[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [筠州洞山悟本禪師語錄](https://indike.org/pramana/in.bauddha.taisho.1986a) › 1.2 # 筠州洞山悟本禪師語錄 1.2 筠州洞山悟本禪師語錄 1.2 - **Language:** Classical Chinese ### [1.2](https://indike.org/pramana/in.bauddha.taisho.1986a.1.2) 東西道邈，二三親傳，傳也已漸，真間為偽。當偽之交出時，醇乎真者，獨洞祖乎。自厥初詰問無眼耳乎其師，至發跡南泉之供真，異聞無情說眼處，慎柏巖姓名之問，不間雲巖雍容，影蹈斷過水浪，呵止雲居受天供路，終設愚癡齋。明去來之數事，則實為希世之師表矣。其語言章句，散在諸家之篇集，間有集錄也非。元文間，玄契老禪勤集號洞山錄，以藏梓于白華林，可謂幹祖考之蠱哉。然京師之途路萬里，為難為乏道之拜請。而去歲庚辰之秋，江都吉祥禪寺之眾徒責予復校，亦不忘祖家也。尋請老衲語，乃告曰：「戲乎，洞祖乎！真矣、邃矣、充矣、無偏矣、克中矣！固亦江漢以濯，秋日以曬，唯可以道心見之，不可以人心見之。若至其不可窺之、不可量之、不可移之而無己獨立，則少林之下實一人而已，贊寧言之！」 > The Way between East and West is remote; it was personally transmitted through only two or three, and as the transmission gradually spread, the true became mingled with the false. At a time when falsehoods arose together, who but the Patriarch of Dongshan alone remained purely authentic? From his early days questioning his master about having no eyes or ears, to his rise at Nanquan's memorial feast; from strangely hearing the insentient expound \[the Dharma\] with the eye, to his careful inquiry into Boyan's name; from his uninterrupted ease at Yunyan, to stamping out the reflection while crossing the water; from reproving Yunju over the path of heavenly offerings, to ultimately holding the foolish feast—these several events showing his coming and going truly make him a teacher and model rare in the world. His words, phrases, and passages were scattered among the collections of various houses, and occasionally there were anthologies, yet they were defective. During the Genbun era, the veteran Chan master Genkei painstakingly compiled them under the title Recorded Sayings of Dongshan and had the blocks carved at Baihualin, which may well be called rectifying the affairs of the ancestral lineage. However, the road to the capital is ten thousand li, making it difficult to pay reverence and request it due to lack of means. In the autumn of the past year Gengchen, the assembly of disciples at Jixiang Chan Monastery in Jiangdu urged me to collate it again, likewise not forgetting our ancestral house. Soon after, they requested a statement from this old monk, so I told them: 'Ah, Patriarch Dong! How true, how profound, how complete, without bias, and hitting the mark! Truly washed in the Yangzi and Han and sun-dried in the autumn sun, he can be seen only with the mind of the Way, not with the human mind. If one comes to that which cannot be fathomed, cannot be measured, cannot be displaced, standing independent without self, then beneath Shaolin there is indeed only this one person, as Zanning said!' > — English (machine translation) (machine translation) - [Previous: 1.1](https://indike.org/pramana/in.bauddha.taisho.1986a.1.1) - [Next: 1.3](https://indike.org/pramana/in.bauddha.taisho.1986a.1.3) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1986a.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1986a~en-mt.1.2) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1986a.1.2](https://indike.org/pramana/in.bauddha.taisho.1986a.1.2) · Pramāṇa