--- title: "景德傳燈錄 · 舒州投子山大同禪師" 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/cmaarbz4i0122jy04bgnzaog3" --- 舒州投子山大同禪師本州懷寧人也。姓劉氏。幼歲依洛下保唐滿禪師出家。初習安般觀。次閱華嚴教發明性海。復謁翠微山法席頓悟宗旨語見翠微章由是放任周遊歸旋故土。隱投子山結茆而居。一日趙州諗和尚至桐城縣。師亦出山途中相遇未相識。趙州潛問俗士知是投子。乃逆而問曰。莫是投子山主麼。師曰。茶鹽錢乞一箇。趙州即先到庵中坐。師後携一缾油歸庵。趙州曰。久嚮投子。到來只見箇賣油翁。師曰。汝只見賣油翁且不識投子。曰如何是投子。師曰。油油。趙州問。死中得活時如何。師曰。不許夜行投明須到。趙州曰。我早侯白伊更侯黑同諗二師互相問醻廣如本集。其辭句簡健意趣玄險。諸方謂趙州投子得逸群之用自爾師道聞天下。雲水之侶競奔湊焉。師謂眾曰。汝諸人來遮裏。擬覓新鮮語句。攢華四六。口裏貴有可道。我老人氣力稍劣脣舌遲鈍。汝若問我。我便隨汝答。對也無玄妙可及於汝。亦不教汝垛根。終不說向上向下。有佛有法有凡有聖亦不存。坐繫縛汝諸人。變現千般。總是汝生解自擔帶將來自作自受。遮裏無可與汝。不敢誑嚇汝。無表無裏可得說似。汝諸人還知麼。時有僧問。表裏不收時如何。師曰。汝擬向遮裏垛根。僧問。大藏教中還有奇特事也無。師曰。演出大藏教。問如何是眼未開時事。師曰目淨脩廣如青蓮。問一切諸佛及諸佛法皆從此經出。如何是此經。師曰。以是名字汝當奉持。問枯木中還有龍吟也無。師曰。我道髑髏裏有師子吼。問一法普潤一切群生。如何是一法。師曰。雨下也。問一塵含法界時如何。師曰。早是數塵也。問金鎖未開時如何。師曰。開也。問學人欲修行時如何。師曰。虛空不曾爛壞。雪峯侍立。師指庵前一塊石曰。三世諸佛總在裏許。雪峯曰。須知有不在裏許者。師乃歸庵中坐。一日雪峯隨師訪龍眠庵主。雪峯問。龍眠路向什麼處去。師以拄杖指前面。雪峯曰。東邊去西邊去。師曰。漆桶。雪峯異日又問。一槌便成時如何。師曰。不是性𭝱蘇到切漢。雪峯曰。不假一槌時如何。師曰。漆桶。師一日庵中坐。雪峯問。和尚此間還有人參否。師於床下拈钁頭拋向面前。雪峯曰。恁麼即當處掘去也。師曰。漆桶不快。雪峯辭去。師出門送驀召曰。道者。雪峯迴首應諾。師曰。途中善為僧。問故歲已去新歲到來。還有不涉此二途者無。師曰有。僧曰。如何是不涉者。師曰。元正啟祚萬物惟新。問依俙似半月仿象。若三星乾坤收不得。師向何處明。師曰。道什麼。僧曰。想師。只有湛水之波。且無滔天之浪。師曰。閑言語。問類中來時如何。師曰。人類中來馬類中來。問佛佛授手祖祖相傳。傳箇什麼法。師曰。老僧不解謾語。問如何是出門不見佛。師曰。無所覩。曰如何是入室別爺孃。師曰無所生。問如何是火焰裏藏身。師曰。有什麼掩處。曰如何是炭堆裏藏身。師曰。我道汝黑似漆問的的不明時如何。師曰。明也。問如何是末後一句。師曰。最初明不得。問從苗辨地因語識人。未審將何辨識。師曰。引不著。問院裏三百人。還有不在數者無。師曰。一百年前五十年後看取。師問僧。久嚮疎山薑頭莫便是否。無對法眼代云。嚮重和尚日久僧問。抱璞投師請師雕琢。師曰。不為棟梁材。曰恁麼即卞和無出身處也。師曰。擔帶即伶俜辛苦。曰。不擔帶時如何。師曰。不教汝抱璞投師更請雕琢。問那吒太子析骨還父析肉還母。如何是那吒本來身。師放下手中杖子。問佛法二字如何辨得清濁。師曰。佛法清濁。曰學人不會。師曰。汝適來問什麼。問一等是水為什海鹹河淡。師曰。天上星地下木法眼別云。大似相違問如何是祖師意。師曰。彌勒覓箇受記處不得。問和尚住此來有何境界。師曰。丱角女子白頭絲。問如何是無情說法。師曰惡。問如何是毘盧。師曰。已有名字。曰如何是毘盧師。師曰。未有毘盧時會取。問歷落一句請師道。師曰好。問四山相逼時如何。師曰。五蘊皆空。問一念未生時如何。師曰。真箇謾語。問凡聖相去幾何。師下禪床立。問學人一問即和尚答。忽若千問萬問時如何。師曰。如雞抱卵。問天上天下唯我獨尊。如何是我。師曰推倒遮老胡有什麼過。問如何是和尚師。師曰。迎之不見其首。隨之不見其形。問塑像未成未審身在什麼處。師曰。莫亂造作。僧曰。爭奈現不現何。師曰。隱在什麼處。問無目底人如何進步。師曰。遍十方。僧曰。無目為什麼遍十方。師曰。著得目也無。問如何是西來意。師曰。不諱。問月未圓時如何。師曰。吞却兩三箇。僧曰。圓後如何。師曰。吐却七八箇。問日月未明。佛與眾生在什麼處。師曰。見老僧瞋便道瞋。見老僧喜便道喜。師問僧。什麼處來。曰東西山禮祖師來。師曰。祖師不在東西山。僧無語法眼代云。和尚識祖師問如何是玄中的。師曰。不到汝口裏道。問牛頭未見四祖時如何。師曰。與人為師。又問。見後如何。師曰。不與人為師。問諸佛出世唯以一大事因緣。如何是一大事因緣。師曰。尹司空為老僧開堂。問如何是佛。師曰。幻不可求問千里尋師乞師一接。師曰。今日老僧腰痛。菜頭入方丈請益。師曰。且去待無人時來為闍梨說。菜頭明日伺得無人又來請和尚說。師曰。近前來。菜頭近前。師曰。輒不得舉似於人。問併却咽喉脣吻請師道。師曰。汝只要我道不得。問達磨未來時如何。師曰。遍天遍地。曰來後如何。師曰。蓋覆不得。問和尚未見先師時如何。師曰。通身不奈何。曰見先師後如何。師曰。通身撲不碎。曰還從師得也無。師曰。終不相孤負。曰恁麼即從師得也。師曰。自著眼趁取。曰恁麼即孤負先師也。師曰。非但孤負先師。亦乃孤負老僧。問七佛是文殊弟子。文殊還有師也無。師曰。適來恁麼道也。大似屈己推人。問金雞未鳴時如何。師曰。無遮箇音響。曰鳴後如何。師曰。各自知時。問師子是獸中之王。為什麼被六塵吞。師曰。不作大無人我。師居投子山三十餘載。往來激發請益者。常盈于室師縱之。以無畏辯隨問遽答。啐啄同時微言頗多。今略錄少分而已。唐中和年巢寇暴起天下喪亂。有狂徒持刃上山。問師曰此何為。師乃隨宜說法。魁渠聞而拜伏。脫身服施之而去。師乾化四年甲戌四月六日示有微疾。大眾請醫。師謂眾曰。四大動作聚散常程。汝等勿慮。吾自保矣。言訖跏趺坐亡。壽九十有六。詔諡慈濟大師。塔曰真寂。 > The Venerable Datong of Touzi Mountain in Shuzhou was a native of Huaining in that same prefecture. His family name was Liu. In his youth he left home under Master Man of Baotang in Luoyang. He first practiced mindfulness of breathing, then studied the Huayan teachings, which opened his understanding of the ocean of Buddha-nature. Later he visited the assembly at Cuiwei Mountain, where he had a sudden awakening to the essential teaching. His words are recorded in the Cuiwei chapter. After that he wandered freely, then returned to his homeland and lived in a thatched hut on Touzi Mountain. One day, the elder Zhaozhou was passing through Tongcheng County. The Master also came down from the mountain, and they met on the road without recognizing each other. Zhaozhou secretly asked a layman and learned it was Touzi. So he turned and asked, "Are you not the master