[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) › 20.30.3 # 續傳燈錄 20.30.3 續傳燈錄 20.30.3 - **Language:** Classical Chinese ### [20.30.3](https://indike.org/pramana/in.bauddha.taisho.2077.20.30.3) 曰如何是人境俱不奪。 師曰。 少婦棹孤舟。 歌聲逐水流。 小參舉德山云。 今夜不答話。 問話者三十棒。 眾中舉者甚多。 會者不少。 且道向甚麼處見德山。 有不顧性命者。 試出來道看。 若無山僧為大眾與德山老人相見去也。 待德山道今夜不答話問話者三十棒。 但向伊道。 某甲話也不問棒也不喫。 爾道還契他德山老人麼。 到這裏須是箇漢始得。 況某甲十有餘年海上參尋。 見數人尊宿自為了當。 及到浮山會裏。 直是開口不得。 後到白雲門下。 齩破一箇鐵酸豏。 直得百味具足。 且道豏子一句作麼生道。 乃曰。 花發雞冠媚早秋。 誰人能染紫絲頭。 有時風動頻相倚。 似向階前鬪不休。 上堂。 山僧昨日入城見一柵傀儡。 不免近前看。 或見端嚴奇特。 或見醜陋不堪。 轉動行坐青黃赤白一一見了。 子細看時元來青布幔裏有人。 山僧忍俊不禁。 乃問長史高姓。 他道老和尚看。 便了問甚麼姓。 大眾山僧被他一問。 直得無言可對無理可伸。 還有人為山僧道得麼。 昨日那裏落節。 今日這裏拔本。 上堂。 說佛說法拈槌竪拂白雲萬里。 德山入門便棒。 臨濟入門便喝。 白雲萬里。 然後恁麼也不得不恁麼也不得。 恁麼不恁麼總不得。 也則白雲萬里。 忽有箇漢出來道。 長老爾恁麼道也則白雲萬里。 這箇說話喚作矮子看戲隨人上下。 三十年後一場好笑。 且道笑箇甚麼。 笑白雲萬里。 示眾云。 祖師道。 吾本來茲土。 傳法救迷情。 一花開五葉。 結果自然成。 達磨大師信脚來信口道。 後代兒孫多成計較。 要會開花結果處麼。 鄭州梨青州棗。 萬物無過出處好。 示眾云真如凡聖皆是夢言。 佛及眾生並為增語。 或有人出來道。 盤山老聻但向伊道。 不因紫陌花開早。 爭得黃鶯下柳條。 若更問道。 五祖老聻。 自云。 諾惺惺著。 示眾云。 十方諸佛六代祖師天下善知識。 皆同這箇舌頭。 若識得這箇舌頭。 始解大脫空。 便道山河大地是佛。 草木叢林是佛。 若也未識得這箇舌頭。 秖成小脫空自謾去。 明朝後日大有事在。 五祖恁麼說話還有實頭處也無。 自云有。 如何是實頭處。 歸堂喫茶去。 示眾云。 每日起來拄却臨濟棒。 吹雲門曲。 應趙州拍。 擔仰山鍬。 驅溈山牛。 耕白雲田。 七八年來漸成家活。 更告諸公。 每人出一隻手。 相共扶助唱村田樂。 粗羹淡飯且恁麼過。 何也。 但願今年蠶麥熟。 羅睺羅兒與一文。 示眾舉。 德山和尚因僧問。 從上諸聖以何法示人。 山云。 我宗無語句亦無一法與人。 雪峯從此有省。 後有僧問雪峯云。 和尚見德山得箇甚麼便休去。 峯云。 我當時空手去空手歸白雲今日說向透未過者。 有箇人從東京來。 問伊。 甚處來。 他却道。 蘇州來。 問伊。 蘇州事如何。 伊道。 一切尋常。 雖然如是謾白雲不過。 何故秖為語音各別。 畢竟如何。 蘇州菱邵伯藕。 示眾。 佛祖生冤家。 悟道染泥土。 無為無事人。 聲色如聾瞽。 且道如何即是。 恁麼也不得。 不恁麼也不得。 恁麼不恁麼總不得。 忽有箇出來道。 恁麼也得。 不恁麼也得。 恁麼不恁麼總得。 秖向伊道。 我也知爾向鬼窟裏作活計。 小參舉陸亘大夫問南泉。 弟子家中有一片石。 也曾坐也曾臥。 擬鐫作佛得麼。 云得。 陸曰。 莫不得麼。 云不得。 大眾夫為善知識。 須明決擇。 為甚麼他人道得也道得。 他人道不得也道不得。 還知南泉落處麼。 白雲不惜眉毛與汝注破。 得又是誰道來。 不得又是誰道來。 汝若更不會。 老僧今夜為汝作箇樣子。 乃舉手云。 將三界二十八天作箇佛頭。 金輪水際作箇佛脚。 四大洲作箇佛身。 雖然作此。 佛兒子了。 汝諸人又却在那裏安身立命。 大眾還會也未。 > \[The monk\] asked, "What is it like when neither person nor environment is snatched away?" The Master said, "A young wife rows a solitary boat; her singing follows the flowing water." In an informal sermon, he cited Deshan saying: "Tonight I will not answer questions. Anyone who asks a question gets thirty blows of the stick." Many among the assembly cite this; not a few understand it. Tell me, where do you see Deshan? If there is one who does not care for his life, let him try to come forward and speak. If there is no one, this mountain monk will go and meet the old man Deshan for the great assembly. Waiting until Deshan says, "Tonight I will not answer questions; anyone who asks a question gets thirty blows of the stick," I will simply say to him, "I do not ask a question, nor do I take the stick." Tell me, does this tally with old man Deshan? To reach here, you must be a true fellow to succeed. Furthermore, for over ten years I made pilgrimages on the sea, seeing several venerable masters, thinking I had settled the matter myself. But when I reached the assembly at Fushan, I simply could not open my mouth. Later, when I reached Baiyun's gate, I bit through an iron sour bun, and instantly the hundred flavours were fully complete. Tell me, how do you say a phrase about the bun? He then said: "Flowers bloom on the cockscomb, charming early autumn; / Who could dye those purple-silk heads? / Sometimes stirred by the wind, they lean frequently on one another, / As if fighting endlessly before the steps." Ascending the hall: "Yesterday this mountain monk entered the city and saw a puppet booth. I could not help stepping forward