---
title: "祖堂集 · 藥山和尚"
description: "祖堂集由五代南唐时期静、筠二禅师编撰，是中国现存最早的禅宗灯录体史书。全书二十卷，收录自释迦牟尼至唐末五代共二百余位禅宗祖师的事迹、机缘语录和传法谱系，尤详于青原、南岳二系。该书成于景德传灯录之前，保存了大量早期禅宗史料，语言质朴，具有极高的文献价值与思想深度，是研究禅宗源流、思想及唐宋口语的重要经典，被誉为禅宗史的奠基之作。"
url: "https://rushiwowen.co/en/r/cmcxgslfi05iolc04hoauhqvu"
---

○藥山和尚嗣石頭，在朗州。師諱惟儼，姓韓，絳州人也，後徙南康。年十七，事潮州西山慧照禪師。大曆八年，受戒於衡嶽寺希澡律師。師一朝言曰：「大丈夫當離法自淨，焉能屑屑事細行於布巾耶？」即謁石頭大師，密領玄旨。師於貞元初居澧陽芍藥山，因號藥山和尚焉。

> Venerable Master Yaoshan succeeded Master Shitou and resided in Langzhou. The master's name was Weiyan, with the surname Han, originally from Jiangzhou, later moving to Nankang. At the age of seventeen, he studied under Chan Master Huizhao of Xishan in Chaozhou. In the eighth year of the Dali era, he received full ordination from Vinaya Master Xizao at Hengyue Temple. One day, the master declared, "A great man should purify himself by transcending the Dharma—how can one be entangled in trivial details concerning robes and bowls?" He then sought an audience with Great Master Shitou, through whom he secretly grasped the profound essence. In the early years of the Zhenyuan era, the master dwelled on Shaoyao Mountain in Liyang, thus becoming known as Venerable Master Yaoshan.

師初住時，就村公乞牛欄為僧堂。住未得多時，近有二十來人。忽然有一僧來請他為院主，漸漸近有四五十人。所在迫狹，就後山上起小屋，請和尚去上頭安下。和尚上頭又轉轉師僧王。其院主僧再三請和尚為人說法。和尚一二度不許，第三度方始得許，院主便歡喜，先報大眾。大眾喜不自勝，打鍾上來。僧眾纔集，和尚關卻門便歸丈室。院主在外責曰：「和尚適來許某甲為人，如今因什摩卻不為人？賺某甲。」師曰：「經師自有經師在，論師自有論師在，律師自有律師在。院主怪貧道什摩處？」從此後從容得數日，後昇座，便有人問：「未審和尚承嗣什摩人？」師曰：「古佛殿裏拾得一行字。」進曰：「一行字道什摩？」師曰：「渠不似我，我不似渠，所以肯這個字。」李翱相公來見和尚，和尚看經次，殊不采顧。相公不肯禮拜，乃發輕言：「見面不如千里聞名。」師召相公，相公應喏。師曰：「何得貴耳而賤目乎？」相公便禮拜。起來，申問：「如何是道？」師指天又指地曰：「雲在青天水在瓶。」相公禮拜。後以偈曰：

> When the Master first settled there, he requested from the village elder an ox pen to serve as the monks' hall. He had not been dwelling there long when nearly twenty people gathered. Suddenly, a monk came and invited him to become the abbot of the monastery. Gradually, nearly forty or fifty people assembled. As the place was cramped and narrow, they built a small hut on the rear mountain and invited the Master to settle there above. On the mountain, the Master further transmitted the Dharma to the assembly of monks. The abbot repeatedly invited the Master to expound the Dharma for the people. The Master refused once or twice, and only on the third request did he consent. The abbot was overjoyed and first announced it to the assembly. The assembly was exceedingly delighted and struck the bell to gather. Just as the monks had assembled, the Master closed the gate and returned to his abbot's quarters. The abbot, standing outside, reproached him: "Venerable Master, you just now agreed to expound the Dharma for the people. Why do you now not expound it? You have deceived me." The Master said: "Sutra masters have their own sutra masters present, treatise masters have their own treatise masters present, and vinaya masters have their own vinaya masters present. What fault does the abbot find with this poor monk?" After this, several days passed peacefully. Later, when the Master ascended the seat, someone asked: "May I ask from whom does the Venerable Master inherit the Dharma?" The Master said: "In the ancient Buddha hall, I picked up one line of characters." The monk pressed: "What does that one line of characters say?" The Master said: "He is not like me, I am not like him; therefore, I affirm this character." Minister Li Ao came to see the Master. The Master was reading a sutra and paid him no attention at all. The minister, unwilling to bow, uttered a slighting remark: "Seeing face-to-face is not as good as hearing the name from a thousand li away." The Master called out, "Minister!" The minister responded, "Yes?" The Master said: "Why do you value the ear and slight the eye?" The minister then bowed. Rising, he asked further: "What is the Way?" The Master pointed to the sky and then to the earth, saying: "Clouds in the blue sky, water in the vase." The minister bowed. Afterwards, he composed a verse.

「練得身形似鶴形，千株松下兩函經。我聞師道無餘說，雲在青天水在瓶。」

> Refining the form until it resembles a crane's, Under a thousand pines, two cases of scriptures. I have heard the master's teaching, with nothing more to add: Clouds are in the sky, water is in the vase.

