[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) › 5.87 # 萬松老人評唱天童覺和尚頌古從容庵錄 5.87 萬松老人評唱天童覺和尚頌古從容庵錄 5.87 - **Language:** Classical Chinese ### [5.87](https://indike.org/pramana/in.bauddha.taisho.2004.5.87) 師云。龍牙蒲團禪板。翠微臨濟對眾教伊拈來。為甚用不出。百丈舉野狐話了。黃蘗問。古人錯答一轉語。墮野狐身五百生。轉轉不錯合做甚麼。丈云。近前來向汝道。蘗近前先與丈一掌。丈云。將謂狐須赤。更有赤須狐。此真當機作家。龍牙非不作家。未意成褫明目下。不欲當機雷奔電掃。一期峭峻。古詩一千里色中秋月。十萬軍聲半夜潮。謂之寒乞。無含蓄。僧問鏡清。學人未達其源。請師方便。清云。是甚麼源。僧云。其源。清云。若是其源。爭受方便。侍者問。適來是成褫伊。清云。無。者又云。是不成褫伊。清云。無。者云。和尚尊意如何。清云。一點水墨兩處成龍。成褫猶成就結裹也。恐成流布敗辱門風。洞山囑曹山曰。吾于雲巖先師處。親印寶鏡三昧。事窮的要。今付授汝。汝善護持。無令斷絕。向去若遇真法器。方可傳授。直須祕隱。不得形露。慮屬流布難接後人。僧問同安察。如何是無干戈。安云。虛空不挂劍。玉兔不被鱗。聞世傳。天河與海通。海濱年年八月。有浮槎往來。不失信。博望侯張騫。乃多齎糧食乘槎而去。怱怱不覺晝夜。奄至一處。見城郭居室。室中多織女。唯一丈夫。牽牛臨渚。不飲驚問。何人至此。騫問。此是何處。曰。君可往蜀問嚴君平。乃如其言。君平曰。某年月有客星。犯牛斗。因話錄。漢書載。張騫窮河源。言奉使之遠。實無天河之說。唯博物志說。有人齎糧乘槎。到天河。見飲牛丈夫。問君平。客星犯牛斗。即此人也。此頌龍牙當用時却放過。放過後別作主宰。僧問曹山。不萌之草。為甚能藏香象。山云。闍梨幸是作家。又問曹山作麼不萌草。無底籃。是龍牙不用之大用。故香象非驢騾蹴蹋。活蛇非死在句下。龍牙示眾云。參方人須透佛祖始得。新豐和尚道。佛祖言教。如生冤家。始有參學分。若透不得即被佛祖謾去。僧便問。佛祖還有謾人之心也無。牙云。爾道江湖還有礙人之意麼。又云。江湖雖無礙人之意。為時人透不得。江湖成礙人去。不得道江湖不礙人。龍牙透過祖意。如生冤家。所以道。明即明矣。要且無祖師西來意。江湖豈能礙人。俗諺云。自家不會浮。怨他河曲\[彔\*見\]。一老宿云。自家不會浮。怨他坑熱。 > The Master said: As for Longya's meditation cushion and meditation board, Cuiwei and Linji instructed him before the assembly to bring them; why could he not put them to use? When Baizhang raised the story of the wild fox, Huangbo asked, "The ancient mistook one turning phrase and fell into a wild fox's body for five hundred births; if phrase after phrase is not mistaken, what does it amount to?" Baizhang said, "Come closer, and I will tell you." Huangbo came close and first gave Baizhang a slap. Baizhang said, "I thought the fox's beard was red, but there is also a red-bearded fox!" This is a true adept on the spot. Longya was not un-adept, but "he did not intend to settle matters right before the eyes"; he did not wish to produce thunder and sweep with lightning on the spot, being precipitous for a time. An ancient poem: "A thousand li of moonlight in mid-autumn; / A hundred thousand troops' sound in the midnight tide." It is called beggar-like, lacking containment. A monk asked Jingqing, "The student has not reached the source; please provide an expedient, Master." Jingqing said, "What source is it?" The monk said, "That source." Jingqing said, "If it is that source, how could it receive an expedient?" An attendant asked, "Just now, was that settling him?" Jingqing said, "No." The attendant further asked, "Was it not settling him?" Jingqing said, "No." The attendant said, "What is the Venerable's revered intention?" Jingqing said, "A drop of ink forms dragons in two places." "Settling" is like accomplishing and wrapping up. He feared that becoming a public circulation would disgrace the family style. Dongshan instructed Caoshan, saying: "At the place of my late master Yunyan, I personally received the seal of the Treasure Mirror Samādhi, the essential core of things exhausted; now I bestow it on you. Guard and maintain it well; do not let it be cut off. In the future, only if you meet a true vessel of the Dharma may you transmit it. You must keep it secret and hidden; do not let it be revealed, out of concern that belonging to public circulation would make it difficult to guide later people." A monk asked Tong'an Cha, "What is 'without arms and weapons'?" Tong'an said, "Empty space does not hang a sword; the jade rabbit is not clad in scales." It is handed down in the world that the Heavenly River connects with the