to watch. Some appeared dignified and extraordinary; some appeared ugly and unbearable. Moving, walking, and sitting, blue, yellow, red, and white—I saw them every one. When I looked closely, there was originally someone behind the blue cloth curtain. This mountain monk could not suppress a chuckle, so I asked the manager his honorable surname. He said, 'Old upādhyāya, look and finish with it; why ask what my surname is?' Assembly, this mountain monk was asked by him in such a way that I was left without words to reply, without reason to put forward. Is there anyone who can speak for this mountain monk? Yesterday, lost footing there; today, pulling up roots here." Ascending the hall: "Speaking of Buddha, speaking of Dharma, raising the mallet, standing the whisk upright—white clouds for ten thousand miles. Deshan striking with a stick as soon as one enters the gate; Linji shouting as soon as one enters the gate—white clouds for ten thousand miles. Then, like this will not do; not like this will not do; neither like this nor not like this will do at all—this too is white clouds for ten thousand miles. If suddenly a fellow comes out and says, 'Elder, your speaking like this is also white clouds for ten thousand miles,' such talk is called a dwarf watching a play, jumping up and down following others. Thirty years from now, it will be a good laugh! And tell me, what will you laugh at? Laughing at white clouds for ten thousand miles." Addressing the assembly, he said, "The Patriarch said: 'I originally came to this land / To transmit the Dharma and save deluded beings. / A single flower opens into five petals; / The fruit forms naturally.' Master Bodhidharma came as his feet led him, spoke as his mouth led him. Later generations of descendants mostly turn it into contrivances. Do you want to understand the place where flowers open and fruit forms? Pears of Zhengzhou, dates of Qingzhou: of myriad things, nothing surpasses its place of origin being good." Addressing the assembly, he said, "Tathatā, ordinary and sage—all are words in a dream. Buddha and sentient beings are both added words. If someone comes forward and asks, 'What about the old man of Panshan?' simply say to him: 'Were it not for the flowers blossoming early along the purple paths, / How could the yellow orioles alight on the willow branches?' If he further asks, 'What about the old man of Wuzu?' I say myself: 'Yes! Stay wide awake!'" Addressing the assembly, he said, "The Buddhas of the ten directions, the patriarchs of the six generations, and the kalyāṇamitras of the world all share this tongue. If you recognize this tongue, only then do you understand the great fabrication, and can say that the mountains, rivers, and the great earth are Buddha, that the grass, trees, and forests are Buddha. If you have not yet recognized this tongue, it only becomes a small fabrication to deceive yourself. Tomorrow and the day after, there will be great trouble! Does Wuzu's speaking like this have a true reality or not?" He said himself, "There is." "What is the true reality?" "Go back to the hall and drink tea." Addressing the assembly, he said, "Every day I get up, take up Linji's staff, blow Yunmen's tune, keep time to Zhaozhou's beat, shoulder Yangshan's hoe, drive Guishan's ox, and plow Baiyun's field. Over seven or eight years, a livelihood has gradually been made. Further, I tell you gentlemen: let each person lend a hand, and together let us assist in singing the village field-songs. Coarse broth and plain rice—let us pass the time just like this. Why? 