[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) › 20.6 # 續傳燈錄 20.6 續傳燈錄 20.6 - **Language:** Classical Chinese ### [20.6](https://indike.org/pramana/in.bauddha.taisho.2077.20.6) 洪州泐潭寶峯應乾禪師。姓彭氏袁州萍鄉人。遍歷諸方。晚至照覺禪師泐潭法席。久之未蒙印可。示以鳥窠吹布毛因緣。殊不曉解。一日豁然悟旨。乃成頌曰。潦倒忘機是鳥窠。西湖湖上控煙蘿。布毛取出無多子。鐵眼銅睛不奈何。照覺可之。自此推為上首。照覺受命東林。遂以師繼法席。僧問。十方薄伽梵一路涅槃門。未審路頭在什麼處。師曰。踏著石頭硬似鐵。僧云。還許學人進步也無。師曰。點滴依前落二三。問得旨忘言歸家穩坐。未審到家一句作麼生道。師曰。閑看白雲生碧落。靜聽流水過青山。僧云。玉見火時光轉潤。蓮花在水葉長乾。師曰。更須高著眼。問孤貧赫赤一物俱無還識渠麼。師曰。不識。僧云。每日上來下去為甚不識。師曰。渠無面目。僧云。與和尚同參去也。師曰。同參事怎生。僧云。學人到這裏却不會。師曰。直須與麼。因浴佛僧問。佛身無為不墮諸數。那箇是真佛。師曰。殺好一問。僧云。銅鐵之象且致。今日浴那箇佛。師曰。煮煠不爛。問金毛踞地百獸潛蹤。學人上來乞師指示。師曰。腦裂。僧云。學人未曉。師曰。猶自不知休。僧云。謝師指示。師曰。大眾笑爾。問春風拂拂春鳥關關。香嚴竹方翠靈雲花未殘。正當恁麼時如何。師曰。千峯競秀萬壑爭流。僧云。時節既彰祖意教意如何顯異。師曰。基法師鼻孔。僧云。馬駒踏殺天下人。居士吸盡西江水。師曰。須是具眼。師乃曰。天上月圓地下月半。吞兮吐兮知君錯算。昨夜清風落太虛。珠璣迸灑蒼崖面。霰雪交飛竟若為。少林從此露風規。喝一喝。又曰。金風振野古佛嘉猷。玉露垂珠道人活計。溪邊漁父盡唱無生。嶺上石人時敲布鼓。殊不知月裏麒麟看北斗。楚王城畔水東流。住住是甚麼。二三四七八九。拈得鼻孔失却口。師於紹聖三年庚子示疾。沐浴淨髮說偈曰。鋒鋩點滴休相許。目病空花徒指注。六十三年浮世人踏翻海嶽重歸去。言畢而逝。 > Chan Master Baofeng Yingqian of Letan in Hongzhou was of the Peng family, a native of Pingxiang in Yuanzhou. He traveled everywhere to various regions. Late in life he arrived at the Dharma assembly of Chan Master Zhaojue at Letan. After a long time, he had not yet received the seal of approval. \[Zhaojue\] instructed him with the nidāna of Bird's Nest blowing the cloth fluff, but he did not understand it at all. One day, he suddenly awakened to the principle, and thus composed a verse saying: > "Down-and-out, oblivious to calculation, was Bird's Nest; / Above the Western Lake, reining in the misty creepers. / When the cloth fluff was brought out, there wasn't much to it; / Even eyes of iron and pupils of copper could do nothing about it." > Zhaojue approved him. From this time he was regarded as the head monk. When Zhaojue received the imperial order \[to reside at\] Donglin, he then had the Master succeed to the Dharma seat. A monk asked: "'The Bhagavats of the ten directions have one road to the gate of nirvāṇa.' I wonder, where is that starting point?" The Master said: "Treading on it, stone is hard as iron." The monk said: "Do you still permit this student to take a step forward?" The Master said: "Dripping drops, as before, fall by two and three." He asked: "Gaining the principle, one forgets words and returns home to sit comfortably. I wonder, how does one say a phrase upon arriving home?" The Master said: "Leisurely watching the white clouds arise in the blue expanse; quietly listening to the flowing water pass the green mountains." The monk said: "When jade meets fire, its luster becomes even more moist; when the lotus is in the water, its leaves remain dry." The Master said: "You must look with higher eyes." He asked: "Solitary and impoverished, stark naked, without a single thing—do you still recognize him?" The Master said: "I do not recognize him." The monk said: "He goes up and down every day; why do you not recognize him?" The Master said: "He has no face and eyes." The monk said: "I have come to study together with the Upādhyāya." The Master said: "What is this matter of studying together?" The monk said: "Having arrived here, this student on the contrary does not understand." The Master said: "It must simply be like this." On the occasion of bathing the Buddha, a monk asked: "The Buddha's body is unconditioned and does not fall into various numbers. Which one is the true Buddha?" The Master said: "An extraordinarily good question!" The monk said: "Setting aside the image of bronze and iron, which Buddha do we bathe today?" The Master said: "Boiled and stewed, it does not get mushy." He asked: "When the golden-haired \[lion\] crouches on the ground, the hundred beasts conceal their tracks. I have come forward and beg the Master for instruction." The Master said: "The head splits open." The monk said: "I do not yet understand." The Master said: "You still do not know how to stop." The monk said: "Thank you, Master, for the instruction." The Master said: "The assembly laughs at you." He asked: "The spring wind blows gently, the spring birds chirp; the bamboo of Xiangyan is just green, the flowers of Lingyun are not yet withered. Just at such a time, how is it?" The Master said: "A thousand peaks contend in beauty; ten thousand ravines vie in flowing." The monk said: "Since the season is already manifest, how do the Patriarch's meaning and the doctrinal meaning display difference?" The Master said: "The nostrils of Dharma Master Ji." The monk said: "The colt trampled to death the people under heaven; the lay practitioner sucked dry the water of the West River." The Master said: "One must possess the eye." The Master then said: "In heaven the moon is full, on earth the moon is half; swallowing or spitting it out, I know you calculate incorrectly. Last night the pure wind fell into the great void; pearl-like drops splashed and sprayed across the blue cliff face. Sleet and snow fly together—what can be done? From this, Shaolin revealed its style." He gave a shout, and further said: "The golden wind stirs the wilderness—the excellent scheme of the ancient Buddhas; jade dew hangs like pearls—the livelihood of a man of the Way. By the creek, the fishermen all sing of the unborn; on the peak, the stone man repeatedly beats the cloth drum. Little do they know that the qilin in the moon gazes at the Northern Dipper; beside the city of the King of Chu, the river flows east. Stop, stop! What is it? Two, three, four, seven, eight, nine—grabbing the nostrils, one loses the mouth!" In the third year of Shaosheng, a gengzi year, the Master showed signs of illness. After bathing and shaving his hair, he spoke a verse saying: > "Cease granting cutting edges or dripping points; / To a diseased eye seeing empty flowers, pointing is in vain. / For sixty-three years a man of the floating world, / Having trampled down the seas and peaks, I return once again." > Having spoken these words, he passed away. > — English (machine translation) (machine translation) - [Previous: 20.5](https://indike.org/pramana/in.bauddha.taisho.2077.20.5) - [Next: 20.7](https://indike.org/pramana/in.bauddha.taisho.2077.20.7) - [Up: 20](https://indike.org/pramana/in.bauddha.taisho.2077.20) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2077~en-mt.20.6) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2077.20.6](https://indike.org/pramana/in.bauddha.taisho.2077.20.6) · Pramāṇa