[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) › 17.7 # 續傳燈錄 17.7 續傳燈錄 17.7 - **Language:** Classical Chinese ### [17.7](https://indike.org/pramana/in.bauddha.taisho.2077.17.7) 真州長蘆真歇清了禪師。左綿雍氏子。襁褓。入寺見佛。喜動眉睫。咸異之。年十八試法華得度。往成都大慈習經論領大意。出蜀至沔漢扣丹霞之室。問如何是空劫已前自己。師擬對。霞曰爾鬧在且去。一日登鉢盂峯豁然契悟。徑歸侍立。霞掌曰。將謂爾知有。師欣然拜之。翌日霞上堂曰。日照孤峯翠。月臨溪水寒。祖師玄妙訣。莫向寸心安。便下座。師直前曰。今日陞座更瞞某不得也。霞曰。爾試舉我今日陞座看。師良久。霞曰。將謂爾瞥地。師便出。後遊五臺之京師浮汴。直抵長蘆謁祖照一語契投。命為侍者踰年分座。未幾稱疾退閑。命師繼席學者如歸。建炎末遊四明。主補陀台之天封閩之雪峯。詔住育王。徙溫州龍翔杭州徑山慈寧。皇太后命開山臯寧崇先。上堂。我於先師一掌下伎倆俱盡。覓箇開口處不可得。如今還有恁麼快活不徹底漢麼。若無銜鐵負鞍各自著便。上堂。久默斯要不務速說。釋迦老子待要欵曲賣弄。爭奈未出母胎已被人覻破。且道覻破箇甚麼。瞞雪峯不得。上堂。上孤峯頂過獨木橋。驀直恁麼行。猶是時人脚高脚低處。若見得徹不出戶身遍十方。未入門常在屋裏。其或未然。趁涼搬取一轉柴。上堂。道得第一句不被拄杖子瞞。識得拄杖子。猶是途路中事。作麼生是到地頭一句。上堂。處處覓不得。秖有一處不覓自得。且道是那一處。良久曰。賊身已露。上堂。口邊白醭去。始得入門通身紅爛去。方知有門裏事。更須知有不出門底。乃曰。喚甚麼作門。僧問。三世諸佛向火焰裏轉大法輪。還端的也無。師大笑曰。我却疑著。曰和尚為甚麼却疑著。師曰。野花香滿路。幽鳥不知春。問不落風彩還許轉身也無。師曰。石人行處不同功。曰向上事作麼生。師曰。妙在一漚前。豈容千聖眼。僧禮拜。師曰。秖恐不恁麼。師一日入厨看煮麫次。忽桶底脫。眾皆失聲曰。可惜許。師曰。桶底脫自合歡喜。因甚麼却煩惱。僧曰。和尚即得。師曰。灼然可惜許一桶麵。問僧。爾死後燒作灰撒却了。向甚麼處去。僧便喝。師曰。好一喝秖是不得翻欵。僧又喝。師曰。公案未圓更喝始得。僧無語。師打曰。這死漢。上堂。苔封古徑不墮虛凝。霧鎖寒林肯彰風要。鉤針穩密。孰云漁父栖巢。秖麼承當。自是平常快活。還有具透關眼底麼。良久曰。直饒聞早便歸去。爭似從來不出門。上堂。乍雨乍晴乍寒乍熱。山僧底箇山僧自知。諸人底箇諸人自說。且道雪峯口除喫飯外要作甚麼。問僧。瑠璃殿上玉女攛梭。明甚麼邊事。曰回互不當機。師曰。還有斷續也無。曰古今不曾間。師曰。正當不曾間時如何。僧珍重便出。上堂撼拄杖曰。看看三千大千世界一時搖動。雲門大師即得雪峯則不然。卓拄杖曰。三千大千世界向甚麼處去。還會麼。不得重梅雨。秧苗爭見青。上堂。幻化空身即法身。遂作舞云。見麼見麼恁麼見得過橋村酒美。又作舞云。見麼見麼。恁麼不見隔岸野花香。上堂。還有不被玄妙污染底麼。良久曰。這一點傾四海水。已是洗脫不下。僧問。如何是空劫已前自己。師曰。白馬入蘆花。上堂。窮微喪本。體妙失宗。一句截流。淵玄及盡。是以金針密處不露光鋩。玉線通時潛舒異彩。雖然如是猶是交互雙明。且道巧拙不到作麼生相委。良久曰。雲蘿秀處青陰合。巖樹高低翠鎖深。上堂轉功就位是向去底人。玉韞荊山貴。轉位就功是却來底人。紅爐片雪春。功位俱轉通身不滯。撒手亡依。石女夜登機。密室無人掃。正恁麼時絕氣息一句作麼生相委。良久曰。歸根風墮葉。照盡月潭空。師終于臯寧崇先。塔于寺西華桐塢。諡悟空禪師。 > Chan Master Zhenxie Qingliao of Changlu in Zhenzhou was a native of Zuomian, surnamed Yong. While still in swaddling clothes, he was brought into a temple and saw a Buddha; his joy moved his eyebrows and eyelashes, and everyone considered him unusual. At the age of eighteen, he was ordained after being examined on the Lotus Sūtra. He went to Daci Monastery in Chengdu, studied the sūtras and treatises, and grasped their great essentials. Leaving Shu, he reached the Mian and Han rivers and knocked at the room of Danxia. He asked, "What was one's own self before the empty kalpa?" The master was about to reply when Danxia said, "You are being noisy; be gone for now!" One day he ascended Boyu Peak and had a sudden awakening. He returned directly to attend on Danxia. Danxia slapped him and said, "I thought you knew existence!" The master joyfully bowed to him. The next day Danxia ascended the hall and said: "The sun shines on the solitary peak, green; / The moon overlooks the mountain stream, cold. / The Patriarch's profound, wondrous directive— / Do not settle it in your tiny heart!" He then stepped down from the seat. The master went straight forward and said, "Today your ascending the seat could not fool me at all." Danxia said, "Try to cite my ascending the seat today and let us see." The master remained silent for a long time. Danxia said, "I thought you had caught a glimpse!" The master then walked out. Later he traveled to Wutai and the capital, and floated along the Bian River. Arriving directly at Changlu, he visited Zuzhao; with a single word they accorded with each other. Zuzhao appointed him as attendant, and after a year, shared the seat with him. Before long Zuzhao pleaded illness and retired, ordering the master to succeed to the seat; learners flocked to him as if returning home. At the end of the Jianyan era, he traveled to Siming, serving as abbot of Putuo, Tianfeng in Tai\[zhou\], and Xuefeng in Min. By imperial decree he resided at Yuwang, and was transferred to Longxiang in Wenzhou, Jingshan in Hangzhou, and Cining. The Empress Dowager ordered him to open the mountain at Chongxian in Gaoning. Ascending the hall, he said: "Under one palm-strike