[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) › [續傳燈錄](https://indike.org/pramana/in.bauddha.taisho.2077) › 1.8 # 續傳燈錄 1.8 續傳燈錄 1.8 - **Language:** Classical Chinese ### [1.8](https://indike.org/pramana/in.bauddha.taisho.2077.1.8) 潭州神鼎洪諲禪師襄水扈氏子。自遊方一衲以度寒暑。嘗與數耆宿至襄沔間。一僧舉論宗乘頗敏捷。會野飯山店中供辦。而僧論說不已。師曰。三界惟心萬法惟識。惟識惟心眼聲耳色。是甚麼人語。僧曰。法眼語。師曰。其義如何。曰惟心故根境不相到。惟識故聲色縱然。師曰。舌味是根境否。曰是。師以箸莢菜置口中含胡而語曰何謂相入耶。坐者駭然僧不能答。師曰。途路之樂終未到家。見解入微不名見道。參須實參。悟須實悟。閻羅大王不怕多語。僧拱而退。後反長沙隱于衡嶽三生藏。有湘陰豪貴來遊福嚴。即師之室見其氣貌閑靜一鉢挂壁餘無長物。傾愛之遂拜跪請曰。神鼎乃我家植福之地久乏宗匠。願師俱往何如。師笑而諾之。即以己馬負師。至十年始成叢席。一朽床為說法座。其甘枯淡無比。又以德臘俱高諸方尊之。如古趙州。僧問。諸法未聞時如何。師曰。風蕭蕭雨颯颯。曰聞後如何。師曰。領話好。問魚鼓未鳴時如何。師曰。看天看地。曰鳴後如何。師曰。捧鉢上堂。問古㵎寒泉時如何。師曰。不是衲僧行履處。曰如何是衲僧行履處。師曰。不見有古㵎寒泉。問兩手獻尊堂時如何。師曰。是甚麼。問學人到寶山空手回時如何。師曰。臘月三十日。問如何是和尚家風。師曰。饑不擇食。問如何是和尚為人句。師曰。拈柴擇菜。曰莫秖這便是也無。師曰。更須子細。問撥塵見佛時如何。師曰。佛亦是塵。問如何是道人活計。師曰。山僧自小不曾入學堂。官人指木魚問。這箇是甚麼。師曰。驚回多少瞌睡人。官曰。洎不到此間。師曰。無心打無心。問如何是清淨法身。師曰。灰頭土面。曰為甚麼如此。師曰。爭怪得山僧。曰未審法身向上還有事也無。師曰有。曰如何是向上事。師曰。毘盧頂上金冠子。問菩提本無樹何處得子來。師曰。喚作無得麼。問持地菩薩修路等佛和尚修橋等何人。師曰。近後。問和尚未見先德時如何。師曰。東行西行。曰見後如何。師曰。橫擔拄杖。上堂舉洞山曰。貪嗔癡太無知。賴我今朝識得伊。行便打坐便槌。分付心王子細推。無量劫來不解脫。問汝三人知不知。師曰。古人與麼道。神鼎則不然。貪嗔癡實無知。十二時中任從伊。行即往坐即隨。分付心王擬何為。無量劫來元解脫。何須更問知不知。 > Chan Master Hongyin of Shending in Tanzhou was a son of the Hu family of Xiangshui. Ever since his itinerant pilgrimage, he used a single patch-robed garment to pass both cold and heat. Once he arrived in the Xiang-Mian region with several senior monks. One monk brought up and discussed the ancestral school with great eloquence. It happened that a rustic meal was prepared at a mountain inn, but that monk continued talking without cease. The Master said, "'The three realms are mind-only; the ten thousand dharmas are consciousness-only. Consciousness-only, mind-only: eye is sound, ear is color.' Whose words are these?" The monk said, "Fayan's words." The Master said, "What is their meaning?" The monk said, "Because of mind-only, sense-faculties and sense-objects do not reach one another; because of consciousness-only, sound and color run free." The Master said, "Are tongue and taste sense-faculty and sense-object?" The monk said, "They are." The Master took up vegetables with his chopsticks, put them in his mouth, and mumbling indistinctly, said, "Why do you say they enter into each other?" Those seated were astonished, and the monk could not answer. The Master said, "The joy of the road is never reaching home. A subtle conceptual understanding is not called seeing the Way. In investigation, one must truly investigate; in awakening, one must truly awaken. King Yama does not fear many words." The monk bowed with hands clasped and withdrew. Later, the Master returned to Changsha and lived in seclusion in the Sansheng Treasury on Mount Heng. An eminent noble from Xiangyin came to visit Fuyan Monastery; he went to the Master's room and saw his calm, peaceful bearing, a single bowl hanging on the wall and no other belongings. Deeply moved and admiring him, he prostrated himself, knelt, and invited him, saying, "Shending is a place where my family cultivates merit, but it has long lacked a master of the lineage. Would you be willing to go there with me?" The Master smiled and agreed. \[The nobleman\] then carried the Master on his own horse. It took ten years before it became a flourishing monastery. A single rotting couch was his seat for expounding the Dharma. His contentment with austere simplicity was peerless. Moreover, as both his virtue and ordination age were high, all quarters revered him like the ancient Zhaozhou. A monk asked, "What about before the various teachings were heard?" The Master said, "Wind soughs, rain patters." The monk asked, "What about after hearing them?" The Master said, "Better to comprehend the speech." A monk asked, "What about before