[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) › 5.85 # 萬松老人評唱天童覺和尚頌古從容庵錄 5.85 萬松老人評唱天童覺和尚頌古從容庵錄 5.85 - **Language:** Classical Chinese ### [5.85](https://indike.org/pramana/in.bauddha.taisho.2004.5.85) 師云。湖南龍牙山居遯禪師。初參翠微臨濟。後參德山洞山。一日問洞山。如何是祖師西來意。山云。待洞水逆流則向爾道。師於此悟入。佛果道。龍牙當時取禪板時。豈不知是打他。住院後。僧問。和尚見二尊宿。是肯他不肯他。牙云。肯即肯他。要且無祖師意。佛果道。山僧即不然。肯即未肯。要且無祖師西來意。佛日杲禪師頌。子卿不下單于拜。始末恒遵漢帝儀。雪後始知松柏操。事難方見丈夫兒。雪竇一向抑之。真如喆云。翠微臨濟可謂本分宗師。龍牙一等是撥草瞻風。與他後人為龜為鑑。舉住後僧問處。乃云。龍牙瞻前顧後。應病與藥。大溈則不然。待問當初二尊宿明不明。劈脊便棒。非唯扶豎翠微臨濟。亦乃不辜他來問。萬松道。真如正是濟下鉆鎚。不能放過。要見龍牙肘後神符。須是當派天童眼目。頌云。 > The Master said: Chan Master Judun of Mount Longya in Hunan first studied under Cuiwei and Linji, and later under Deshan and Dongshan. One day he asked Dongshan, "What is the intention of the ancestral teacher coming from the west?" Dongshan said, "Wait until the Dong River flows backwards, and then I will tell you." At this, the Master was awakened. Foguo said: "At that time when Longya took the meditation board, how could he not have known that \[Cuiwei\] was going to strike him? After he resided in a temple, a monk asked, 'When the Venerable saw the two venerable elders, did you approve of them or not approve of them?' Longya said, 'As for approving, I do approve of them, but furthermore there is no intention of the ancestral teacher.'" Foguo said: "This mountain monk would not do so. As for approving, I have not yet approved, and furthermore there is no intention of the ancestral teacher coming from the west." Chan Master Fori Gao's verse says: / "Ziqing did not bow down to the Chanyu; / From beginning to end he constantly complied with the etiquette of the Han Emperor. / Only after the snow is the integrity of the pine and cypress known; / Only in difficult circumstances is a true hero seen." / Xuedou consistently disparaged him. Zhenru Zhe said: "Cuiwei and Linji may be called masters of the fundamental share; Longya equally parts the grass to gaze upon the wind, serving for later people as a tortoise and a mirror." Citing the monk's question after \[Longya\] took up residence, he then said: "Longya looked ahead and behind, dispensing medicine according to the illness. Dagui would not do so. Waiting until asked whether the two venerable elders were clear or not in the beginning, he would strike right across the back with a stick, not only upholding Cuiwei and Linji, but also not disappointing the questioner." Wansong says: Zhenru is precisely a hammer under the Linji lineage, unable to let anything pass. If you want to see Longya's talisman behind the elbow, you must have the eyes of Tiantong of the same lineage. The verse says: > — English (machine translation) (machine translation) - [Previous: 5.84](https://indike.org/pramana/in.bauddha.taisho.2004.5.84) - [Next: 5.86](https://indike.org/pramana/in.bauddha.taisho.2004.5.86) - [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.5.85) — English, machine translation ## Linked texts (1) - [佛果圜悟禪師碧巖錄](https://indike.org/pramana/in.bauddha.taisho.2003.2.46) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2004.5.85](https://indike.org/pramana/in.bauddha.taisho.2004.5.85) · Pramāṇa