of Touzi Mountain?" The Master said, "Give me a coin for tea and salt." Zhaozhou went on ahead to the hut and sat down. The Master later returned carrying a bottle of oil. Zhaozhou said, "I have long heard of Touzi, but now that I've arrived, I only see an old oil-seller." The Master said, "You see only the oil-seller, but you do not know Touzi." Zhaozhou asked, "What is Touzi?" The Master said, "Oil, oil." Zhaozhou asked, "What is it like when one comes back to life from death?" The Master said, "You are not allowed to travel by night; you must arrive by daylight." Zhaozhou said, "I am already an early riser, and he is even earlier." The exchanges between these two masters are recorded in full in their own collections. Their words are terse and vigorous, their meaning profound and perilous. People everywhere said that Zhaozhou and Touzi possessed a power that surpassed the ordinary. From then on the Master's way was heard throughout the land, and wandering seekers raced to gather around him. The Master said to the assembly, "You people come here hoping to find fresh phrases and flowery parallel sentences, valuing only what can be spoken. This old man's strength is somewhat weak and his lips and tongue are slow. If you ask me, I answer according to your question. There is no mystery in my reply that can reach you, and I do not teach you to pile up roots. I never speak of upward or downward, of having Buddha or Dharma, of ordinary beings or sages. I do not sit in bondage over you. The myriad transformations are all your own interpretations, carried by yourselves, your own doing and your own receiving. Here there is nothing to give you. I dare not deceive or frighten you. There is no outside or inside that can be described to you. Do you all understand?" A monk asked, "What is it like when neither inside nor outside is taken up?" The Master said, "You want to pile up roots right here." A monk asked, "In the great scriptures, is there anything extraordinary?" The Master said, "It is the great scriptures that are performed." Someone asked, "What is it before the eyes open?" The Master said, "The eyes are pure, broad, and long like blue lotuses." Someone asked, "All Buddhas and all Buddha-Dharmas come forth from this sutra. What is this sutra?" The Master said, "By this name you should uphold it." Someone asked, "In a withered tree, is there still the dragon's roar?" The Master said, "I say in a skull there is the lion's roar." Someone asked, "One Dharma moistens all living beings. What is the one Dharma?" The Master said, "It is raining." Someone asked, "What is it when a single atom contains the whole Dharma-realm?" The Master said, "Already that is counting atoms." Someone asked, "What is it before the golden lock is opened?" The Master said, "It is opened." Someone asked, "What should a student do who wishes to practice?" The Master said, "Empty space has never rotted away." Xuefeng was standing in attendance. The Master pointed to a rock in front of the hut and said, "The Buddhas of the three times are all inside it." Xuefeng said, "You should know there is that which is not inside it." The Master then returned to the hut and sat down. One day Xuefeng accompanied the Master to visit the master of Longmian Hut. Xuefeng asked, "Which way does the road to Longmian go?" The Master pointed ahead with his staff. Xuefeng said, "East