the fish drum is struck?" The Master said, "Look at the sky, look at the earth." The monk asked, "What about after it is struck?" The Master said, "Holding the bowl, ascend the hall." A monk asked, "What about the cold spring in the ancient ravine?" The Master said, "It is not a place for patch-robed monks to tread." The monk asked, "What is the place for patch-robed monks to tread?" The Master said, "Not seeing that there is any cold spring in the ancient ravine." A monk asked, "What about offering \[it\] with both hands to the venerable hall?" The Master said, "What is it?" A monk asked, "What about when a student reaches the treasure mountain and returns empty-handed?" The Master said, "The thirtieth day of the twelfth month." A monk asked, "What is the Upādhyāya's house style?" The Master said, "When hungry, one does not choose food." A monk asked, "What are the Upādhyāya's phrases for guiding people?" The Master said, "Gathering firewood, picking vegetables." The monk said, "Could it be just this?" The Master said, "You must still be careful." A monk asked, "What about brushing away the dust and seeing the Buddha?" The Master said, "Buddha is also dust." A monk asked, "What is a person of the Way's livelihood?" The Master said, "This mountain monk has never entered a schoolroom since childhood." An official pointed to the wooden fish and asked, "What is this?" The Master said, "How many drowsy people it startles awake!" The official said, "I almost did not reach here." The Master said, "No-mind strikes no-mind." A monk asked, "What is the pure Dharma body?" The Master said, "Ash on the head, dirt on the face." The monk asked, "Why is it like this?" The Master said, "How could you blame this mountain monk?" The monk asked, "I wonder, is there still an affair beyond the Dharma body?" The Master said, "There is." The monk asked, "What is the affair beyond?" The Master said, "The golden crown atop Vairocana's head." A monk asked, "Bodhi originally has no tree; from where does the fruit/seed come?" The Master said, "Can you call it non-existent?" A monk asked, "Earth-Holding Bodhisattva repaired roads to wait for the Buddha; whom is the Upādhyāya waiting for by repairing bridges?" The Master said, "Step back." A monk asked, "What about before the Upādhyāya saw the former virtuous master?" The Master said, "Walking east, walking west." The monk asked, "What about after seeing him?" The Master said, "Carrying the staff horizontally across the shoulders." Ascending the hall, the Master cited Dongshan: "Greed, anger, and ignorance are too mindless; / fortunate that today I have recognized them. / Walking, I strike them; sitting, I pound them; / I entrust them to the mind-king to scrutinize closely. / Through immeasurable kalpas, there has been no liberation; / I ask you three, do you know or not?" The Master said, "The ancient spoke like that; Shending does not. / Greed, anger, and ignorance are truly mindless; / throughout the twelve periods, leave them to their own accord. / Walking, they go along; sitting, they follow; / entrusting them to the mind-king, what does one intend to do? / Through immeasurable kalpas, there has originally been liberation; / why must one further ask whether they know or not?" > — English (machine translation) (machine translation) - [Previous: 1.7](https://indike.org/pramana/in.bauddha.taisho.2077.1.7) - [Next: 1.9](https://indike.org/pramana/in.bauddha.taisho.2077.1.9) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.2077.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2077~en-mt.1.8) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2077.1.8](https://indike.org/pramana/in.bauddha.taisho.2077.1.8) · Pramāṇa