'I only wish that this year the silkworms and wheat will ripen, / And I will give a copper coin to the boy Rāhula.'" Addressing the assembly, he cited: "Because a monk asked Master Deshan, 'With what Dharma have all the sages from above instructed people?' Deshan said, 'In my lineage there are no words or phrases, nor is there a single Dharma given to people.' Xuefeng had an awakening from this. Later, a monk asked Xuefeng, 'When the upādhyāya saw Deshan, what did you obtain that you then rested?' Feng said, 'At that time I went empty-handed and returned empty-handed.' Baiyun speaks today to those who have not passed through: There was a man who came from the Eastern Capital. I asked him, 'Where did you come from?' He replied, 'I came from Suzhou.' I asked him, 'How are things in Suzhou?' He said, 'Everything is ordinary.' Even though this is so, he could not deceive Baiyun. Why? Simply because their dialects are distinct. Ultimately, how is it? Water caltrops of Suzhou, lotus roots of Shaobo." Addressing the assembly: "Buddhas and patriarchs produce enemies; awakening to the Way soils you with mud. The person of non-action and non-affairs is as if deaf and blind to sounds and forms. Tell me, how can one be right? Like this will not do; not like this will not do; neither like this nor not like this will do at all. If suddenly someone comes forward and says, 'Like this will do; not like this will do; both like this and not like this will do,' I will simply say to him: 'I already know you are making a living in a ghost's cave.'" In an informal sermon, he cited: "Grand Councilor Lu Gen asked Nanquan, 'In this disciple's home there is a slab of stone. I have sat on it and slept on it. May I carve it into a Buddha?' Nanquan said, 'You may.' Lu said, 'May I not?' Nanquan said, 'You may not.' Assembly, one who is a kalyāṇamitra must be clear in discerning and deciding. Why is it that when another says 'may I,' he says 'you may,' and when another says 'may I not,' he says 'you may not'? Do you know where Nanquan landed? Baiyun will not spare his eyebrows to explain it thoroughly for you: 'May'—who was it who spoke it? 'May not'—who was it who spoke it? If you still do not understand, this old monk tonight will make a model for you." He then raised his hand and said, "Take the three realms and the twenty-eight heavens as the Buddha's head; take the golden wheel and the edge of the water as the Buddha's feet; take the four continents as the Buddha's body. Though having made this child of a Buddha, where will all of you settle your bodies and establish your lives? Assembly, do you understand yet or not? > — English (machine translation) (machine translation) - [Previous: 20.30.2](https://indike.org/pramana/in.bauddha.taisho.2077.20.30.2) - [Next: 20.30.4](https://indike.org/pramana/in.bauddha.taisho.2077.20.30.4) - [Up: 20.30](https://indike.org/pramana/in.bauddha.taisho.2077.20.30) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2077~en-mt.20.30.3) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2077.20.30.3](https://indike.org/pramana/in.bauddha.taisho.2077.20.30.3) · Pramāṇa