---
title: "景德傳燈錄 · 洪州雲居道膺禪師"
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/cmaarc0ue016vjy04nzwyvg4l"
---

洪州雲居道膺禪師幽州玉田人也。姓王氏。童丱依師稟教。二十五受具於范陽延壽寺。本師令習聲聞篇聚。乃歎曰。大丈夫豈可桎梏於律儀耶。乃去詣翠微山問道。經三載有雲遊僧自豫章來。盛稱洞山价禪師法席。師遂造焉。洞山問曰闍梨名什麼。曰道膺。洞山云。向上更道。師云。向上道即不名道膺。洞山曰。與吾在雲巖時秖對無異也。後師問。如何是祖師意。洞山曰。闍梨他後有一把茅蓋頭。忽有人問闍梨如何秖對。曰道膺罪過。洞山有時謂師曰。吾聞思大和尚生倭國作王虛實。曰若是思大佛亦不作。況乎國王。洞山然之。一日洞山問。什麼處去來。師曰。蹋山來。洞山曰。阿那箇山堪住。曰阿那箇山不堪住。洞山曰。恁麼即國內總被闍梨占却也。曰不然。洞山曰。恁麼即子得箇入路。曰無路。洞山曰。若無路爭得與老僧相見。曰若有路即與和尚隔生去也。洞山曰。此子已後千人萬人把不住。師隨洞山渡水。洞山問水深淺。曰不濕。洞山曰。麁人。曰請師道。洞山曰。不乾。洞山謂師曰。昔南泉問講彌勒下生經僧曰。彌勒什麼時下生。曰見在天宮當來下生。南泉曰。天上無彌勒地下無彌勒。師隨舉而問曰。只如天上無彌勒地下無彌勒。未審誰與安字。洞山直得禪床震動乃曰。膺闍梨。師合醬次洞山問。作什麼。師曰。合醬。洞山曰。用多少鹽。曰旋入。洞山曰。作何滋味。師曰得。洞山問。大闡提人殺父害母出佛身血破和合僧。如是種種孝養何在。師曰。始得孝養。自爾洞山許之為室中領袖。初止三峯其化未廣。後開雲居山四眾臻萃。一日上堂。因舉古人云。地獄未是苦。向此衣服下不明大事失却。最苦。師乃謂眾曰。汝等既在遮箇行。流十分去。九不較多也。更著些力便是上坐不屈平生。行脚不孤負叢林。古人道。欲得保任此事。須向高高山頂立深深水底行。方有些子氣力。汝若大事未辦。且須履踐玄途。問如何是沙門所重。師曰。心識不到處。問佛與祖有何階級。師曰。俱是階級。問如何是西來意。師曰。古路不逢人。可觀上座問。的罷標指請師速接。師曰。即今作麼生。觀曰。道即不無莫領話好。師曰。何必闍梨問如何是口訣。師曰。近前來向汝道。僧近前曰。請師道。師曰也知也知。師擲癢和問。眾還會麼。眾曰。不會。師曰。趁雀兒也不會。問如何得不惱亂和尚。師曰與我喚處德來。僧遂去喚來。師曰。與我閉却門。問馬祖出八十八人善知識。未審和尚出多少人。師展手示之。問如何是向上人行履處。師曰。天下太平。問遊子歸家時如何。師曰。且喜歸來。曰將何奉獻。師曰。朝打三千暮打八百。師謂眾曰。如好獵狗。只解尋得有縱迹底。忽遇羚羊挂角。莫道迹氣亦不識。僧問。羚羊掛角時如何。師曰。六六三十六。又曰。會麼。僧曰。不會。師曰。不見道無蹤迹有僧舉似趙州。趙州云。雲居師兄猶在。僧乃問。羚羊掛角時如何。趙州云。六六三十六眾僧夜參侍者持燈來。見影在壁上有僧便問。兩箇相似時如何。師曰。一箇是影。問學人擬欲歸鄉時如何。師曰。只遮是。新羅僧問。佛陀波利見文殊。為什麼却迴去。師曰。只為不將來所以却迴去。師謂眾曰。學佛法底人如斬釘截鐵始得。時一僧出曰。便請和尚釘鐵。師曰。口裏底是什麼。僧問。承教有言。是人先世罪業應墮惡道以今世人輕賤。此意如何。師曰動即應墮惡道。靜即為人輕賤崇壽稠答云。心外有法應墮惡道。守住自己為人輕賤僧問。香積之飯什麼人得喫。師曰。須知得喫底人。入口也須抉出。有一僧在房內念經。師隔窓問。闍梨念者是什麼經。對曰。維摩經。師曰。不問維摩經。念者是什麼經。其僧從此得入。問孤逈峭巍巍時如何。師曰。孤逈峭巍巍。僧曰。不會。師曰。面前案山子也不會。新羅僧問。是什麼得恁麼難道。師曰。有什麼難道。曰便請和尚道。師曰。新羅新羅。問明眼人為什麼黑如漆。師曰。何怪。荊南節度使成汭遣大將入山送供。問曰。世尊有密語迦葉不覆藏。如何是世尊密語。師召曰。尚書。其人應諾。師曰。會麼。曰不會。師曰。汝若不會世尊密語。汝若會迦葉不覆藏。僧問。才生為什麼不知有。師曰。不同生。曰未生時如何。師曰。不曾滅。曰未生時在什麼處。師曰。有處不收。曰什麼人受滅。師曰。是滅不得者。師謂眾曰。汝等師僧家。發言吐氣須有來由。凡問事須識好惡。尊卑良賤信口無益。傍家到處覓相似語。所以尋常向兄弟道。莫怪不相似。恐同學太多去。第一莫將來。將來不相似。八十老人出場屋。不是小兒戲。一言參差千里萬里難為收攝。直至敲骨打髓須有來由。言語如鉗夾鉤鎖相續不斷。始得頭頭上具物物上新。可不是精得妙底事。道汝。知有底人終不取次。十度擬發言九度却休去。為什麼如此。恐怕無利益。體得底人心如臘月扇。口邊直得醭出。不是汝彊為任運如此。欲得恁麼事須是恁麼人。既是恁麼人何愁恁麼事。學佛邊事是錯用心。假饒解千經萬論。講得天華落石點頭。亦不干自己事。況乎其餘有何用處。若將有限心識。作無限中用。如將方木逗圓孔多少差訛。設使攢花簇錦。事事及得及盡一切事。亦只喚作了事人無過人。終不喚作尊貴。將知尊貴邊。著得什麼物。不見從門入者非寶。棒上不成龍知麼。師如是三十年開發玄楗。徒眾常及千五百之數。南昌周氏尤所欽風。唐天復元年秋示微疾。十二月二十八日為大眾開最後方便。敘出世始卒之意。眾皆愴然。越明年正月三日跏趺長往。今本山影堂存焉。勅諡弘覺大師。塔曰圓寂。

> Master Daoying of Yunju Mountain in Hongzhou was from Yutian in Youzhou. His family name was Wang. As a young boy, he followed his teacher and received instruction. At twenty-five, he received full ordination at Yanshou Temple in Fanyang. His own teacher had him study the monastic disciplinary texts of the Hearers' tradition, but he sighed and said, "How can a great man be shackled by mere rules of discipline?" So he left and went to Cuiwei Mountain to seek the Way. After three years, a wandering monk came from Yuzhang and spoke glowingly of Master Jie of Dongshan and his teaching assembly. The master then went to visit him. Dongshan asked, "What is your name, Acharya?" "I am Daoying," he replied. Dongshan said, "Say something beyond that." The master said, "If I speak of what is beyond, then I am not called Daoying." Dongshan said, "This is no different from how I answered when I was at Yunyan." Later the master asked, "What is the meaning of the Patriarch's coming from the West?" Dongshan said, "Acharya, in the future you will have a thatched hut over your head. If someone suddenly asks you, how will you answer?" "I, Daoying, am at fault," he said. One day Dongshan said to the master, "I heard that Elder Si was born as a king in the land of the Japanese. Is this true or false?" "If he were truly Elder Si, he would not even become a Buddha, let alone a king," said the master. Dongshan agreed. One day Dongshan asked, "Where have you been?" "I was tramping on the