of my late teacher, all my tricks were exhausted; I searched for a place to open my mouth and could not find one. Nowadays, is there still such a fellow who is thoroughly joyful? If there is none, then bit in mouth and saddle on back, each of you attend to your own affairs!" Ascending the hall, he said: "'For long I have kept silent about this essential, not striving to speak it quickly.' Old Shakyamuni wanted to show off in detail, but how could he help being seen through before he even left his mother's womb? And tell me, what was seen through? You cannot fool Xuefeng." Ascending the hall, he said: "Ascending the summit of a solitary peak, crossing a single-log bridge—walking straight along like that is still where worldly people's feet step high and low. If you see through thoroughly, without leaving the door your body pervades the ten directions; before entering the gate, you are constantly inside the room. If this is not yet so, take advantage of the cool air and haul a load of firewood." Ascending the hall, he said: "If you can utter the first phrase, you will not be fooled by the staff. If you recognize the staff, this is still an affair on the road. What is the phrase of arriving at the ground?" Ascending the hall, he said: "Nowhere can it be found; there is only one place where, without seeking, it is attained of itself. And tell me, what place is that?" After a long pause he said, "The thief's body is already exposed." Ascending the hall, he said: "Only when white mold clears from the mouth can you enter the gate. Only when your whole body is raw and festering will you know the matter inside the gate. Furthermore, you must know that there is one who does not go out the door." He then said, "What do you call 'the gate'?" A monk asked, "The Buddhas of the three periods turn the great Dharma wheel within the flames—is this truly so or not?" The master laughed loudly and said, "I doubt it." The monk said, "Why does the upādhyāya doubt it?" The master said, "Wild flowers fragrance the whole road; / Hidden birds know not the spring." A monk asked, "Not falling into patterns and traces—is one still permitted to turn the body or not?" The master said, "Where the stone man walks, accomplishments are not the same." The monk said, "What is the matter of transcendence?" The master said, "Wondrous before a single bubble— / How could it brook the eyes of a thousand sages?" The monk bowed. The master said, "I only fear it is not so." One day the master went into the kitchen to inspect the boiling of noodles. Suddenly the bottom of a tub fell out. The assembly cried out together, "What a pity!" The master said, "When the bottom of a tub falls out, one should naturally rejoice; why are you distressed?" A monk said, "That may be so for the upādhyāya." The master said, "Truly, what a pity for that tub of noodles!" He asked a monk, "After you die and are burned to ashes and scattered, where will you go?" The monk gave a shout. The master said, "A good shout, but you must not overturn your confession." The monk shouted again. The master said, "The gong'an is not yet complete; only after another shout will it do." The monk was speechless. The master struck him and said, "This dead fellow!" Ascending the hall, he said: "Moss sealing the ancient path does not fall into void stillness; fog locking the cold grove gladly manifests the wind's essence. The hook and barb are secure and concealed—who says the old fisherman roosts in a nest? Just undertaking it this way is of course ordinary bliss. Is there anyone with the eye to penetrate the barrier?" After a long pause he said, "Even if you return early upon hearing of it, / How could it compare to never having stepped outside the door?" Ascending