[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) › 18.31 # 續傳燈錄 18.31 續傳燈錄 18.31 - **Language:** Classical Chinese ### [18.31](https://indike.org/pramana/in.bauddha.taisho.2077.18.31) 福州壽山本明禪師。開堂日僧問。李相當年參藥嶠。雲在青天水在瓶。府帥請師匡上席。未知祖意若為明。師曰。今古應無墜分明在目前。云將謂壽山無透路。元來方外有知音。師曰。今之古之一句作麼生道得。云伯牙與子期不如閑相識。師曰又被風吹別調中。問如何是壽山境。師曰。三山長在目一徑是杉松。云如何是境中人。師曰。閑持楖𣗖木笑問往來人。問云。向上宗乘事若何。師曰。龍吟霧起虎嘯風生。問知師久蘊吹毛劍。作麼生是吹毛劍。師曰。清風八面。云中下之機如何曉解。師曰。切忌當鋒。云恁麼則今日用去也。師曰。快便難逢。乃曰。過去諸佛已過去。未來諸佛猶未來。正當空却之際佛法委在何人。若也一念回光返照。十世古今不離於當念。豈有前後去來之際。直饒諸聖出興如恒河沙數。未有一箇半箇當頭指出。是以釋迦老子四十九年說不盡。三乘十二分教又是黃葉止啼之說。洎乎靈山會上。不得已而拈花示眾。迦葉破顏微笑。便道。吾有正法眼藏分付摩訶大迦葉。自此之後翻成途轍。西天此土遞相傳授。如以印印心。心以印印定。實無一法與人。直指當人分上。真機絕朕包千古以無窮。大智冲虛亘十方而無盡。法界豈從他得。圓光不離目前。舉足下足無非真實道場。一卷一舒豈離繁興大用。草木叢林皆現色身三昧。山河大地盡轉根本法輪。若能如是方解報佛深恩。上資皇圖永固。珍重。又上堂曰。四面青山列畫屏。誰知身世與雲平。松風水月淡相對。別占壺中一片清。所以白雲影裏古佛巖前。青松翠柏盡彰古佛之家風。傑閣雄樓何異天宮之世界。既到這裏不用彈指樓閣門開。說甚天台與南嶽。為什麼如此。壽嶽凌霄漢紅塵不到關。 > Chan Master Benming of Shoushan in Fuzhou. On the day of opening the hall, a monk asked, "In years past Minister Li visited Yaoshan: 'Clouds in the blue sky, water in the pitcher.' The prefectural governor has invited the master to occupy the high seat; I do not know how the Patriarch's intention may be clarified?" The master said, "Past and present should not fall away; it is clearly right before the eyes." The monk said, "I had supposed Shoushan had no path through; it turns out there is an intimate knower beyond the worldly realm." The master said, "How do you speak the one phrase of the present and the past?" The monk said, "Boya and Ziqi are not as good as casual acquaintances." The master said, "Blown by the wind into another tune again!" The monk asked, "What is the environment of Shoushan?" The master said, "Three mountains are ever in view; a single path through cedars and pines." The monk said, "Who is the person within the environment?" The master said, "Idly holding a walking stick, smiling and asking passersby." The monk asked, "What is the affair of the vehicle of the school of transcendence?" The master said, "The dragon roars and mist arises; the tiger howls and wind is born." The monk asked, "I know the master has long concealed the hair-severing sword; what is the hair-severing sword?" The master said, "A clear breeze from all eight directions." The monk said, "How do those of middling and lower capacities understand it?" The master said, "Take care not to meet the blade." The monk said, "If so, then it can be used today." The master said, "Swift advantage is hard to encounter." He then said, "The past buddhas have already passed; the future buddhas have not yet arrived. Right at the very juncture of emptiness, with whom does the Buddha-Dharma truly rest? If you turn the light around in a single thought to illuminate backward, past and present across ten eras never leave the present thought. How could there be any interval of before and after, going and coming? Even if the holy ones appeared as numerous as the sands of the Ganges, not one or a half of them could point it out head-on. Therefore Old Śākya could not finish speaking it in forty-nine years, and the three vehicles and twelve divisions of teachings are also just talk of yellow leaves to stop crying. Coming down to the assembly on Gṛdhrakūṭa, being left with no choice, he twirled a flower and showed it to the assembly. Kāśyapa broke into a smile, and he then said, 'I possess the Treasury of the True Dharma Eye and entrust it to Mahākāśyapa.' From this time onward, it turned into ruts and paths, handed down and transmitted successively between the Western Heaven and this land, like using a seal to stamp the mind, and the mind being settled with the seal. Truly there is not a single dharma given to people, but only pointing directly to the person's own allotment. The true mechanism has no omen, endlessly embracing a thousand ages; the great wisdom is empty and boundless, endlessly extending through the ten directions. How could the realm of phenomena be obtained from another? The perfect illumination is never apart from what is before the eyes. Raising a foot and lowering a foot are nowhere not the true bodhimaṇḍa; rolling up and unfurling, how could they be apart from the profusely flourishing great function? Grasses, trees, and dense groves all manifest the samādhi of the physical body; mountains, rivers, and the great earth all turn the fundamental wheel of the Dharma. If you can be like this, only then will you know how to repay the Buddha's profound benevolence, and assist from above in the everlasting firmness of the imperial realm. Take care!" He also ascended the hall and said: "Green mountains on four sides line up like a painted screen; / Who knows that body and world are level with the clouds? / Pine-wind and water-moon face each other in stillness; / Separately occupying a slice of purity within the pot. Therefore, within the shadows of white clouds and before the crags of ancient buddhas, the green pines and verdant cypresses fully display the house style of ancient buddhas. How do prominent pavilions and grand towers differ from the world of the heavenly palaces? Having arrived here, one needs no snapping of fingers for the pavilion doors to open. What talk of Tiantai and Nanyue? Why is it like this? The Peak of Longevity pierces the Milky Way; the red dust does not reach the barrier." > — English (machine translation) (machine translation) - [Previous: 18.30](https://indike.org/pramana/in.bauddha.taisho.2077.18.30) - [Next: 18.32](https://indike.org/pramana/in.bauddha.taisho.2077.18.32) - [Up: 18](https://indike.org/pramana/in.bauddha.taisho.2077.18) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2077~en-mt.18.31) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2077.18.31](https://indike.org/pramana/in.bauddha.taisho.2077.18.31) · Pramāṇa