mountain," said the master. Dongshan said, "Which mountain is fit to dwell on?" "Which mountain is not fit to dwell on?" said the master. Dongshan said, "If so, then the whole country has been occupied by you, Acharya." "Not so," said the master. Dongshan said, "If so, then you have found a way in." "No way," said the master. Dongshan said, "If there is no way, how can you meet this old monk?" "If there were a way, I would be separated from you by a lifetime," said the master. Dongshan said, "From now on, a thousand or ten thousand people will not be able to hold this one back." The master was crossing a river with Dongshan. Dongshan asked how deep or shallow the water was. "Not wet," said the master. Dongshan said, "A coarse fellow." "Please, Master, you say it," said the master. "Not dry," said Dongshan. Dongshan said to the master, "Long ago, Nanquan asked a monk who lectured on the Sutra of Maitreya's Descent: 'When does Maitreya descend to be born?' The monk said, 'He is now in the heavenly palace and will descend in the future to be born.' Nanquan said, 'Above, there is no Maitreya. Below, there is no Maitreya.'" The master took up this story and asked, "Given that above there is no Maitreya and below there is no Maitreya, who is it who assigns the word 'Maitreya'?" Dongshan shook so hard the meditation platform quaked, and then said, "Ying, Acharya." Once, while the master was mixing sauce, Dongshan asked, "What are you doing?" "I am mixing sauce," said the master. Dongshan said, "How much salt do you use?" "I add it as I go," said the master. Dongshan said, "What flavor does it have?" "It has it," said the master. Dongshan asked, "For the great icchantika who kills his father, harms his mother, sheds the Buddha's blood, and splits the harmonious Sangha—where is the filial care in all these things?" "Only then is there filial care," said the master. From then on, Dongshan acknowledged him as the leader among his inner chamber. At first he stayed at Sanfeng, and his influence was not yet widespread. Later he opened Yunju Mountain, and the four assemblies gathered in crowds. One day he ascended the hall and cited the ancients: "The hells are not the real suffering. The real suffering is to wear these robes and remain unclear about the great matter." Then the master said to the assembly, "Since you are already in this practice, you are mostly there—ten parts, nine already. With a little more effort, you will be a senior who has not wasted your life, and your pilgrimage will not have let down the monastery. The ancients said, 'If you want to safeguard this matter, you must stand on the summit of the highest mountain and walk along the bottom of the deepest water. Only then will you have a bit of strength.' If your great matter is not yet settled, then you must tread the profound path." Someone asked, "What do people of the Way value?" The master said, "The place where mental consciousness does not reach." Someone asked, "What rank is there between Buddha and Patriarch?" The master said, "Both are ranks." Someone asked, "What is the meaning of the coming from the West?" The master said, "On the ancient road, no one is met." The elder Keguan asked, "The target is set and the arrow flies—please, Master, receive me quickly." The master said, "Right now, how is it?" Keguan said, "To say it is not absent—better not take the words." The master said, "Why must you, Acharya?" Someone asked, "What is the essential instruction?" The master said, "Come closer and I will tell you." The monk came closer and said, "Please tell me, Master." The master said, "I know, I know." The master tossed down a scratching stick and asked, "Does the