師因一一夜月明上藥山頂，中夜而大笑一聲，澧陽東來，去藥山九十里，澧陽人其夜同聞笑聲，盡曰：「是東家聲。」來處展轉尋問，互東推，直至藥山，徒眾曰：「夜聞和尚山頂笑。」李相公讚曰：

> The master, on a night when the moon was bright, ascended the peak of Medicine Mountain. In the middle of the night, he let out a great laugh. The sound reached Lǐyáng in the east, which lies ninety li from Medicine Mountain. That night, the people of Lǐyáng all heard the sound of laughter. They all said, "That is the sound from the eastern household." They traced its origin, asking from place to place, each pointing further east, until they reached Medicine Mountain. The disciples said, "Last night we heard the venerable master laugh on the mountain peak." Minister Li praised him, saying:

「選得幽居愜野情，終年無送亦無迎。有時直上孤峰頂，月下披雲笑一聲。」

> "Choosing a secluded dwelling, I find contentment in the wilds' spirit, Year-round, no sending off, no welcoming. Sometimes I ascend straight to the solitary peak's summit, Beneath the moon, parting the clouds—I laugh aloud."

相公別問：「如何是戒定慧？」師曰：「貧道這裏無這個閑家具。」問：「己事未明，乞和尚指示。」師沈吟良久曰：「吾今為汝道一句亦不難，只宜汝於言下便見去。」師因喚沙彌。道吾曰：「用沙彌童行作什摩？」師曰：「為有這個。」吾曰：「何不棄卻？」師曰：「有來多少時？」師因石頭垂語曰：「言語動用亦勿交涉。」師曰：「無言語動用，亦勿交涉。」石頭曰：「這裏針劄不入。」師曰：「這裏如石上栽花。」有人拈問漳南：「古人石上栽花意作摩生？」漳南曰：「伏汝大膽。」卻曰：「還會摩？」對曰：「不會。」云：「癩人喫豬肉。」師問僧：「近離什摩處？」對曰：「近離百丈。」師曰：「海師兄一日十二時中，為師僧說什摩法？」對曰：「或曰三句外省去，或曰六句外會取，或曰未得玄鑒者。且依了義教，猶有相親分。」師曰：「三千里外且喜得勿交涉。」

> The official asked further, "What are precepts, meditation, and wisdom?" The master replied, "In this humble monk's place, there is no such idle furniture." Someone asked, "My own matter remains unclear; I beg the master for instruction." The master pondered for a long while and said, "For me to speak a single phrase for you now is not difficult—only it would be best if you could perceive it directly upon hearing the words." The master then called for a novice monk. Daowu said, "What use is a novice or a temple boy?" The master said, "Because there is this." Daowu said, "Why not discard it?" The master said, "How long has it been present?" The master, following Shitou's instruction, said, "Words and actions are also unrelated." The master said, "Without words and actions, also unrelated." Shitou said, "Here, not even a needle can penetrate." The master said, "Here, it is like planting flowers on a rock." Someone later asked Zhangnan, "What was the meaning of the ancient's 'planting flowers on a rock'?" Zhangnan said, "I bow to your boldness." Then he asked, "Do you understand?" The reply was, "I do not understand." He said, "A leper eats pork." The master asked a monk, "Where have you recently come from?" The reply was, "I recently came from Baizhang." The master said, "What teachings does Brother Hai give to the monastic community throughout the twelve periods of the day?" The reply was, "Sometimes he says to go beyond the three phrases, sometimes he says to grasp beyond the six phrases, and sometimes he says that those who have not yet attained profound insight should rely on the definitive teachings, for they still have a share of intimacy." The master said, "Three thousand miles away—fortunately, it is irrelevant."

師帶刀行次，道吾問：「背後底是什摩？」師拔刀便驀口斫。師夜不點火，僧立次，師乃曰：「我有一句子，待特牛生兒，即為汝說。」僧曰：「特牛生兒了也，只是和尚不說。」師便索火。火來，僧便抽身入眾。後雲嵒舉似洞山，洞山曰：「此僧卻見道理，只是不肯禮拜。」僧拈問長慶：「既是見，為什摩不肯禮拜？」慶曰：「只為無禮。」白蓮拈問：「僧既見道理，為什摩不肯禮？」無對。白蓮代曰：「更不欲得出頭。」師又時喚沙彌。雲嵒曰：「喚他作什摩？」師曰：「我有折腳鐺子，要伊提上提下。」嵒曰：「若與摩，則某甲與和尚一人出一手。」師又時問僧：「汝諸方行腳來覓取難得底物來不？」僧對不中。師曰：「堪作什摩用？」師代曰：「不緣閨閤所滯，覓來久矣。」師問雲嵒：「作什摩？」對曰：「擔水。」師曰：「那個尼？」對曰：「在。」師曰：「你來去為阿誰？」對曰：「替渠東西。」師曰：「何不教伊並頭行？」對曰：「和尚莫謾他。」師曰：「不合與摩道。」師代曰：「還曾擔擔摩？」

