無礙。往來生死如門開相似。若遇種種苦樂不稱意事心無退屈。不念名聞衣食。不貪一切功德利益。不為世法之所滯。心雖親受苦樂不干于懷。麁食接命補衣禦寒暑。兀兀如愚如聾相似稍有親分。於生死中廣學知解。求福求智於理無益。却被解境風漂。却歸生死海裏。佛是無求人。求之即乖理。是無求理求之即失。若取於無求復同於有求。此法無實無虛。若能一生心如木石相似。不為陰界五欲八風之所漂溺。即生死因斷去住自由。不為一切有為因果所縛。他時還與無縛身同利物。以無縛心應一切心。以無縛慧解一切縛。亦能應病與藥。僧問。如今受戒身口清淨已。具諸善得解脫否。答少分解脫。未得心解脫。未得一切解脫。問云。何是心解脫。答不求佛不求知解。垢淨情盡亦不守此無求為。是亦不住盡處。亦不畏地獄縛。不愛天堂樂。一切法不拘。始名為解脫無礙。即身心及一切皆名解脫。汝莫言有少分戒善將為便了。有河沙無漏戒定慧門。都未涉一毫在。努力猛作早與。莫待耳聾眼暗頭白面皺。老苦及身眼中流淚心中慞惶未有去處。到恁麼時整理脚手不得也。縱有福智多聞都不相救為心眼未開。唯緣念諸境不知返照。復不見佛道。一生所有惡業悉現於前。或忻或怖。六道五蘊現前盡見。嚴好舍宅舟船車輿光明顯赫。為縱自心貪愛。所見悉變為好境。隨所見重處受生都無自由分。龍畜良賤亦總未定。問如何得自由。答如今對五欲八風情無取捨。垢淨俱亡。如日月在空。不緣而照。心如木石。亦如香象截流而過更無疑滯。此人天堂地獄所不能攝也。又不讀經看教語言。皆須宛轉歸就自己。但是一切言教。只明如今覺性自己。俱不被一切有無諸法境轉。是導師能照破一切有無境法。是金剛即有自由獨立分。若不能恁麼得。縱令誦得十二韋陀經。只成增上慢。却是謗佛不是修行。讀經看教若准世間是好善事。若向明理人邊數此是壅塞人。十地之人脫不去流入生死河。但不用求覓知解語義句。知解屬貪。貪變成病。只如今但離一切有無諸法。透過三句外。自然與佛無差。既自是佛何慮佛不解語。只恐不是佛。被有無諸法轉不得自由。是以理未立先有福智載去。如賤使貴。不如於理先立後有福智。臨時作得。捉土為金。變海水為酥酪。破須彌山為微塵。於一義作無量義。於無量義作一義。師有時說法竟。大眾下堂。乃召之。大眾迴首。師云。是什麼藥山目之為百丈下堂句唐元和九年正月十七日歸寂。壽九十五。長慶元年勅諡大智禪師。塔曰大寶勝輪。 > Master Chan Master Huaihai of Baizhang Mountain in Hongzhou was from Changle, Fuzhou. He left home at a young age and thoroughly studied the Three Teachings. When Great Stillness (Mazu) began teaching in Nankang, Huaihai devoted himself wholeheartedly to him. Together with Chan Master Xitang Zhizang, he was known as one of Mazu's foremost disciples. The two great masters stood out like equals. One evening, the two masters were accompanying Mazu to enjoy the moonlight. Mazu asked, "At a time like this, what should one do?" Xitang replied, "It's perfect for making offerings." Huaihai said, "It's perfect for spiritual practice." Mazu remarked, "Scriptures go to the treasury, Chan goes to the sea (Huaihai)." One day, Mazu ascended the hall with a great assembly gathered. Just as he had sat down for a long while, Huaihai rolled up the mat before him. Mazu then descended from the hall. Another day, Huaihai visited Mazu. Mazu took a whisk from the corner of his meditation couch and showed it to him. Huaihai said, "Is there only this, or is there something else?" Mazu placed it back in its original spot and said, "What will you use in the future to teach others?" Huaihai then picked up the whisk and showed it to him. Mazu said, "Is there only this, or is there something else?" Huaihai hung the whisk back in its place and stood attending. Mazu scolded him. From this point, his thunderous voice was about to resound. Indeed, faithful donors invited him to reside on Great Hero Mountain in the Xinyou region of Hongzhou. Because the mountain's cliffs were extremely steep, it was called Baizhang (Hundred Fathoms). He had been there less than a month when seekers of profound truth arrived from all directions. Guishan and Huangbo were at the forefront. One day, Huaihai said to the assembly, "The Dharma of the Buddha is no small matter. In the past, I was scolded once by Great Master Mazu, and for three whole days my ears were deaf and my eyes were black." When Huangbo heard this, he involuntarily stuck out his tongue and said, "I don't know Mazu, nor have I seen him." Huaihai said, "In the future, you will inherit Mazu's lineage." Huangbo said, "I will not inherit Mazu." "How so?" Huaihai asked. Huangbo replied, "If I did, it would ruin my descendants." Huaihai said, "Just so, just so." One day, a monk came crying into the Dharma Hall. Huaihai said, "What is it?" The monk said, "Both my parents have died. Please, Master, choose a burial date." Huaihai said, "Come tomorrow. We'll bury them all at once." Huaihai ascended the hall and said, "Block out your throat, lips, and mouth, and speak quickly!" Guishan said, "I won't speak. Please, Master, speak." Huaihai said, "I don't refuse to tell you, but later it would ruin my descendants." Wufeng said, "Master, you must also block yours." Huaihai said, "At a place with no one, I'll shade my eyes and gaze toward you." Yunyan said, "I have a place to speak. Please, Master, raise it." Huaihai said, "Block out your throat, lips, and mouth, and speak quickly!" Yunyan then said, "Now Master has it." Huaihai said, "That would ruin my descendants." Huaihai told the assembly, "I need someone to deliver a message to Xitang. Who can go?" Wufeng said, "I'll go." Huaihai said, "How would you deliver the message?" Wufeng said, "I'll speak only when I see Xitang." Huaihai said, "What would you say?" Wufeng said, "I'll come back and tell you." While Huaihai was working with Guishan, he asked, "Is there any fire or not?" Guishan said, "There is." Huaihai said, "Where is it?" Guishan picked up a stick of wood, blew on it two or three times, and handed it to Huaihai. Huaihai said, "Like a worm gnawing on wood." A monk asked, "What is the Buddha?" Huaihai said, "Who are you?" The monk said, "I am so-and-so." Huaihai said, "Do you know so-and-so?" The monk said, "Clearly." Huaihai then raised his whisk and said, "Do you see this?" The monk said, "I see it." Huaihai then remained silent. During a communal work session digging the ground, a monk suddenly heard the meal drum, raised his hoe, laughed