assembly understand?" The assembly said, "We do not understand." The master said, "You cannot even catch a sparrow." Someone asked, "How can one avoid disturbing the Master?" The master said, "Call Chude for me." The monk went and called him. The master said, "Shut the door for me." Someone asked, "Mazu produced eighty-eight good teachers. How many has the Master produced?" The master opened his hand and showed them. Someone asked, "What is the conduct of one who is beyond?" The master said, "All under heaven is at peace." Someone asked, "What is it like when the wanderer returns home?" The master said, "I am glad you have returned." "What shall I offer?" asked the monk. The master said, "In the morning, beat three thousand; in the evening, beat eight hundred." The master said to the assembly, "A good hunting dog can only track game where there are footprints. But when it suddenly meets an antelope hanging by its horns, do not speak of footprints—it does not even know the scent." A monk asked, "What is it like when the antelope hangs by its horns?" The master said, "Six six thirty-six." Then he said, "Do you understand?" The monk said, "I do not understand." The master said, "Have you not heard it said: without a trace?" <note>A monk reported this to Zhaozhou. Zhaozhou said, "Senior brother Yunju is still here." The monk then asked, "What is it like when the antelope hangs by its horns?" Zhaozhou said, "Six six thirty-six."</note> At the evening gathering, the attendant brought a lamp. Seeing the shadow on the wall, a monk asked, "What is it like when the two are similar?" The master said, "One of them is the shadow." Someone asked, "What is it like when a student wishes to return home?" The master said, "Just this is it." A monk from Silla asked, "Why did Buddhapali turn back after meeting Manjushri?" The master said, "Only because he did not bring it, he therefore turned back." The master said to the assembly, "Students of the Buddha-Dharma must be like a knife cutting through nails and shears cutting through iron." Then a monk came forward and said, "Please, Master, cut through the nails and iron." The master said, "What is that in your mouth?" A monk asked, "The teachings say, 'A person whose past-life karma should cause him to fall into evil realms is instead lightly despised by people in this life.' What does this mean?" The master said, "If you move, you should fall into evil realms. If you are still, you are lightly despised by others." <note>Chongshou Chou answered: "If there is a Dharma outside the mind, one should fall into evil realms. If you cling to yourself, you are lightly despised by others."</note> A monk asked, "Who gets to eat the food of Fragrant Accumulation?" The master said, "You must know the one who eats. Even as it enters the mouth, it must be pulled out." A monk was reciting a sutra inside his room. The master asked through the window, "Acharya, what sutra are you reciting?" He replied, "The Vimalakirti Sutra." The master said, "I did not ask about the Vimalakirti Sutra. What sutra are you reciting?" The monk entered the Way from this. Someone asked, "What is it like when solitary, lofty, and towering?" The master said, "Solitary, lofty, and towering." The monk said, "I do not understand." The master said, "You do not even understand the mountain before your face." A monk from Silla asked, "What is it that makes it so hard to speak of?" The master said, "What is hard to speak of?" "Then please, Master, speak it," he said. The master said, "Silla, Silla." Someone asked, "Why is the clear-eyed person black as lacquer?" The master said, "What is strange about that?" The military governor of Jingnan, Cheng