> The Master carried a blade as he walked. Daowu asked, "What is that behind you?" The Master drew his blade and slashed straight at his mouth. The Master did not light a lamp at night. A monk stood waiting. The Master then said, "I have one phrase. I will tell it to you when the bull gives birth." The monk said, "The bull has already given birth. It is only that the Venerable does not speak." The Master then called for a lamp. When the lamp was brought, the monk withdrew into the assembly. Later, Yunyan related this to Dongshan. Dongshan said, "This monk indeed saw the principle. He simply would not bow." A monk brought this up and asked Changqing, "Since he saw, why would he not bow?" Changqing said, "Precisely because there was no propriety." Bai Lian brought it up and asked, "Since the monk saw the principle, why would he not bow?" <note>No answer.</note> Bai Lian answered on his behalf, "He did not wish to show his head." The Master also sometimes called for a novice. Yunyan asked, "Why call for him?" The Master said, "I have a broken-legged cooking pot. I need him to lift it up and down." Yan said, "If so, then this humble one and the Venerable will each lend a hand." The Master also sometimes asked a monk, "Have you, traveling to various places, sought and obtained that which is difficult to obtain?" The monk's reply missed the mark. The Master said, "What use is it?" The Master answered on his behalf, "If not hindered by the women's quarters, I would have sought it out long ago." The Master asked Yunyan, "What are you doing?" He replied, "Carrying water." The Master said, "That one?" He replied, "Is here." The Master said, "For whom do you come and go?" He replied, "To carry things for him." The Master said, "Why not teach him to walk side by side?" He replied, "Venerable, do not deceive him." The Master said, "It is not fitting to speak thus." The Master answered on his behalf, "Have you ever carried the carrying pole?"

師有時曰：「我有一句子，未曾向人說。」道吾曰：「相隨來也。」師問僧：「汝從什摩處來？」對曰：「南泉來。」師曰：「在彼中多少時？」對曰：「經冬過夏。」師曰：「與摩則作一頭水牯牛去也。」對曰：「雖在彼中，不曾上他食堂。」師曰：「不可口喫東西風也。」對曰：「莫錯和尚，自有人把匙箸在。」雲嵒問：「一句子如何言說？」師曰：「非言說。」道吾曰：「早說了也。」雲嵒因乞百丈齋，師問：「陰界不喫，乞與阿誰？」對曰：「有一人要。」因于頔相公問紫玉：「佛法至理如何？」王召相公名，相公應喏。玉曰：「更莫別求。」師聞舉曰：「搏殺這個漢。」僧便問師：「如何？」師代曰：「是什摩？」院主報和尚：「打鍾也，請和尚上堂。」師曰：「汝與我擎缽盂來。」院主不會。雲嵒曰：「和尚無手腳來多少時？」師曰：「汝只是枉被袈裟。」嵒曰：「某甲只與摩，和尚如何？」師曰：「我無這個眷屬。」

> The Master once said, "I have one phrase that I have never spoken to anyone." Daowu said, "I am following along." The Master asked a monk, "Where have you come from?" He replied, "From Nanquan." The Master said, "How long were you there?" He replied, "Through winter and summer." The Master said, "Then you have become a water buffalo there." He replied, "Although I was there, I never entered their dining hall." The Master said, "One cannot live on eating the east and west winds." He replied, "Do not mistake me, Master. There are others who hold the spoon and chopsticks." Yunyan asked, "How is this one phrase spoken?" The Master said, "It is not spoken." Daowu said, "It has already been spoken." Yunyan once requested almsfood from Baizhang. The Master asked, "If the skandhas, realms, and sense-bases do not eat, to whom are you giving it?" He replied, "There is someone who wants it." Because Minister Yu Di asked Ziyu, "What is the ultimate principle of the Buddha-Dharma?" Ziyu called the Minister's name. The Minister responded. Ziyu said, "Do not seek elsewhere." Hearing this account, the Master said, "Knock down this fellow." A monk then asked the Master, "What about it?" The Master answered on his behalf, "What is it?" The temple director informed the Master, "The bell has been struck. Please ascend the hall, Master." The Master said, "Bring my alms bowl for me." The temple director did not understand. Yunyan said, "Master, for how long have you been without hands and feet?" The Master said, "You merely wear the kasaya in vain." Yunyan said, "I am only like this. How about you, Master?" The Master said, "I do not have this kind of relative."

師問園頭：「作什摩來？」對曰：「栽菜來。」師曰：「栽則不障，你莫教根生。」園頭曰：「既不教根生，大眾喫個什摩？」師曰：「你還有口摩？」師書一「佛」字，問道吾：「是什摩字？」吾曰：「是『佛』字。」師曰：「咄！這多口阿師。」千佛代叉手退後立，又代藥山第二機曰：「錯。」

> The master asked the gardener, "What have you come to do?" He replied, "I have come to plant vegetables." The master said, "Planting is not an obstacle, but do not let the roots grow." The gardener said, "If the roots are not allowed to grow, what will the assembly eat?" The master said, "Do you still have a mouth?" The master wrote the character "Buddha" and asked Daowu, "What character is this?" Daowu said, "It is the character 'Buddha'." The master said, "Bah! This talkative teacher." Qianfo, on behalf of the assembly, clasped his hands, stepped back, and stood still. He then, on behalf of Yaoshan, gave the second response, saying, "Wrong."

