[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) › 15.14 # 續傳燈錄 15.14 續傳燈錄 15.14 - **Language:** Classical Chinese ### [15.14](https://indike.org/pramana/in.bauddha.taisho.2077.15.14) 洪州百丈元肅禪師上堂。僧問。祖意西來誰家嫡嗣。師曰。面南觀北斗。僧云。黃龍密印親傳得。百丈今朝一派流。曰聽事不真喚鐘作甕。僧云。人天有賴。師曰。七穿八穴。問祖意西來願垂開示。師曰。泥牛吞巨浪。僧云。中下之機如何體究。師曰。木馬踐紅塵。僧云。恁麼則法輪再轉祖道重光。師曰。土上加泥。乃曰。文殊在諸人眼睫上放光。普賢在脚跟下走過。且道觀音大士在什麼處行履。夜聞風水響。日聽嶺猿啼。又謂眾曰。春去秋來始復終。花開花落幾時窮。唯餘林下探玄者。了得無常性自通。復曰。亘古邁今包天括地。豈去來之所易。何新舊之能遷。嶺梅發泄岸柳含煙。榮衰互換前後交參。諸禪者會麼。法爾非爾。不然而然。又曰。動則應用無窮。靜則虛明寥廓。動靜無二物我如如。出家人到這裏阿誰無分。雖然如是。苦瓠連根苦。甜瓜徹蔕甜。 > Chan Master Yuansu of Baizhang in Hongzhou ascended the hall. A monk asked, "The patriarchal intention came from the West—whose direct heir are you?" The Master said, "Facing south, observe the Northern Dipper." The monk said, "Having personally received the secret seal of Huanglong, Baizhang's stream flows on today." The Master said, "Hearing a matter inaccurately, you mistake a bell for a jar." The monk said, "Humans and devas have someone to rely on." The Master said, "Seven piercings and eight holes." The monk asked, "The patriarchal intention came from the West; we pray you offer instruction." The Master said, "A mud ox swallows the giant waves." The monk said, "How should those of medium or inferior capacity investigate this?" The Master said, "A wooden horse treads through the red dust." The monk said, "If so, then the Dharma wheel turns anew and the ancestral way shines again." The Master said, "Adding mud on top of dirt." He then said, "Mañjuśrī emits light from your eyelashes; Samantabhadra walks past beneath your heels. Tell me, where does the Great Being Avalokiteśvara walk? At night one hears the sound of wind and water; by day one listens to the gibbons crying on the ridges." He also said to the assembly: / "Spring departs, autumn comes, beginning and then ending; / flowers bloom, flowers fall, when will it ever cease? / Only the seekers of the mystery beneath the groves / understand impermanence and their natures naturally penetrate." / He further said, "Spanning antiquity and surpassing the present, encompassing heaven and embracing earth—how could coming and going alter it? How could the new and old shift it? Ridge plums burst forth; bank willows hold the mist. Flourishing and decay alternate; before and after interlace. Do you Chan practitioners understand? Phenomena are naturally so, yet not so; not so, yet so." He also said, "In movement, application and function are inexhaustible; in stillness, it is vacuous, luminous, vast and clear. Movement and stillness are not two; self and objects are thus. For home-leavers who have reached this point, who lacks a share? Even so, a bitter gourd is bitter to the very root; a sweet melon is sweet right down to the stem." > — English (machine translation) (machine translation) - [Previous: 15.13](https://indike.org/pramana/in.bauddha.taisho.2077.15.13) - [Next: 15.15](https://indike.org/pramana/in.bauddha.taisho.2077.15.15) - [Up: 15](https://indike.org/pramana/in.bauddha.taisho.2077.15) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2077~en-mt.15.14) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2077.15.14](https://indike.org/pramana/in.bauddha.taisho.2077.15.14) · Pramāṇa