loudly, and went back. Huaihai said, "Excellent! This is Guanyin's gateway to awakening." When Huaihai returned to the monastery, he called that monk over and asked, "What principle did you just see that made you act that way?" The monk replied, "I just heard the drum and went back to eat." Huaihai laughed. Someone asked, "It's said that interpreting the meaning according to scriptures is the grievance of the Buddhas of the three times. And deviating by even a single word from scriptures is like demonic speech. What about this?" Huaihai said, "Rigidly clinging to fixed functions is the grievance of the Buddhas of the three times. Seeking anything beyond this is just demonic speech." A monk once asked Xitang, "When there are questions and answers, and when there are no questions and no answers, what then?" Xitang said, "What are you afraid of — that it will rot?" When Huaihai heard this reported, he said, "I've always had doubts about that elder." The monk said, "Please, Master, speak." Huaihai said, "The mark of oneness cannot be attained." Huaihai said to the assembly, "There is one person who never eats yet never says he's hungry. There is another who eats all day yet never says he's full." No one could respond. Yunyan asked, "Master, every day you go to such trouble — for whom?" Huaihai said, "There is one who needs it." Yunyan said, "Why not let him do it himself?" Huaihai said, "He has no livelihood." A monk asked, "What is the sudden enlightenment teaching of the Great Vehicle?" Huaihai said, "First, set aside all conditions and rest from all affairs. Whether good or evil, worldly or transcendental — do not remember or dwell on any dharmas. Let go of body and mind, allowing them to be free. Let the mind be like wood or stone, without discrimination. When the mind has no activity and the ground of mind is empty, the sun of wisdom naturally appears — like clouds parting and the sun emerging. Rest all clinging. When greed, anger, attachment, and discrimination between purity and defilement are exhausted; when unperturbed by the five desires and eight winds; when not bound by seeing, hearing, feeling, or knowing; when not confused by any sense objects — you will naturally possess miraculous functions and complete the transcendent powers. Such a person is liberated. "Facing all circumstances, the mind is neither agitated nor still — neither grasping nor scattering. Penetrating all sounds and forms without obstruction — this is called a person of the Way. "Simply not being bound by all good and evil, purity and defilement, conditioned worldly blessings and wisdom — this is called Buddha wisdom. When all views of right and wrong, beautiful and ugly, rational and irrational — all such knowledge and views — are completely exhausted, and the mind is free with nothing to bind it, this is called a Bodhisattva at the initial stage of aspiration, immediately ascending to the Buddha ground. "All dharmas are not inherently empty by themselves; they do not call themselves form, nor do they speak of right and wrong, purity and defilement. They have no mind to bind people. It is only people who, through their own deluded attachments, create various interpretations and give rise to various views. When the mind of purity and defilement is exhausted — not dwelling in bondage, not dwelling in liberation, free of all conditioned and unconditioned — one understands the measure of the equal mind. Abiding in birth and death, the mind is free. Ultimately, one does not unite with illusory defilements, the aggregates, realms, birth and death, or any sense bases. Detached and without support, unbound by anything, coming and going without obstruction — passing through birth and death is like a door opening. "Encountering various joys and sufferings or unfavorable circumstances, the mind does not retreat or yield. One does not think of fame, food, or clothing. One does not crave any merit or benefit. One is not hindered by worldly dharmas. Though the mind experiences suffering and pleasure, it does not affect the heart. Coarse food sustains life; patched robes ward off cold and heat. Dull and still, like an idiot, like one deaf — then one has some slight share of intimacy. "Among birth and death, extensively studying knowledge and interpretations, seeking blessings and wisdom — this is of no benefit to the principle. Instead, one is drifted by the winds of intellectual realms and falls back into the sea of birth and death. "The Buddha is one who seeks nothing. Seeking is already contrary to the principle. The principle is that which is not sought; seeking it already loses it. And if you grasp onto non-seeking, that is the same as seeking. This Dharma is neither real nor unreal. "If you can make your mind like wood or stone throughout your life, not to be drowned or drifted by the aggregates, realms, five desires, and eight winds — then the causes of birth and death are cut off, and coming and going are free. Not bound by any conditioned causes and effects, in time you will