有僧在藥山三年作飯頭，師問：「汝在此間多少時？」對曰：「三年。」師曰：「我摠不識汝。」其僧不會，恨而發去。問：「學人有疑，請師決。」師曰：「且待上堂時來。」師晚際上堂曰：「今日有僧決疑，在什摩處？出來！」其僧纔出來，師便托出，卻入方丈。師行次，雲嵒避邊側立，待師到，云：「後底，後底。」師便驀口摑。問：「如何得不被諸境惑？」師曰：「聽他，何礙你？」僧曰：「學人不會此意如何？」師曰：「何境惑你？」問：「如何是道中至寶？」師曰：「莫諂曲。」進曰：「不諂曲時如何？」師曰：「傾國不換。」

> A monk served as the head cook at Yaoshan for three years. The Master asked, “How long have you been here?” He replied, “Three years.” The Master said, “I have never recognized you.” The monk did not understand and left resentfully. Someone asked, “This student has doubts; I beg the Master to resolve them.” The Master said, “Wait until the assembly in the hall.” In the evening, the Master ascended the hall and said, “Today there is a monk seeking resolution of doubts. Where is he? Come forth!” As soon as the monk came forward, the Master pushed him out and returned to his quarters. While the Master was walking, Yunyan stepped aside to make way. When the Master approached, Yunyan said, “Behind, behind.” The Master immediately slapped him on the mouth. Someone asked, “How can one avoid being deluded by all circumstances?” The Master said, “Let them be—what hinders you?” The monk said, “This student does not understand; what does this mean?” The Master said, “What circumstance deludes you?” Someone asked, “What is the supreme treasure within the Way?” The Master said, “Do not be deceitful or crooked.” The questioner continued, “When one is not deceitful or crooked, then what?” The Master said, “Not even the whole kingdom could exchange for it.”

道吾和尚四十六方始出家，俗姓王，鍾陵建昌縣人也。雲嵒和尚是道吾親弟也。雲嵒先出家，在百丈造侍者。道吾在屋裏報探官。一日行得五百里，恰到百丈莊頭，討喫飯。當時侍者亦下莊頭。莊主喚侍者對客。侍者來相看一切後，便問：「將軍是什摩處人？」曰：「鍾陵建昌人也。」「貴姓什摩？」對曰：「姓王。」侍者便認得家兄，便把手啼哭云：「孃在無？」對曰：「憶師兄，哭太煞，失卻一隻眼，下世去。」侍者得消息，當日便上百丈。侍者領兄參和尚一切後，侍者便諮白和尚：「這個是某甲兄，欲投師出家，還得也無？」百丈曰：「投某出家則不得。」侍者曰：「作摩生即是？」百丈曰：「投師伯處出家。」侍者領去師伯處，具陳前事，師伯便許，兄便投出家。

> The Venerable Daowu was forty-six years old when he left home to become a monk. His lay surname was Wang, and he was from Jianchang County in Zhongling. The Venerable Yunyan was Daowu's younger brother. Yunyan had left home earlier and was serving as an attendant under Baizhang. Daowu was working as a government investigator. One day, he traveled five hundred li and happened to arrive at Baizhang's village estate to beg for a meal. At that time, the attendant was also at the village. The estate manager called the attendant to attend to the guest. After the attendant came and they had seen each other, he asked, "General, where are you from?" He replied, "From Jianchang County in Zhongling." "What is your honorable surname?" He answered, "Wang." The attendant then recognized his elder brother. He took his hand and wept, asking, "Is our mother still alive?" He replied, "She missed you, her master-brother, and wept so bitterly that she lost the sight in one eye, and has now passed away." Having received this news, the attendant went up to Baizhang that very day. After the attendant led his brother to pay respects to the master, he informed the master, "This is my elder brother. He wishes to take refuge with the master and leave home. Would this be acceptable?" Baizhang said, "Taking refuge with me to leave home would not be permissible." The attendant asked, "What should be done then?" Baizhang said, "He should take refuge with my elder Dharma brother to leave home." The attendant led him to the elder Dharma brother, fully explained the previous events, and the elder Dharma brother consented. The elder brother then took refuge and left home.

後侍者領師弟入京受戒了，卻轉來近百丈。兩人坐地歇息次，道吾起來禮拜曰：「某甲有一段事，欲問多時，未得其便。今日有幸，啟問師兄，還得也無？」嵒曰：「有什麼事？」吾便問：「離卻這個殼漏子後，與師兄什麼處得相見？」嵒曰：「不生不滅處相見。」吾曰：「莫道草裏無人，自有鑒人。」嵒曰：「作摩是你襆頭痕子尚猶在，有這個身心？」吾曰：「啟師兄，莫下這個言詞。佛法不在僧俗。」嵒便問：「與摩理長則就，師弟作摩生？」吾曰：「非不生不滅處，亦不求相見。」雲嵒後曰：「灼然是你眼目得與摩細，若也到山中，遞相度脫。」便歸百丈。過得一年後，道吾辭百丈，便到藥山。藥山問：「一句子如何言說？」吾曰：「有一人總不曾言說。」師曰：「大藏小藏從何來？」吾曰：「傍出。」師甚奇之。因此學禪得滋味，後只管望師兄來。有一日造書，書上說：「石頭是真金鋪。江西是雜貨鋪。師兄在彼中墮根作什摩？千萬千萬，速來速來。」雲嵒得這個信後，只管憂愁。有一日在和尚身邊侍立，直到三更。和尚曰：「且歇。」嵒不去。和尚曰：「你有什摩事？顏容瘦惡，恰似肚裏有事。有事但說。」雲嵒云：「無事。」和尚曰：「莫是得智闍梨信不？」嵒云：「不敢。」百丈索道吾信，嵒便取，呈似和尚。和尚見了云：「灼然是『生我者父母，成我者朋友』。你不用在我這裏，便速去。」嵒曰：「不敢去。」百丈曰：「我有書兼有信物，欲得送藥山尊者，你持書速去。」

