[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) › 10.34 # 續傳燈錄 10.34 續傳燈錄 10.34 - **Language:** Classical Chinese ### [10.34](https://indike.org/pramana/in.bauddha.taisho.2077.10.34) 簽判劉經臣居士字興朝。少有逸才登仕版。於佛法未之信。年三十二會東林照覺總禪師與語啟迪之乃敬服。因醉心祖道。既而抵京師謁慧林冲禪師。於僧問雪竇如何是諸佛本源。答曰千峯寒色。語下有省。歲餘官雒幕。就參韶山杲禪師。將去任辭韶山。山囑曰。公如此用心何愁不悟。爾後或有非常境界無量歡喜。宜急收拾。若收拾得去便成法器。若收拾不得則有不寧之疾成失心之患矣。未幾復至京師趨智海依正覺逸禪師請問因緣。海曰。古人道。平常心是道。爾十二時中放光動地不自覺知。向外馳求轉疎轉遠。公益疑不解。一夕入室。海舉傳燈所載。香至國王問波羅提尊者。何者是佛。尊者曰。見性是佛之語問之。公不能對疑甚。遂歸就寢。熟睡至五鼓。覺來方追念間。見種種異相表裏通徹。六根震動天地回旋。如雲開月現喜不自勝。忽憶韶山臨別所囑之言。姑抑之。逗明。趨智海悉以所得告。海為證據且曰。更須用得始得。公曰。莫要踐履否。海厲聲曰。這箇是甚麼事却說踐履。公默契。乃作發明心地頌八首。及著明道諭儒篇以警世。詞曰。明道在乎見性。余之所悟者見性而已。孟子曰。口之於味也。目之於色也。耳之於聲也。鼻之於臭也。四肢之於安佚也性也。楊子曰。視聽言貌思性所有也。有見於此則能明乎道矣。當知道不遠人。人之於道猶魚之於水。未甞須臾離也。唯其迷己逐物。故終身由之而不知。佛曰大覺。儒曰先覺。蓋覺此耳。昔人有言曰。今古應無墜。分明在目前。又曰。大道秖在目前。要且目前難覩。欲識大道真體。不離聲色言語。又曰。夜夜抱佛眠。朝朝還共起。起倒鎮相隨。語默同居止。欲識佛去處。秖這語聲是。此佛者之語道為最親者。立則見其參於前也。在輿則見其倚於衡也。瞻之在前也。忽焉在後也。取之左右逢其源也。此儒者之語道最邇者。奈何此道唯可心傳。不立文字故。世尊拈花而妙心傳於迦葉。達磨面壁而宗旨付於神光。六葉既敷千花競秀。分宗列派各有門庭。故或瞬目揚眉擎拳舉指。或行棒行喝豎拂拈槌。或持叉張弓輥毬舞笏。或拽石搬土打鼓吹毛。或一默一言一吁一笑。乃至種種方便皆是親切為人。然秖為太親故人多罔措。瞥然見者不隔絲毫。其或沈吟迢迢萬里。欲明道者宜無忽焉。祖祖相傳至今不絕。真得吾儒所謂忿而不發開而弗違者矣。余之有得實在此門。反思吾儒自有其道。良哉孔子之言。默而識之一以貫之。故目擊而道存指掌而意諭。凡若此者皆合宗門之妙旨。得教外之真機。然而孔子之道傳之子思。子思傳之孟子。孟子既沒不得其傳。而所以傳於世者特文字耳。故余之學必求自得而後已。幸余一夕開悟。凡目之所見耳之所聞心之所思口之所談手足之所運動無非妙者。得之既久日益見前。每以與人人不能受。然後知其妙道果不可以文字傳也。嗚呼是道也。有其人則傳。無其人則絕。余既得之矣。誰其自知乎。終余之身而有其人邪無其人邪。所不可得而知也。故為記頌歌語以流播其事。而又著此篇以諭吾徒云。 > The signatory-official Liu Jingchen, an upāsaka whose courtesy name was Xingchao, possessed extraordinary talent from his youth and entered the official registry. He did not yet believe in the Buddha Dharma. At the age of thirty-two, he met Chan Master Zhaojue Zong of Donglin, who spoke with him and enlightened him, whereupon he submitted in reverent respect. Because of this, he devoted his heart to the ancestral Way. Sometime later, he arrived at the capital and had an audience with Chan Master Chong of Huilin. Upon hearing a monk ask Xuedou, "What is the source of all Buddhas?" and \[Xuedou's\] reply, "The cold color of a thousand peaks," he had an awakening under those words. Over a year later, he was serving on the staff at Luo and took the opportunity to participate \[in study\] under Chan Master Gao of Shaoshan. When he was about to leave his post, he took his leave of Shaoshan. \[Shao\]shan enjoined him, saying: "With you applying your mind like this, why worry about not awakening? Hereafter, you may encounter an extraordinary realm with boundless joy. You should promptly gather it in. If you can gather it in, you will become a vessel of the Dharma. If you cannot gather it in, then an ailment of unease will arise, leading to the trouble of losing your mind." Before long, he again went to the capital, hastened to Zhihai, and took refuge with Chan Master Zhenjue Yi to inquire into the nidānas. Hai said: "The ancients said: 'The ordinary mind is the Way.' Throughout the twelve periods of the day, you emit light and shake the earth without being aware of it yourself. Running outside to seek it only makes you ever more estranged and ever more distant." The gentleman's doubt deepened, and he did not understand. One evening he entered the \[abbot's\] room. Hai brought up the account in the Transmission of the Lamp where the King of the Country of Gandhadhāra asked the Venerable Puṇyatāra, "What is Buddha?" and the Venerable said, "Seeing one's nature is Buddha," and questioned him with it. The gentleman could not answer, and his doubt was extreme. Thereupon he returned and went to sleep. He slept soundly until the fifth watch. Upon awakening, just as he was recalling it, he saw various extraordinary marks, completely penetrated through inside and out. The six sense faculties trembled, and heaven and earth whirled around. Like the clouds parting and the moon appearing, his joy was boundless. Suddenly he remembered Shaoshan's words of injunction at their parting, so he tentatively suppressed it. As dawn broke, he hastened to Zhihai and reported all that he had attained. Hai verified it for him and said: "You must still be able to function with it before you have it." The gentleman said: "Does it not require personal praxis?" Hai shouted in a stern voice: "What kind of matter is this, that you turn around and talk about personal praxis?" The gentleman had a silent accord. Thereupon he composed eight verses on "Illuminating the Mind Ground" and wrote the essay "Illuminating the Way to Instruct the Ruists" to admonish the world. The text read: "Illuminating the Way lies in seeing one's nature. What I have awakened to is seeing the nature and nothing more. Mencius said: 'The mouth's relation to flavors, the eye's relation to colors, the ear's relation to sounds, the nose's relation to odors, and the four limbs' relation to ease and rest—these are nature.' Yangzi said: 'Seeing, hearing, speaking, appearance, and thought are what belongs to the nature.' If one has insight into this, then one can be clear about the Way. One