[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) › [萬松老人評唱天童覺和尚頌古從容庵錄](https://indike.org/pramana/in.bauddha.taisho.2004) › 1.119 # 萬松老人評唱天童覺和尚頌古從容庵錄 1.119 萬松老人評唱天童覺和尚頌古從容庵錄 1.119 - **Language:** Classical Chinese ### [1.119](https://indike.org/pramana/in.bauddha.taisho.2004.1.119) 師云。洪州百丈山大智禪師每至陞座。常有一老人。聽法迦葉佛時曾住此山。錯對學人一轉語。至今墮野狐身。良由自己倚牆貼壁。送人墮坑落塹。見大智有抽釘拔楔手段。便舍已從他。請大智代一轉語。大智施無畏辯。輕輕撥轉道。不昧因果老人言下大悟。據實而論。不落因果是撥無斷見。不昧因果。是隨流得妙。稍解教乘者。舉著便見。要且雖脫毛衣。猶披鱗甲。不見道圓禪師。在南禪師會中。聞二僧舉此話。一僧曰。只如不昧因果。也未脫得野狐身。一僧應聲曰。便是不落因果。亦何曾墮野狐身耶。師悚然異其語。急上黃蘗積翠菴頭。過㵎忽大悟。見南公敘其事。未終涕交頤。南公令就侍者榻熱𥧌。忽起作偈曰。不落不昧。僧俗本無忌諱。丈夫氣宇如王。爭受囊藏被蓋。一條楖栗任縱橫。野狐跳入金毛隊。南公大笑。恁麼看來。當初見道今請和尚代一轉語。只樂道不落因果。免使初心墮在解穽。百丈至晚。上堂舉前因緣。黃蘗便問。古人錯答一轉語。墮五百生野狐身。轉轉不錯。合作甚麼。丈云。近前。與爾道。蘗近前與丈一掌。丈拍手笑云。將謂狐須赤。更有赤須狐仰山道。百丈得大機。黃蘗得大用。名不虛得。溈山舉問仰山。黃蘗常用此機。為復天生得。從人得。仰云。亦是稟受師承。亦是自性宗通。溈云。如是如是。看他百丈父子。游行無畏。如師子王。豈向野狐窠裏作活計。萬松已是尾骨彌露。更放天童弄爪牙。看。頌云。 > The Master said: Whenever Chan Master Dazhi of Mount Baizhang in Hongzhou ascended the seat, there was always an old man who listened to the Dharma. In the time of Kāśyapa Buddha, he had resided on this mountain; mistakenly answering a student with one turning word, he has to this day fallen into the body of a wild fox. This was truly because, leaning on walls and clinging to partitions himself, he sent others falling into pits and dropping into trenches. Seeing that Dazhi had the skill to pull out nails and extract pegs, he gave up himself to follow the other, asking Dazhi to give a turning word in his place. Dazhi displayed fearless eloquence and lightly turned it, saying: "He is not blind to cause and effect." The old man attained great awakening at these words. Speaking according to the truth, "not falling into cause and effect" is the nihilistic view of total denial; "not blind to cause and effect" is going along with the flow and attaining the subtle. Anyone with a slight understanding of the teachings sees it as soon as it is raised. Yet, even though he shed his coat of fur, he still wore scales and armor. Have you not heard that when Chan Master Daoyuan was in the assembly of Master Nan, he heard two monks raise this story? One monk said, "Even with 'not blind to cause and effect,' he still has not shed the body of a wild fox." One monk answered, "Even with 'not falling into cause and effect,' when did he ever fall into the body of a wild fox?" The master was startled and struck by their words. He hurriedly went up to Jicui Hermitage on Mount Huangbo; crossing a stream, he suddenly had a great awakening. He went to see Master Nan and recounted the event; before he finished, tears streamed down his cheeks. Master Nan told him to take a nap on the attendant's couch. Suddenly he got up and made a verse: "Neither falling nor blind: / For monks and laypeople originally there is no taboo. / A great man's spirit is like a king's; / How could he accept being trapped in a bag or covered by a quilt? / A single staff moves freely in all directions; / The wild fox leaps into the golden-maned pack." Master Nan laughed heartily. Looking at it this way, when he originally said, "Now I ask the Venerable to give a turning word in my place," he simply enjoyed saying "not falling into cause and effect" to prevent beginners from falling into the pit of conceptual understanding. In the evening, Baizhang went up to the hall and raised the previous circumstances. Huangbo then asked, "An ancient mistakenly answered with one turning word and fell into the body of a wild fox for five hundred lifetimes. If one turns and turns without error, what should one become?" Zhang said, "Come closer, and I will tell you." Huangbo came forward and gave Zhang a slap. Zhang clapped his hands and laughed, saying, "I thought the fox's beard was red, but here is a red-bearded fox!" Yangshan said, "Baizhang attained the great dynamic; Huangbo attained the great function." The reputation was not gained in vain. Guishan raised this and asked Yangshan, "Did Huangbo always use this dynamic, or was it innate, or acquired from someone else?" Yang said, "It was both received through his master's transmission and thoroughly penetrated from his self-nature." Gui said, "So it is, so it is." Look at them, the father and son of Baizhang, roaming fearlessly like lion kings. How could they make a living in a wild fox's den? Wansong has already exposed his tailbone; now I let Tiantong show his claws and teeth. Look! The verse says: > — English (machine translation) (machine translation) - [Previous: 1.118](https://indike.org/pramana/in.bauddha.taisho.2004.1.118) - [Next: 1.120](https://indike.org/pramana/in.bauddha.taisho.2004.1.120) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.2004.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2004~en-mt.1.119) — English, machine translation ## Linked texts (1) - [續傳燈錄](https://indike.org/pramana/in.bauddha.taisho.2077.16.22) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2004.1.119](https://indike.org/pramana/in.bauddha.taisho.2004.1.119) · Pramāṇa