> Later, the attendant led the master's younger brother to the capital to receive the precepts. Afterward, he returned to near Baizhang. As the two sat on the ground resting, Daowu rose and bowed, saying, "I have had a matter I wished to ask for a long time, but never found a suitable occasion. Today, having the fortune, I venture to ask my senior brother: Is it permissible?" Yanyue said, "What is the matter?" Daowu then asked, "After leaving behind this shell of a body, where shall I meet with senior brother?" Yanyue said, "We shall meet where there is neither birth nor extinction." Daowu said, "Do not say there is no one in the grass; there are those with clear discernment." Yanyue said, "What is this? The mark of your official cap is still upon you, and you have such thoughts?" Daowu said, "I beg you, senior brother, do not utter such words. The Dharma is not confined to monastics or laypeople." Yanyue then asked, "If the principle is so profound, then how about you, junior brother?" Daowu said, "It is not at the place of neither birth nor extinction, nor do I seek a meeting there." Yunyan later said, "Clearly your eye is so sharp. If you go to the mountain, we shall mutually liberate each other." They then returned to Baizhang. After more than a year had passed, Daowu took leave of Baizhang and went to Yaoshan. Yaoshan asked, "How is a single phrase spoken?" Daowu said, "There is one who has never spoken at all." The master said, "From where, then, do the greater and lesser collections of scriptures come?" Daowu said, "They emerge from the side." The master found this very remarkable. Because of this, he gained a taste for Chan study and afterward constantly hoped for his senior brother to come. One day he composed a letter. In the letter it said: "Shitou is a true gold shop. Jiangxi is a sundry goods shop. What are you doing, senior brother, getting entangled there? A thousand, ten thousand times—come quickly, come quickly." After Yunyan received this message, he was filled with constant worry. One day, while attending beside the master, he remained until the third watch. The master said, "You may rest." Yanyue did not leave. The master said, "What is the matter with you? Your face is haggard and poor, as if you have something on your mind. If there is something, speak." Yunyan said, "There is nothing." The master said, "Is it perhaps that you have received a letter from the wise Ācārya?" Yunyan said, "I dare not say." Baizhang asked for Daowu's letter. Yanyue then took it and presented it to the master. The master, having seen it, said, "Truly it is said, 'My parents gave me birth, but my friends complete me.' You need not stay here with me. Go quickly." Yanyue said, "I dare not go." Baizhang said, "I have a letter and also a token of trust I wish to send to the Venerable Yaoshan. Take the letter and go swiftly."

雲嵒奉師處分，持書到藥山。道吾相接，引去和尚處。達書一切了後，藥山問：「海師兄尋常說什摩法？」對曰：「三句外省去，亦曰六句外會取。」師曰：「三千里外且喜得勿交涉。」又問：「更有什摩言句？」對曰：「有時說法了。」

> Yunyan, following his master's instruction, carried a letter to Yaoshan. Daowu received him and led him to the venerable. After the letter was fully delivered, Yaoshan asked, "What Dharma does your teacher Hai commonly expound?" He replied, "He says to go beyond the three phrases, and also to grasp it outside the six phrases." The master said, "Three thousand miles away, it is fortunate that this has no connection." He further asked, "What other words and phrases are there?" He replied, "Sometimes, after expounding the Dharma..."

大眾下堂次，師召大眾，大眾迴首，師曰：「是什摩？」藥山曰：「何不早道？海兄猶在，因汝識得百丈矣。」師問雲嵒：「目前生死如何？」對曰：「目前無生死。」師曰：「二十年在百丈，俗氣也未除。」嵒卻問：「某甲則如此，和尚如何？」師曰：「癵癵拳拳，羸羸垂垂，百醜千拙，且與摩過時。」從此共師弟遞相成持。雲嵒後有一日辭藥山。藥山問：「去什摩處？」對曰：「欲去溈山師兄處。」師曰：「為什麼事？」對曰：「某甲與溈山在百丈時有一願。」師曰：「願道什麼？」對曰：「某等兩人曾在百丈時，溈山和尚造典座，某甲造侍者，不離左右，佐副和尚。在後違於本願，欲得說破這個事。」師便許，嵒便下山。道吾擔衣缽送到橋亭後卻轉來，不審和尚。和尚云：「送師兄去來？」對曰：「送了也。」道吾卻問：「師兄離師左右，還得也無？」師曰：「智闍梨何必有此問？多少年壓膝道伴，何事不造作，何事不商量？不用更問。」道吾云：「無和尚一言，堪為後來是標牓，乞和尚一言。」師曰：「若也如此，我則與汝道：『眼則有也，只欠濤汰。』」道吾聞此語，當夜便發，明朝到山下村院，得見師兄，說藥山語了，相共轉來藥山，直到終，不離左右。