sea. Every year in the eighth month, by the seashore, there is a floating raft coming and going without failing its trust. Zhang Qian, the Marquis of Bowang, took ample provisions, boarded the raft, and departed. In haste, he was unaware of day or night, and suddenly arrived at a place where he saw city walls and residences. Inside the rooms were many weaving maidens; there was only one man leading an ox to the water's edge, not letting it drink, who asked in surprise, "What person has come here?" Zhang Qian asked, "What place is this?" He replied, "You may go to Shu and ask Yan Junping." He did as told. Junping said, "In such-and-such month of such-and-such year, a guest star trespassed upon the Ox and Dipper constellations." In the \*Yinhualu\*, the \*Book of Han\* records that Zhang Qian traced the source of the river, which speaks of the distance of his mission as an envoy; there is truly no mention of the Heavenly River. Only the \*Bowuzhi\* says that someone provisioned himself, rode a raft, reached the Heavenly River, saw the man watering his ox, and asked Junping, and that the guest star trespassing upon the Ox and Dipper was this person. This praises Longya letting it go when it was time to use it, and after letting it go, acting independently as master. A monk asked Caoshan, "Why can grass that does not sprout hide a fragrant elephant?" Caoshan said, "Fortunately, the Ācārya is an adept." He also asked Caoshan, "How is it grass that does not sprout?" A bottomless basket is Longya's great functioning of non-functioning. Therefore the fragrant elephant is not trampled by donkeys and mules, and the live snake does not die under the words. Longya instructed the assembly, saying: "Those who travel to study must penetrate the Buddhas and Patriarchs before they can attain it. Venerable Xinfeng said: 'The verbal teachings of the Buddhas and Patriarchs are like natural mortal enemies; only then do you have a share in study.' If you cannot penetrate them, you will be deceived by the Buddhas and Patriarchs." A monk then asked, "Do the Buddhas and Patriarchs still have the intention to deceive people or not?" Longya said, "Do you say that rivers and lakes still have the intention to obstruct people?" He further said, "Although rivers and lakes have no intention to obstruct people, because people of the times cannot cross them, rivers and lakes end up obstructing people. It cannot be said that rivers and lakes do not obstruct people." Longya penetrated the intention of the Patriarchs as natural mortal enemies; therefore it is said, "As for being clear, they were clear, but furthermore there is no intention of the ancestral teacher coming from the west." How could rivers and lakes obstruct people? A common proverb says: "Unable to swim oneself, one blames the river's winding bends." An old elder said, "Unable to swim oneself, one blames the pit for being hot." > — English (machine translation) (machine translation) - [Previous: 5.86](https://indike.org/pramana/in.bauddha.taisho.2004.5.86) - [Next: 5.88](https://indike.org/pramana/in.bauddha.taisho.2004.5.88) - [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.5.87) — English, machine translation ## Linked texts (1) - [宏智禪師廣錄](https://indike.org/pramana/in.bauddha.taisho.2001.2.166) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2004.5.87](https://indike.org/pramana/in.bauddha.taisho.2004.5.87) · Pramāṇa