the hall, he said: "Suddenly rain, suddenly clear; suddenly cold, suddenly hot. This mountain monk's own affair, this mountain monk knows himself; you people's own affair, you people speak of yourselves. And tell me, what does Xuefeng's mouth need to do besides eating rice?" He asked a monk, "In the lapis lazuli palace, the jade maiden casts the shuttle—what side of the matter does this clarify?" The monk said, "Interchange does not suit the capacity." The master said, "Is there any intermission or not?" The monk said, "From antiquity to present, it has never been interrupted." The master said, "Just when it is not interrupted, what about it?" The monk said, "Take care!" and walked out. Ascending the hall, he shook his staff and said: "Look, look! The trichiliocosm shakes all at once. For Great Master Yunmen that would do, but for Xuefeng it is not so." Planting his staff, he said: "Where has the trichiliocosm gone? Do you understand? Without heavy plum rains, / How could the rice shoots show their green?" Ascending the hall, he said: "'The illusory empty body is itself the Dharma body.'" He then danced and said, "Do you see? Do you see? Seeing it this way, the village wine across the bridge is fine!" Again he danced and said, "Do you see? Do you see? Not seeing it this way, the wild flowers across the bank are fragrant!" Ascending the hall, he said, "Is there anyone who is not defiled by the profound and wondrous?" After a long pause he said, "This single speck, even if the waters of the four seas were poured on it, could never be washed away." A monk asked, "What was one's own self before the empty kalpa?" The master said, "A white horse enters the reed blossoms." Ascending the hall, he said: "Exhausting subtlety loses the root; realizing the wondrous misses the lineage. A single phrase cuts off the flow; the abyss and the profound are both exhausted. Therefore, where the golden needle is dense, no sharp point is exposed; when the jade thread threads through, extraordinary splendor is secretly displayed. Although it is like this, it is still the mutual illumination of both. And tell me, when skill and clumsiness cannot reach, how is it understood?" After a long pause he said: "Where the cloud vines flourish, green shade coalesces; / High and low on the cliff, trees are deeply locked in emerald." Ascending the hall, he said: "Shifting accomplishment to attain the position is the person going forward—jade treasured in Mount Jing is precious. Shifting the position to attain accomplishment is the person returning—a flake of snow on a red furnace is spring. When accomplishment and position are both shifted, the whole body is unhindered; letting go of the hands, one loses all support—the stone woman mounts the loom at night, and the secret chamber has no one to sweep it. Just at such a time, how is the phrase that cuts off breath understood?" After a long pause he said: "Returning to the root, wind-fallen leaves; / Shining completely, the moonlit pool is empty." The master passed away at Chongxian in Gaoning. A stupa was built at Huatongwu to the west of the temple. He was posthumously titled Chan Master Wukong. > — English (machine translation) (machine translation) - [Previous: 17.6](https://indike.org/pramana/in.bauddha.taisho.2077.17.6) - [Next: 17.8](https://indike.org/pramana/in.bauddha.taisho.2077.17.8) - [Up: 17](https://indike.org/pramana/in.bauddha.taisho.2077.17) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2077~en-mt.17.7) — English, machine translation ## Linked texts (1) - [虛堂和尚語錄](https://indike.org/pramana/in.bauddha.taisho.2000.5.103) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2077.17.7](https://indike.org/pramana/in.bauddha.taisho.2077.17.7) · Pramāṇa