benefit beings with a body that is equally unbound. With an unbound mind, you respond to all minds. With unbound wisdom, you untie all bonds. You can also prescribe medicine according to the illness." A monk asked, "Now I've received the precepts and my body and speech are pure. Having perfected all good qualities, have I attained liberation?" He replied, "You have a small measure of liberation, but you have not attained liberation of mind. You have not attained complete liberation." The monk asked, "What is liberation of mind?" He replied, "Not seeking Buddhahood, not seeking knowledge or understanding. When the mind of purity and defilement is exhausted, yet not clinging to this state of non-seeking as something to maintain. Not dwelling in the place of exhaustion either. Not fearing the bonds of hell, not loving the pleasures of heaven. Unbound by all dharmas — this is called liberation without obstruction. Then body, mind, and everything are called liberation. "Don't say that a small measure of precepts and goodness is enough. There are countless approaches to precepts, concentration, and wisdom that transcend the world — you haven't touched a hair of them yet. Strive vigorously and quickly. Don't wait until your ears are deaf, your eyes dim, your hair white, and your face wrinkled. When old age and suffering reach your body, tears flow from your eyes, your heart is panicked, and you have no place to go. At such a time, you won't be able to set things in order. Even if you have blessings, wisdom, and extensive learning, none of it can save you, because your mind's eye is not yet open. Merely clinging to sense objects without understanding reflection — and not seeing the Buddha Way — all the evil karma of your life appears before you. Sometimes joyful, sometimes fearful. The six realms and five aggregates all appear before you. Splendid houses, boats, carriages — radiant and glorious. Because you indulge your mind's craving, everything you see transforms into pleasant scenes. Wherever your attachment is strongest, there you take rebirth, without any freedom. Whether you become a dragon, beast, noble, or lowly — it's all still undecided." The monk asked, "How does one attain freedom?" He replied, "Now, facing the five desires and eight winds, your feelings have no grasping or rejecting. Purity and defilement both vanish. Like the sun and moon in the sky, shining without conditions. The mind is like wood or stone. Also like a great elephant cutting across the river — flowing without any doubt or obstruction. This person cannot be contained by heaven or hell. "Moreover, when reading scriptures or studying teachings, all words must be turned back and applied to oneself. All verbal teachings only illuminate the awareness nature that is presently oneself. Not being turned by any dharmas of existence or non-existence, sense objects, or realms — this is a guide who can illuminate and break through all dharmas and realms of existence and non-existence. This is the vajra — having freedom and independent standing. "If you cannot attain this, even reciting all twelve Vedas only creates arrogance. This is slandering the Buddha, not spiritual practice. "Reading scriptures and studying teachings may be considered good deeds in the worldly sense. But from the perspective of one who understands the principle, this is someone who blocks themselves. People at the tenth ground still cannot escape and drift into the river of birth and death. "Simply do not seek knowledge, understanding, or interpretations of meaning. Knowledge and understanding belong to greed. Greed becomes an illness. "Right now, simply separate from all dharmas of existence and non-existence. Penetrate beyond the three statements, and naturally you will be no different from the Buddha. Since you are already the Buddha, why worry that the Buddha doesn't understand words? Only fear that you are not yet the Buddha, turned by dharmas of existence and non-existence without freedom. "This is why, before establishing the principle, blessings and wisdom carry you away — like a lowly person ordering a noble one about. Better to first establish the principle, then have blessings and wisdom. Then at the right moment you can accomplish things — grasping dirt and turning it to gold, transforming seawater into ghee, crushing Mount Sumeru into dust. From one meaning you can make unlimited meanings. From unlimited meanings you can make one meaning." Sometimes after Huaihai finished speaking, when the assembly descended from the hall, he would call out to them. When they turned their heads, he would say, "What is this?"Mountain Master Yaoshan referred to this as "Baizhang's after-descending-the-hall phrase." On the seventeenth day of the first month in the ninth year of the Yuanhe era of the Tang Dynasty, he passed away into stillness. He was ninety-five years old. In the first year of the Changqing era, he was posthumously honored as Great Wisdom Chan Master, and his stupa was named Great Treasure Victory Wheel.