or west?" The Master said, "Lacquer bucket." Another day Xuefeng asked, "What about when it is completed with a single blow?" The Master said, "You are not a man of innate sharpness." Pronounced su-dao. Xuefeng said, "What about without using a single blow?" The Master said, "Lacquer bucket." One day the Master was sitting in the hut. Xuefeng asked, "Has anyone come here to visit you, Master?" The Master reached under his seat, picked up a hoe, and threw it in front of Xuefeng. Xuefeng said, "In that case, I'll dig right here." The Master said, "Lacquer bucket, not quick." When Xuefeng was taking his leave, the Master walked him to the gate, then suddenly called, "Wayfarer!" Xuefeng turned his head and answered. The Master said, "Take good care of yourself on the road." A monk asked, "The old year has gone and the new year has come. Is there one who does not belong to either?" The Master said, "There is." The monk said, "What is the one who does not belong?" The Master said, "The first month begins the year; all things are renewed." Someone asked, "Vaguely like a half-moon, resembling three stars—heaven and earth cannot contain it. Where does the Master make it clear?" The Master said, "What are you saying?" The monk said, "I think the Master has only the ripples of still water and no waves that reach the sky." The Master said, "Idle words." Someone asked, "What is it like when one comes among one's kind?" The Master said, "Coming among humans, coming among horses." Someone asked, "Buddhas hand it to Buddhas, ancestors transmit it to ancestors. What Dharma is transmitted?" The Master said, "This old monk does not know how to lie." Someone asked, "What is it to go out the door and not see the Buddha?" The Master said, "There is nothing seen." "What is it to enter the room and leave one's parents?" The Master said, "There is nothing born." Someone asked, "What is it to hide oneself in flames?" The Master said, "What place is there to hide?" "What is it to hide oneself in a pile of charcoal?" The Master said, "I say you are black as lacquer." Someone asked, "What is it when it is not yet clearly understood?" The Master said, "It is clear." Someone asked, "What is the final phrase?" The Master said, "The very first cannot be made clear." Someone asked, "From the sprout one recognizes the ground; from speech one knows the person. By what does one recognize?" The Master said, "It cannot be dragged in." Someone asked, "In the monastery there are three hundred people. Is there anyone not counted among them?" The Master said, "Look a hundred years before, fifty years after." The Master asked a monk, "I have long heard that Shushan has a ginger-head. Is that you?" The monk gave no answer. Fayan said on his behalf, "I have long respected the Master." A monk asked, "I carry uncut jade and present it to the Master; please, Master, polish it." The Master said, "It is not timber for a beam." The monk said, "Then Bian He has no way to make his name." The Master said, "Carrying it around means loneliness and hardship." The monk said, "What about not carrying it?" The Master said, "I would not tell you to carry uncut jade to the Master and ask for polishing." Someone asked, "Prince Nata disassembled his bones and returned them to his father; he returned his flesh to his mother. What is Nata's original body?" The Master put down the staff in his