should know that the Way is not far from human beings. Human beings in relation to the Way are like fish in relation to water: never separated from it for an instant. It is only because they are deluded about themselves and pursue external things that throughout their lives they walk along it without knowing it. The Buddha is called the Greatly Awakened; the Ruists speak of those who awaken first. They are simply awakening to this. An ancient once had a saying: 'Through past and present it should never fall away; clearly it is right before one's eyes.' And another says: 'The Great Way is only right before one's eyes; yet it is difficult to perceive before one's eyes. If you wish to know the true substance of the Great Way, it is not apart from sights, sounds, and speech.' And another says: 'Night after night sleeping embraced with the Buddha, morning after morning rising again together with him. Rising and lying down constantly following one another, speaking and staying silent residing together. If you wish to know where the Buddha goes, it is just this sound of speaking.' This is what the Buddhists say of the Way in the most intimate terms. 'When standing, see it arrayed before you; when in a carriage, see it leaning on the crossbar.' 'Look up to it in front; suddenly it is behind.' 'Drawing from it left and right, meeting its source.' This is what the Ruists say of the Way in the closest terms. Alas, this Way can only be transmitted from mind to mind and does not establish written words. Therefore the Bhagavat twirled a flower and the wondrous mind was transmitted to Kāśyapa; Bodhidharma gazed at the wall and the lineage tenets were entrusted to Shenguang. Once the six leaves unfolded, a thousand flowers vied in beauty. Schools were divided and lineages arranged, each having its own gate and courtyard. Therefore, some wink an eye or raise an eyebrow, raise a fist or lift a finger; some administer blows or shouts, hold up the whisk or take up the mallet; some hold a trident, draw a bow, roll a ball, or wave a tablet; some drag stones, carry earth, beat the drum, or blow on a hair; some are silent, some speak, some sigh, some laugh. Even all kinds of expedient means are all intimately for the sake of people. Yet precisely because it is too intimate, most people are at a loss. Those who perceive it in an instant are not separated from it by a hairsbreadth. If one hesitates, one is separated by ten thousand li. Those who wish to illuminate the Way should not neglect this. Handed down from patriarch to patriarch without interruption to this day, it truly attains what our Ruists call: 'Not opening up until there is indignation, not developing until there is struggle.' My own attainment is truly in this gate. Reflecting upon it, our Ruists naturally have their own Way. How fine were Confucius's words: 'Silently remembering it; binding it together with one \[thread\].' Therefore, 'The Way is present at a single glance; the meaning is made clear as if pointing to one's palm.' All such instances accord with the wondrous tenets of the ancestral school and attain the true mechanism outside the teachings. However, Confucius's Way was transmitted to Zisi, and Zisi transmitted it to Mencius. Once Mencius died, the transmission was lost, and what has been transmitted to the world is merely written words. Therefore, my learning had to seek self-attainment before it could rest. Fortunately, one evening I had an awakening: all that the eye sees, all that the ear hears, all that the mind thinks, all that the mouth discusses, all the movements of the hands and feet are nothing other than the wondrous. Having attained it for a long time, it becomes increasingly manifest before me day by day. Whenever I try to offer it to others, they cannot receive it. Only then did I know that this wondrous Way truly cannot be transmitted through written words. Alas! As for this Way, when there is the right person, it is transmitted; when there is not the right person, it is cut off. Now that I have attained it, who knows it for himself? Throughout the rest of my life, will there be such a person, or will there not be such a person? That cannot be known. Therefore, I compose records, verses, and songs to spread these events, and furthermore write this piece to instruct my followers." > — English (machine translation) (machine translation) - [Previous: 10.33](https://indike.org/pramana/in.bauddha.taisho.2077.10.33) - [Next: 10.35](https://indike.org/pramana/in.bauddha.taisho.2077.10.35) - [Up: 10](https://indike.org/pramana/in.bauddha.taisho.2077.10) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2077~en-mt.10.34) — English, machine translation ## Linked texts (1) - [虛堂和尚語錄](https://indike.org/pramana/in.bauddha.taisho.2000.1.136) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2077.10.34](https://indike.org/pramana/in.bauddha.taisho.2077.10.34) · Pramāṇa