> The assembly descended from the hall. The Master called to the assembly; the assembly turned their heads. The Master said, "What is this?" Yaoshan said, "Why did you not speak earlier? Brother Hai is still present; because of you, I recognize Baizhang." The Master asked Yunyan, "How is birth and death right before your eyes?" He replied, "Right before the eyes, there is no birth and death." The Master said, "Twenty years at Baizhang, and worldly habits are still not removed." Yunyan then asked, "I am like this, but how is it for the Reverend?" The Master said, "Crippled and bent, frail and drooping, a hundred ugly things and a thousand clumsinesses—just pass the time like this." From then on, master and disciple mutually supported and upheld each other. Later, Yunyan one day took leave of Yaoshan. Yaoshan asked, "Where are you going?" He replied, "I wish to go to my senior brother at Weishan." The Master said, "For what reason?" He replied, "I and Weishan made a vow while at Baizhang." The Master said, "What was the vow?" He replied, "We two were at Baizhang; the Venerable Weishan served as head cook, and I served as attendant, never leaving his side, assisting and supporting the Venerable. Later, we departed from our original vow, and now wish to speak of this matter." The Master then permitted it, and Yunyan descended the mountain. Daowu carried his robe and bowl, seeing him off to the bridge pavilion, then turned back and inquired of the Master. The Master said, "You saw off your senior brother?" He replied, "I have seen him off." Daowu then asked, "When senior brother departs from the Master's side, is it acceptable or not?" The Master said, "Why must Elder Zhi ask this? For so many years, a companion in practice sitting knee to knee—what matters have we not undertaken, what matters have we not discussed? There is no need to ask further." Daowu said, "Without a single word from the Reverend, it may serve as a standard for later generations. I beg for a single word from the Reverend." The Master said, "If it is like this, then I will tell you: 'The eye is indeed present, only the cleansing is lacking.'" Hearing these words, Daowu set out that very night. The next morning, he reached the village temple at the foot of the mountain, met his senior brother, relayed Yaoshan's words, and together they returned to Yaoshan. Until the end, they never left his side.

真覺大師舉問玄晤大師：「眼門放光，照破山河。山河大地，不礙眼光。此人過在什摩處，只欠濤汰。」玄晤大師曰：「除卻兩人，降此已下，任你大悟去，也須濤汰。」進曰：「此是什摩人？」對曰：「西天是一人，唐土是一人。」進曰：「西天一人是什摩人？」對曰：「維摩居士。」「唐土是什摩人？」云：「雙林傅大士。」進曰：「此兩人被什摩時節因緣，即不濤汰？」對曰：「劄箌則過於老兄。」此是龍花舉也，若依祖堂舉者。雲嵒不安時，道吾問：「離卻這個殼漏子，向什摩處再得相見？」嵒曰：「不生不滅處相見。」吾曰：「何不道『非不生不滅處，亦不求相見』？」

> Master Zhenjue posed a question to Master Xuanwu: “When the eye-gate emits light, it illuminates and shatters the mountains and rivers. The mountains, rivers, and great earth do not obstruct the eye’s light. Where does this person’s fault lie? He only lacks thorough purification.” Master Xuanwu said: “Apart from two individuals, below this level, no matter how great your awakening, you still require thorough purification.” \[Zhenjue\] pressed further: “Who are these people?” He replied: “In the Western Heavens there is one person; in the land of Tang there is one person.” \[Zhenjue\] pressed further: “Who is the one in the Western Heavens?” He replied: “The layman Vimalakīrti.” “Who is the one in the land of Tang?” He said: “The Great Master Fu of Shuanglin.” \[Zhenjue\] pressed further: “Due to what occasion or condition are these two not subject to thorough purification?” He replied: “If I were to explain, it would exceed your elder brother’s \[understanding\].”<note>This is according to Longhua’s presentation. If one follows the presentation in the \*Zutang Ji\*.</note> When Yunyan was unwell, Daowu asked: “Apart from this bag of skin, where shall we meet again?” Yan said: “We shall meet at the place of neither birth nor extinction.” Wu said: “Why not say, ‘It is not at the place of neither birth nor extinction, nor is there any seeking to meet’?”

師問雲嵒：「馬有角，你還見也無？」對曰：「有，要見作什摩？」師曰：「與摩則好馬也。」對曰：「若是好馬，則將出去。」

> The master asked Yunyan, "Does a horse have horns? Have you seen it or not?" He replied, "Yes, I have. But why should one see it?" The master said, "If so, it is a fine horse." He replied, "If it is a fine horse, then lead it out."

師有一日看經次，柏巖問和尚：「休得看經，不用攤人得也。」師卷卻經，問柏巖曰：「勢何似？」對曰：「正當午時。」師曰：「猶有紋綵在。」對曰：「無亦無。」師曰：「你大煞聰明。」卻問師：「某甲如此，和尚如何？」師曰：「攣攣拳拳，羸羸垂垂，百醜千拙，且與摩過時。」

> One day, as the Master was reading a sutra, Baiyan asked him, "Venerable, cease reading the sutra. Do not trouble people." The Master rolled up the sutra and asked Baiyan, "What is the situation like?" He replied, "It is precisely noon." The Master said, "There is still pattern and color present." He replied, "There is not, and there is not." The Master said, "You are exceedingly clever." Baiyan then asked the Master, "I am like this; how about you, Venerable?" The Master said, "Clenched and cramped, feeble and drooping, with a hundred uglinesses and a thousand clumsinesses—just pass the time like this."

茗溪和尚對師說話去後，師向雲嵒曰：「茗溪向上曾為節察來。」嵒卻問和尚：「向上曾為什摩？」師曰：「攣攣拳拳，羸羸垂垂，百醜千拙，且與摩過時。」

> After the monk from Mingsi had spoken with the Master and departed, the Master said to Yunyan, "Mingsi once served as a military inspector in his former life." Yunyan then asked the Master, "And what did you do in your former life?" The Master replied, "Clenching my fists, weary and bent, with a hundred flaws and a thousand clumsinesses—I simply passed the time in such a manner."