hand. Someone asked, "How can the two words 'Buddha' and 'Dharma' be distinguished as pure and impure?" The Master said, "Buddha-Dharma, pure and impure." The monk said, "I do not understand." The Master said, "What did you just ask?" Someone asked, "Why is seawater salty and river water fresh when both are water?" The Master said, "Stars in the sky, trees on the earth." Fayan said alternatively, "They seem quite opposed." Someone asked, "What is the meaning of the Ancestor's coming?" The Master said, "Maitreya cannot find a place to receive his prediction." Someone asked, "Since the Master has lived here, what is your realm?" The Master said, "A young girl with white hair." Someone asked, "What is it when insentient beings speak the Dharma?" The Master said, "Evil!" Someone asked, "What is Vairocana?" The Master said, "He already has a name." "What is Vairocana's teacher?" The Master said, "Understand it before Vairocana existed." Someone asked, "A clear and distinct phrase—please, Master, speak it." The Master said, "Good." Someone asked, "What is it when the four mountains press in?" The Master said, "The five aggregates are all empty." Someone asked, "What is it before a single thought arises?" The Master said, "Truly a lie." Someone asked, "How far apart are ordinary beings and sages?" The Master stepped down from the meditation seat and stood. Someone asked, "When I ask one question, the Master answers. But what if there were a thousand or ten thousand questions?" The Master said, "Like a hen sitting on eggs." Someone asked, "'Above heaven and below heaven, I alone am honored.' What is this 'I'?" The Master said, "Knock over that old foreigner—what fault is there?" Someone asked, "What is the Master's teacher?" The Master said, "Face it and you do not see its head; follow it and you do not see its back." Someone asked, "Before a statue is completed, where is the body?" The Master said, "Do not recklessly fabricate." The monk said, "But what about whether it appears or not?" The Master said, "Where is it hidden?" Someone asked, "How does a blind person advance?" The Master said, "Throughout the ten directions." The monk said, "Why does a blind person go throughout the ten directions?" The Master said, "Even if given eyes, there are none." Someone asked, "What is the meaning of the Ancestor's coming from the West?" The Master said, "Nothing concealed." Someone asked, "What is it when the moon is not yet full?" The Master said, "Swallow two or three." The monk said, "And after it is full?" The Master said, "Spit out seven or eight." Someone asked, "Before the sun and moon were bright, where were Buddhas and living beings?" The Master said, "If you see this old monk angry, you say angry; if you see this old monk happy, you say happy." The Master asked a monk, "Where have you come from?" The monk said, "From East and West Mountains, paying respects to the Ancestor." The Master said, "The Ancestor is not at East and West Mountains." The monk was speechless. Fayan said on his behalf, "The Master recognizes the Ancestor." Someone asked, "What is the secret within the profound?" The Master said, "It does not reach your mouth to speak." Someone asked, "What was it like before Niutou met the Fourth Ancestor?" The Master said, "He was a teacher of people." Again he asked, "And after meeting him?" The Master said, "He was not a teacher