[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) › 5.25 # 萬松老人評唱天童覺和尚頌古從容庵錄 5.25 萬松老人評唱天童覺和尚頌古從容庵錄 5.25 - **Language:** Classical Chinese ### [5.25](https://indike.org/pramana/in.bauddha.taisho.2004.5.25) 師云。襄州清溪山主洪進禪師。為地藏琛和尚第一座。時有二僧俱禮地藏。藏曰。俱錯。二僧並無語。下請益脩山主。主曰。汝自巍巍堂堂却禮拜他人。豈不是錯。進聞之不肯曰。汝自迷暗焉可為人。脩憤然上堂頭請益。藏指廊下曰。典座入庫下去也。脩乃省過。進一日問脩曰。明知生不生性。為甚麼。為生之所留。菴提遮女。婆羅門種。舍衛城西二十餘里長提村婆私膩長者女也。因家作大會。命佛及僧。提遮故得振其嘉聲焉。文殊大士問頗有明知生不生相（前作性）為生所留者否。女曰。有之。雖自明見。其力未充。而為生所留者是也。脩山主答筍畢竟成竹去。而今作篾使得麼。篾竹皮束物竹索也。筍嫰無力。蒼竹有力。筍力未充。不堪作蔑。覺範觀音贊。憫我心明力不迨。時時種子發現行。如人因酒而發狂。戒飲輒復逢嘉醞。此亦言其力未充也。慚愧古人熟爛教乘。出辭吐氣。與脩多羅合。進山主要拈轉話頭。方復不許道。汝向後自悟去在。脩曰。某甲見處只如此。上座意旨如何。脩公先向四平八滿處坐定。進公遣起必然別有一條活路。遂指道。這箇是監院房。那箇是典座房。且道。明得生不生性。明不得生不生性。且道。為生所留。不為生所留。脩便禮拜。他參活句不參死句。此與典座入庫下去也。更無兩樣。諸方皆言法眼下一味平實。體中玄。請看前話。天童見此話出格奇特。所以盡情徹底頌出。頌云。 > The Master said: Chan Master Hongjin, mountain master of Qingxi in Xiangzhou, served as the first seat under Venerable Dizang Chen. At that time, two monks came together to pay homage to Dizang. Dizang said, "Both are mistaken." Both monks were speechless. They went down to ask Mountain Master Xiu for clarification. The Master said, "Dignified and imposing in your own right, yet you pay homage to someone else—how is that not a mistake?" Jin heard this and disagreed, saying, "You are deluded and dark yourself; how can you guide others?" Xiu indignantly went up to the abbot's quarters to ask for instruction. Dizang pointed beneath the corridor and said, "The cook has gone down into the storehouse." Xiu thereupon realized his fault. One day, Jin asked Xiu, "If one clearly knows that arising is the nature of non-arising, why is one retained by arising?" The woman Āndīkā was of brahmin lineage, the daughter of the elder Vāsiṭṭha in the village of Dīrghā, more than twenty li west of the city of Śrāvastī. Because her family held a great gathering, inviting the Buddha and the monastic assembly, Dīkā became famous. The Great Being Mañjuśrī asked, "Are there any who, clearly knowing the characteristic (previously 'nature') of arising to be non-arising, are nonetheless retained by arising?" The woman said, "There are. Although they see clearly for themselves, their strength is not yet sufficient, and those who are retained by arising are such." Mountain Master Xiu replied, "A bamboo shoot ultimately becomes a bamboo; can it be used as bamboo strips right now?" Bamboo strips are strips of bamboo skin used to bind objects, bamboo ropes. A shoot is tender and powerless; mature bamboo has strength. The shoot's strength is not yet sufficient, so it cannot be used as strips. Juefan's Praise of Avalokiteśvara says: "Pitying my mind, clear yet with strength falling short; / from time to time seeds manifest in actual activity. / Like someone who goes mad from wine, / having abstained from drinking, then meeting fine vintage again." This also speaks of one's strength not yet being sufficient. How admirable that the ancients were so thoroughly versed in the doctrinal teachings; their speech and expressions accorded with the sūtras. Mountain Master Jin wanted to turn the words around, so he again refused to accept it, saying, "In the future, you will awaken to this on your own." Xiu said, "My view is only this; what is the Senior Elder's meaning?" Master Xiu had first sat firmly where all four sides were level and all eight directions filled; for Master Jin to dislodge him, there necessarily had to be another living road. Thereupon he pointed and said, "This is the director's room; that is the cook's room." Tell me: did he clarify that arising is the nature of non-arising, or did he fail to clarify that arising is the nature of non-arising? Tell me: was he retained by arising, or was he not retained by arising? Xiu thereupon bowed. He investigated the living phrase, not the dead phrase. This is not a bit different from "The cook has gone down into the storehouse." The various regions all say that beneath Fayan, it is entirely plain and solid, with mystery within the substance. Please look at the previous case. Tiantong saw that this case was extraordinary and out of the ordinary, so he gave full expression to it from the bottom of his heart in verse. The verse says: > — English (machine translation) (machine translation) - [Previous: 5.24](https://indike.org/pramana/in.bauddha.taisho.2004.5.24) - [Next: 5.26](https://indike.org/pramana/in.bauddha.taisho.2004.5.26) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.2004.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2004~en-mt.5.25) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2004.5.25](https://indike.org/pramana/in.bauddha.taisho.2004.5.25) · Pramāṇa