嵒禮拜出去，向道吾拈起因緣。吾曰：「好話只欠一問。」嵒云：「作摩生問？」道吾云：「何故如此？」嵒纔得個問頭，便去和尚處，續前問：「何故如此？」師曰：「書卷不曾展。」後有人舉似石霜。石霜曰：「不曾展他書卷。」

又時，侍者請和尚喫藥食。師曰：「不喫。」進曰：「為什摩不喫？」師曰：「消他不得。」進曰：「什摩人消得？」師曰：「不犯優婆事者。」進曰：「和尚為什摩消他不得？」師拈起綿卷子曰：「爭奈這個何？」

> At that time, the attendant invited the Master to partake of the medicinal meal. The Master said: “I will not eat.” The attendant asked: “Why will you not eat?” The Master said: “I cannot digest it.” The attendant asked: “Who can digest it?” The Master said: “One who does not violate the affairs of a lay disciple.” The attendant asked: “Why is it that the Master cannot digest it?” The Master picked up a roll of silk floss and said: “What can be done about this?”

雲嵒請師浴，師曰：「我不浴。」進曰：「為什摩不浴？」師曰：「無垢。」進曰：「無垢卻須浴。」師曰：「這蒼生，無垢浴什摩？」嵒曰：「爭那如許多孔竅何？」

> Yunyan requested the Master to bathe. The Master said, "I do not bathe." Yunyan asked further, "Why do you not bathe?" The Master said, "I am without defilement." Yunyan said, "Even without defilement, one still must bathe." The Master said, "This living being—without defilement, what is there to bathe?" Yunyan said, "Then what about all these openings and orifices?"

師勘東國僧，問：「汝年多少？」對曰：「七十八。」師曰：「可年七十八摩？」對曰：「是也。」師便打之。後有人拈問曹山：「作摩生祇對，免得藥山打之？」曹山曰：「正銜天子敕，諸侯避路傍。」進曰：「只如上座。過在什摩處即被打之？」曹山曰：「前鏘托猶淺，後箭射人深。」

> The Master examined a monk from the Eastern Kingdom and asked, "How old are you?" The monk replied, "Seventy-eight." The Master said, "Are you truly seventy-eight?" The monk answered, "Yes, I am." The Master immediately struck him. Later, someone brought this up and asked Caoshan, "How should one have responded to avoid being struck by Yaoshan?" Caoshan said, "When the imperial decree is carried forth, even lords make way by the roadside." The questioner continued, "As for the monk above, what fault did he commit that he was struck?" Caoshan replied, "The first arrow was shallowly set, but the later arrow pierced deep."

問：「學人擬欲歸鄉去時如何？」師曰：「有人遍身烘爛，臥荊棘之中，闍梨作摩生歸？」對曰：「與摩則某甲卻不歸去也。」師曰：「無。卻須歸鄉去。你若歸鄉去，我與你休糧方。」進曰：「請和尚休糧方。」師曰：「二時把缽盂上堂，莫咬破一粒米。」《曜日頌》：

> A disciple asked, "When a student wishes to return to his homeland, what then?" The master said, "If there is a person whose whole body is scorched and festering, lying amidst thorns and brambles, how will you, O venerable one, return?" The disciple replied, "If it is so, then I shall not return after all." The master said, "No. You must still return to your homeland. If you return to your homeland, I will give you the method of fasting." The disciple pressed, "Please, Master, bestow the method of fasting." The master said, "When you take up your alms bowl and enter the hall twice daily, do not chew a single grain of rice." \*Ode to the Shining Sun\*:

「遍身烘爛更何人，臥棘森森一智真。為報你來須體妙，時中不擬宛然新。」

> "Who else is scorched throughout the body, lying amidst dense thorns, a single true wisdom? To inform you, one must embody the wondrous; in the moment, not contriving, yet vividly fresh."

石室高沙彌往京城受戒，恰到朗州，經過次，近藥山下，路上忽見一個老人。沙彌問老人萬福，老人曰：「法公萬福。」沙彌問：「前程如何？」老人曰：「法公何用忙，這裏有肉身菩薩出世，兼是羅漢僧造院主，何妨上山禮拜？」沙彌纔得個消息，便到藥山，換衣服直上法堂，禮拜和尚。師曰：「從什摩處來？」對曰：「從南嶽來。」師曰：「什摩處去？」對曰：「江陵受戒去。」師曰：「受戒圖什摩？」對曰：「圖免生死。」大師曰：「有一人不受戒而遠生死，阿你還知也無？」對曰：「既若如此，佛在世制二百五十條戒又奚為？」師曰：「咄！這饒舌沙彌，猶掛著脣齒在。」師便教伊參眾去。其沙彌去庫頭相看主事次，道吾來，不審和尚。和尚向道吾曰：「你見適來跛腳沙彌摩？」對曰：「見。」師曰：「此沙彌有些子氣息。」吾曰：「村裏男女有什摩氣息？未得草草，更須勘過始得。」師教侍者喚其沙彌，沙彌便上來。師曰：「聞說長安甚大鬧，汝還知也無？」對曰：「不知。我國甚安清。」師曰：「汝從看經得，從人請益得？」對曰：「不從看經得，亦不從人請益得。」師曰：「大有人不看經亦不從人請益。為什摩不得？」對曰：「不道他無，自是不肯承當。」師向道吾曰：「不信道老僧不虛發言。」便下床撫背云：「真師子兒。」沙彌又辭。師問：「汝向什摩處去？」對曰：「住庵去。」師曰：「生死事大，汝何不受戒？」對曰：「彼此知是一般事，喚什摩作受戒？」師曰：「若與摩在我身邊，時復要見。」因此在藥山去半里地卓庵過一生，呼為石室高沙彌也。