Rui, sent a general into the mountain with offerings. He asked, "The World-Honored One had a secret saying, and Mahakashyapa did not conceal it. What is the World-Honored One's secret saying?" The master called, "Minister." The man responded. The master said, "Do you understand?" "I do not understand," he said. The master said, "If you do not understand, it is the World-Honored One's secret saying. If you understand, it is Mahakashyapa not concealing it." A monk asked, "Why does one not know one has it at birth?" The master said, "It is not born together with you." "What was it like before birth?" asked the monk. The master said, "It has never ceased." "Where is it before birth?" asked the monk. The master said, "There is no place that receives it." "Who receives cessation?" asked the monk. The master said, "It is the one that cannot cease." The master said to the assembly, "You monks, when you speak and breathe out words, you must have a basis. Whenever you ask about something, you must distinguish good from bad, noble from lowly, worthy from base—speaking carelessly is of no benefit. You go from house to house seeking similar phrases. That is why I always tell you, brothers: do not be surprised if it is not similar; I fear there are too many fellow students. Above all, do not bring it here. If you bring it, it will not be similar. An eighty-year-old man leaving the examination hall is no child's game. If a single word is off, it is a thousand miles, ten thousand miles, hard to reel back. Only when it strikes bone and smashes marrow does it have a basis. Words should be like pincers and hooks, linked and unbroken. Only then is each thing complete and each thing fresh. Is this not a matter of refining the subtle? I tell you: a person who knows what is there never acts casually. Ten times they intend to speak, nine times they hold back. Why is this? For fear there is no benefit. One who has understood has a mind like a fan in the twelfth month—mold forms at the corners of the mouth. It is not that you force it; it is spontaneously so. If you want this matter, you must be this kind of person. Since you are this kind of person, why worry about this matter? Studying the affairs of the Buddha's side is misplaced effort. Even if you understand a thousand sutras and ten thousand treatises, and lecture so that heavenly flowers fall and stones nod, it still has nothing to do with your own business. How much less anything else—what use is it? If you use limited mental consciousness in the midst of the unlimited, it is like putting a square peg into a round hole—how far off it will be. Even if you gather flowers and embroider brocade, and in every matter can match and exhaust all things, you are still only called one who has finished the matter, not one who surpasses others. You are never called noble. Know then: in the realm of the noble, what thing can be placed? Have you not seen: what enters through the gate is not treasure; on a staff, no dragon is formed. Do you understand?" The master thus for thirty years unfolded the profound key. His followers constantly numbered one thousand five hundred. The Zhou family of Nanchang especially revered him. In the autumn of the first year of Tianfu of the Tang, he showed a slight illness. On the twenty-eighth day of the twelfth month, he gave the assembly one last skillful means, recounting the beginning and end of his coming into the world. The assembly was deeply moved. On the third day of the first month of the following year, he crossed his legs and passed away. His portrait hall still stands on this mountain. He was posthumously honored as Great Master Hongjue, and his stupa was named Yuanji.