of people." Someone asked, "All Buddhas appear in the world solely for one great cause. What is the one great cause?" The Master said, "Lord Yin performed the opening ceremony for this old monk." Someone asked, "What is Buddha?" The Master said, "An illusion cannot be sought." Someone asked, "I have traveled a thousand miles seeking a teacher; please, Master, give me one接." The Master said, "Today this old monk's back hurts." The vegetable cook came to the abbot's quarters for instruction. The Master said, "Go away for now; when no one is around, I will explain it for you." The next day the vegetable cook waited until no one was around and came again, asking the Master to explain. The Master said, "Come closer." The vegetable cook came closer. The Master said, "You must not repeat this to anyone." Someone asked, "One doing something with throat and lips—please, Master, speak." The Master said, "You only want me to be unable to speak." Someone asked, "What was it like before Bodhidharma came?" The Master said, "Throughout heaven and earth." "And after he came?" The Master said, "It cannot be covered." Someone asked, "What was it like before the Master met his late teacher?" The Master said, "Totally helpless." "And after meeting him?" The Master said, "Totally indestructible." "Did you receive it from the teacher?" The Master said, "I have never been ungrateful to him." "Then it was received from the teacher." The Master said, "Open your own eyes and catch it." "Then you are being ungrateful to the late teacher." The Master said, "Not only ungrateful to the late teacher—you are also ungrateful to this old monk." Someone asked, "The seven Buddhas were disciples of Manjushri. Does Manjushri have a teacher?" The Master said, "Just now speaking like that, it's quite like humbling oneself and exalting others." Someone asked, "What is it before the golden rooster crows?" The Master said, "There is no such sound." "And after it crows?" The Master said, "Each knows the time." Someone asked, "The lion is king of beasts. Why is it swallowed by the six sense-objects?" The Master said, "It does not make itself great, and there is no self or other." The Master lived on Touzi Mountain for over thirty years. Those who came and went, stirring each other and seeking instruction, often filled his room. The Master let them come, and with fearless eloquence he answered whatever was asked. There were many subtle words, like the simultaneous pecking and tapping of a chick and hen, but here only a small portion is recorded. In the Zhonghe era of the Tang dynasty, the bandit Chao rose in violence, and the whole land fell into chaos. A madman came up the mountain with a knife and asked the Master, "What is this?" The Master taught him the Dharma according to his capacity. When the bandit chief heard it, he bowed in reverence, took off his own clothes and offered them, and left. On the sixth day of the fourth month in the fourth year of Qianhua, the Master showed slight illness. The assembly asked for a physician. The Master said to them, "The four great elements move and gather and disperse by their constant course. Do not worry. I will take care of myself." Having spoken, he sat in cross-legged meditation and passed away. He was ninety-six. He was posthumously given the title Great Master Compassionate Relief, and his stupa was named True Quiescence.