> Stone Chamber Senior Novice was on his way to the capital to receive the precepts. Just as he reached Langzhou, passing by the foot of Medicine Mountain, he suddenly encountered an old man on the road. The novice greeted the old man, "Ten thousand blessings." The old man replied, "Ten thousand blessings to you, Dharma Venerable." The novice asked, "What lies ahead on my journey?" The old man said, "Why must you hurry, Dharma Venerable? Here a flesh-body Bodhisattva has appeared in the world, and moreover, an Arhat monk is serving as the monastery's abbot. Why not go up the mountain to pay homage?" As soon as the novice received this news, he went to Medicine Mountain, changed his robes, and went straight up to the Dharma hall to bow to the Master. The Master asked, "Where have you come from?" He replied, "From Nanyue." The Master asked, "Where are you going?" He replied, "To Jiangling to receive the precepts." The Master asked, "For what purpose do you receive the precepts?" He replied, "To escape birth and death." The Great Master said, "There is one who does not receive the precepts yet transcends birth and death. Do you know of this?" He replied, "If it is so, why did the Buddha, while in the world, establish two hundred and fifty precepts?" The Master said, "Hah! This talkative novice still has lips and teeth hanging about." The Master then instructed him to join the assembly. As the novice went to the storehouse to see the steward, Daowu arrived and inquired after the Master. The Master said to Daowu, "Did you see that lame novice just now?" He replied, "I saw him." The Master said, "This novice has some spirit." Daowu said, "What spirit do village men and women have? Do not be hasty; he must be examined further." The Master had the attendant summon the novice, and the novice came up. The Master said, "I hear Chang'an is very bustling. Do you know of it?" He replied, "I do not know. My country is very peaceful and serene." The Master said, "Did you attain this from reading sutras, or from seeking instruction from others?" He replied, "Not from reading sutras, nor from seeking instruction from others." The Master said, "There are many who neither read sutras nor seek instruction from others. Why do they not attain it?" He replied, "It is not that they lack it; they simply refuse to undertake it." The Master said to Daowu, "Now do you believe that this old monk does not speak in vain?" Then he descended from his seat, patted the novice's back, and said, "A true lion's cub." The novice took his leave again. The Master asked, "Where are you going?" He replied, "To dwell in a hermitage." The Master said, "The matter of birth and death is great. Why do you not receive the precepts?" He replied, "Since both are known to be the same affair, what is called receiving the precepts?" The Master said, "If so, stay by my side, and from time to time I will see you." Therefore, he built a hermitage half a li from Medicine Mountain and spent his life there, known as Stone Chamber Senior Novice.

僧問：「身命切急處如何？」師曰：「莫種雜糧。」進曰：「將何供養？」師曰：「無口者。」師垂語曰：「是你諸人欲知保任，向高高山頂立，向深深海底行。此處行不異，方有小許些子相應之分。」有人拈問順德：「古人有言『向高高山頂立，向深深海底行』，如何是『高高山頂立』？」德云：「只處峭峭。」「如何是『深深海底行』？」德云：「深湛履踐。」

> A monk asked, "How should one deal with the most urgent matter of body and life?" The master said, "Do not plant mixed crops." The monk pressed further, "What then shall be offered for sustenance?" The master said, "That which has no mouth." The master delivered a teaching, saying, "If you all wish to understand preservation and responsibility, stand atop the highest mountain peak, and walk in the deepest ocean depths. Only when your practice here is no different will there be a slight measure of accord." Someone later raised this with Shunde, asking, "The ancients said, 'Stand atop the highest mountain peak, and walk in the deepest ocean depths.' What is 'standing atop the highest mountain peak'?" Shunde said, "Precisely where it is steep and lofty." "And what is 'walking in the deepest ocean depths'?" Shunde said, "Treading with profound depth."

師看經次，僧問：「和尚尋常不許人看經，為什摩卻自看經？」師曰：「我要遮眼。」進曰：「學人學和尚看經得不？」師曰：「汝若學我看經，牛皮也須穿過。」長慶拈問僧：「古人遮眼，眼有何過？」對者非一，不稱師旨。自代曰：「一翳又作摩生？」

> The master was reading a scripture. A monk asked, "Venerable, you usually do not permit others to read scriptures. Why then do you yourself read a scripture?" The master said, "I want to cover my eyes." The monk pressed further, "May this learner read scriptures in the same way as the Venerable?" The master said, "If you try to read scriptures as I do, even an ox-hide would be pierced through." Later, Changqing brought this up and asked a monk, "The ancient one covered his eyes. What fault did his eyes have?" Those who responded were many, yet none matched the master's intent. He answered on their behalf, "What then of a single mote in the eye?"

師大和八年甲寅歲十一月六日告眾曰：「法堂倒也，法堂倒也。」眾人不測，遂把物撐之。師拍手大笑曰：「汝不會我意。」師遂告寂，春秋八十四，僧夏六十五，敕諡弘道大師化城之塔。

## 祖堂集卷第四