[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) › [密菴和尚語錄](https://indike.org/pramana/in.bauddha.taisho.1999) › 1.118 # 密菴和尚語錄 1.118 密菴和尚語錄 1.118 - **Language:** Classical Chinese ### [1.118](https://indike.org/pramana/in.bauddha.taisho.1999.1.118) 僧問：「演第一義，提最上乘，會凡聖於飛來峯前，集人天於冷泉亭畔。把住則天回地轉，放行則海晏河清。當恁麼時，且道是誰家風月？」師云：「人人有分。」進云：「一片月生海，幾家人上樓。」師云：「一句合頭語，萬劫繫驢橛。」進云：「肅宗帝問忠國師：『如何是十身調御？』國師云：『檀越蹈毘盧頂上行。』意旨如何？」師云：「今古歷然。」進云：「普光明殿上，撥轉鐵牛機。」師云：「此心能有幾人知？」進云：「只如國師道：『檀越蹈毘盧頂上行。』還明得十身調御也無？」師云：「料掉沒交涉。」進云：「今日忽有問徑山：『如何是十身調御？』作麼生祗對？」師云：「垂手過膝。」進云：「大唐扶得真天子，曾蹈毘盧頂上行。」師云：「別是一壺春。」僧禮拜，師云：「只道得一半。」師乃云：「祖師心印，狀似鐵牛之機，去則印住，住則印破。不去不住，當頭坐斷，千眼頓開，明如杲日，寬若太虛。不可以智知，不可以識識，人人具足，物物圓成。拈一機則千機萬機頓赴；說一句則千句萬句流通。譬如善舞太阿，一不觸手，二不墮地，三不住空；又如獅子筋琴，撫之則群音頓絕。所以道：『大人具大見，大智得大用。』攪長河為酥酪，變大地作黃金，普令一切有情無情，不墮有為不住無為。富貴不能驕，貧賤不能困，各各安其分守其當，直得堯風蕩蕩帝道平平，野老謳歌漁樵鼓舞。且憑箇什麼道理便乃如是？天高群象正，海闊百川朝。」謝詞不錄。復舉：「波斯匿王問佛：『勝義諦中還有世俗諦否？若言其有，智不應一；若言其無，智不應二。一二之義，其義云何？』佛言：『大王於過去龍光佛所曾問此義。我今無說，王亦無聞，無說無聞是名一義二義。』」師云：「拓開天關蹈翻地軸，言言見諦句句朝宗。還他過量人能提過量事，於過量境界中作過量殊勝佛事。雖然，未免一處誵訛在。今日忽有問徑山：『勝義諦中還有世俗諦否？若言其有，智不應一；若言其無，智不應二。一二之義，其義云何？』只對道：『日月光天德，山河壯帝居，太平何以報？萬國盡歡呼。』久立眾慈，伏惟珍重。」靈隱佛照禪師白槌云：「諦觀法王法，法王法如是。」 > A monk asked: "Expounding the primary meaning, holding up the supreme vehicle, gathering ordinary beings and sages before Feilai Peak, assembling humans and devas beside the Cold Spring Pavilion. Holding fast, heaven turns and earth spins; letting go, the seas are peaceful and the rivers run clear. At just such a time, tell me, whose family's wind and moon is it?" The Master said: "Everyone has a share." The monk continued: "A sliver of the moon rises from the ocean; how many families go up to the tower?" The Master said: "One matching phrase is an ass-tethering stake for ten thousand kalpas." The monk continued: "Emperor Suzong asked National Teacher Zhong: 'What is the Tamer of the Ten Bodies?' The National Teacher said: 'The patron treads on top of Vairocana's head and walks.' What was the meaning?" The Master said: "Clear throughout past and present." The monk continued: "In the Hall of Universal Radiance, turning the mechanism of the iron ox." The Master said: "How many people can know this mind?" The monk continued: "As for the National Teacher saying: 'The patron treads on top of Vairocana's head and walks,' did he clarify the Tamer of the Ten Bodies or not?" The Master said: "It has utterly no connection." The monk continued: "If today someone suddenly asks Jingshan: 'What is the Tamer of the Ten Bodies?' how would you answer?" The Master said: "Hanging hands past the knees." The monk continued: "The Great Tang supported the true Son of Heaven, who once trod on top of Vairocana's head and walked." The Master said: "It is another pot of spring." The monk bowed. The Master said: "You have only stated half." The Master then said: "The ancestral masters' mind-seal is shaped like the mechanism of the iron ox: if it moves, the seal remains; if it remains, the seal is broken. Neither moving nor remaining, cutting off directly at the source, a thousand eyes suddenly open, bright as the blazing sun, vast as great space. It cannot be known through knowledge; it cannot be perceived through consciousness. Everyone is endowed with it; every single thing is completely perfected in it. Pick up one mechanism, and a thousand mechanisms, ten thousand mechanisms immediately respond; speak one phrase, and a thousand phrases, ten thousand phrases flow through. For example, like someone skilled in fencing with the Tai'e sword: first, it does not touch the hand; second, it does not fall to the ground; third, it does not remain in space. Or like a lute of lion's sinew: when it is plucked, all other sounds cease at once. Therefore it is said: 'A great person possesses great view; great wisdom attains great functioning.' Churning the long river into clarified butter, transforming the great earth into yellow gold, universally causing all sentient and insentient beings not to fall into the conditioned and not to abide in the unconditioned. Wealth and rank cannot make them arrogant; poverty and lowliness cannot hem them in. Each rests in their proper share and keeps to what is fitting, directly bringing about the vast wind of Yao and the smooth path of the Emperor, with old folks of the wilderness singing songs and fishermen and woodcutters rejoicing. And relying on what principle is it thus? The sky is high, the heavenly bodies are aligned; the ocean is wide, a hundred rivers flow to it." (Words of gratitude are not recorded.) He again cited: "King Pasenadi asked the Buddha: 'Within the ultimate truth, is there still the conventional truth? If you say there is, wisdom should not be one; if you say there is not, wisdom should not be two. What is the meaning of being one or two?' The Buddha said: 'Great King, in the past, in the presence of Dragon Radiance Buddha, you once asked this meaning. I now have no speech, and the King also has no hearing. Neither speech nor hearing is called the meaning of one and the meaning of two.'" The Master said: "Opening wide the heavenly gate and overturning the earthly axle, every word perceives the truth, every phrase pays homage to the origin. Leave it to an extraordinary person to be able to uphold extraordinary matters, performing extraordinary and wonderful buddha-deeds within an extraordinary realm. Even so, it cannot avoid having an error in one place. If today someone suddenly asks Jingshan: 'Within the ultimate truth, is there still the conventional truth? If you say there is, wisdom should not be one; if you say there is not, wisdom should not be two. What is the meaning of being one or two?' I would simply answer: 'The sun and moon illuminate heavenly virtue; mountains and rivers fortify the imperial dwelling. How to repay this era of great peace? Ten thousand nations all shout with joy.' Having stood for a long time, compassionate assembly, please take care." Chan Master Fozhao of Lingyin struck the gavel and said: "Clearly contemplate the Dharma of the Dharma King; the Dharma of the Dharma King is like this." > — English (machine translation) (machine translation) - [Previous: 1.117](https://indike.org/pramana/in.bauddha.taisho.1999.1.117) - [Next: 1.119](https://indike.org/pramana/in.bauddha.taisho.1999.1.119) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1999.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1999~en-mt.1.118) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1999.1.118](https://indike.org/pramana/in.bauddha.taisho.1999.1.118) · Pramāṇa