[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) › 22.25 # 續傳燈錄 22.25 續傳燈錄 22.25 - **Language:** Classical Chinese ### [22.25](https://indike.org/pramana/in.bauddha.taisho.2077.22.25) 隆興府兜率從悅禪師。贛州熊氏子。初首眾於道吾。領數衲謁雲蓋智和尚。智與語未數句盡知所蘊。乃笑曰。觀首坐氣質不凡。奈何出言吐氣如醉人耶。師面熱汗下。曰。願和尚不吝慈悲。智復語與錐劄之。師茫然遂求入室。智曰。曾見法昌遇和尚否。師曰。曾看他語錄自了可。也不願見之。智曰。曾見洞山文和尚否。師曰。關西子沒頭。腦拕一條布裙作尿臭氣。有甚長處。智曰。爾但向尿臭氣處參取。師依教。即謁洞山深領奧旨。復謁智。智曰。見關西子後大事如何。師曰。若不得和尚指示。洎乎蹉過一生。遂禮謝。師復謁真淨。後出世鹿苑。有清素者久參慈明。寓居一室未始與人交。師因食蜜漬茘枝。偶素過門。師呼曰。此老人鄉果也可同食之。素曰。自先師亡後不得此食久矣。師曰。先師為誰。素曰。慈明也。某忝執侍十三年耳。師乃疑駭曰。十三年堪忍執侍之役非得其道而何。遂饋以餘果稍稍親之。素問。師所見者何人。曰洞山文。素曰。文見何人。師曰。黃龍南。素曰。南匾頭見先師不久。法道大振如此。師益疑駭。遂袖香詣素作禮。素起避之曰。吾以福薄先師授記不許為人。師益恭。素乃曰。憐子之誠違先師之記。子平生所得試語我。師具道所見。素曰。可以入佛而不能入魔。師曰。何謂也。素曰豈不見。古人道。末後一句始到牢關。如是累月素乃印可。仍戒之曰。文示子者皆正知正見。然子離文太早。不能盡其妙。吾今為子點破。使子受用得大自在。他日切勿嗣吾也。師後嗣真淨。僧問。提兵統將須憑帝主虎符。領眾匡徒密佩祖師心印。如何是祖師心印。師曰。滿口道不得。曰秖這箇別更有。師曰。莫將支遁鶴。喚作右軍鵝。問如何是兜率境。師曰。一水挼藍色。千峯削玉青。曰如何是境中人。師曰。七凹八凸無人見。百手千頭秖自知。上堂。耳目一何清。端居幽谷裏。秋風入古松。秋月生寒水。衲僧於此更求真。兩箇猢猻垂四尾。喝一喝。上堂。兜率都無辨別。却喚烏龜作鼈。不能說妙談真。秖解搖唇鼓舌。遂令天下衲僧覷見眼中滴血。莫有翻嗔作喜笑傲煙霞者麼。良久曰。笛中一曲昇平樂。算得生平未解愁。上堂。始見新春又逢初夏。四時若箭兩曜如梭。不覺紅顏翻成白首。直須努力別著精神。耕取自己田園。莫犯他人苗稼。既然如是牽犁拽耙。須是雪山白牛始得。且道鼻孔在甚麼處。良久曰。叱叱。上堂。常居物外度清時。牛上橫將竹笛吹。一曲自幽山自綠。此情不與白雲知。慶快諸禪德。翻思范蠡謾泛滄波。因念陳摶空眠太華。何曾夢見浪得高名。實未神遊閑漂野跡。既然如此。具眼衲僧莫道。龍安非他自己。好。上堂。無法亦無心。無心復何捨。要真盡屬真。要假全歸假。平地上行船。虛空裏走馬。九年面壁人。有口還如啞。參。上堂。夜夜抱佛眠。朝朝還共起。起坐鎮相隨。語默同居止。欲識佛去處。秖這語聲是。諸禪德。大小傅大士。秖會抱橋柱。澡洗把纜放船。印板上打將來。模子裏脫將去。豈知道本色衲僧。塞除佛祖窟。打破玄妙門。跳出斷常坑。不依清淨界。都無一物獨奮雙拳。海上橫行建家立國。有一般漢。也要向百尺竿頭凝然端坐。洎乎翻身之際捨命不得。豈不見雲門大師道。知是般事拈放一邊。直須擺動精神著些筋骨。向混沌未剖已前薦得。猶是鈍漢那堪更於他人舌頭上咂澹滋味終無了日。諸禪客。要會麼。剔起眉毛有甚難。分明不見一毫端。風吹碧落浮雲盡。月上青山玉一團。喝一喝下座。一日漕使無盡居士張公商英。按部過分寧。請五院長老就雲岩說法。師最後登座。橫拄杖曰。適來諸善知識。橫拈竪放直下斜拋。換步移身藏頭露角。既於學士面前各納敗闕。未免喫兜率手中痛棒。到這裏不由甘與不甘。何故見事不平爭忍得。衲僧正令自當行。卓拄杖下座。室中設三語以驗學者。一曰。撥草瞻風只圖見性。即今上座性在甚麼處。二曰。識得自性方脫生死。眼光落地時作麼生脫。三曰。脫得生死便知去處。四大分離向甚麼處去。元祐六年冬浴訖集眾說偈。曰四十有八。聖凡盡殺。不是英雄。龍安路滑。奄然而化。其徒遵師遺誡欲火葬捐骨江中。得法弟子無盡居士張公。遣使持祭。且曰。老師於祖宗門下有大道力。不可使來者無所起敬。俾塔於龍安之乳峯。諡真寂禪師。 > Chan Master Congyue of Doushuai in Longxing Prefecture was a son of the Xiong clan of Ganzhou. At first he was the head monk at Daowu. Leading several patch-robed monks, he visited Upādhyāya Zhi of Yungai. Zhi spoke with him, and before several sentences had passed, he fully knew what \[Congyue\] harboured. He then laughed and said, 'Observing the head monk's bearing, it is extraordinary. How is it that the words and breath coming from your mouth are like those of a drunken man?' The Master's face grew hot and sweat poured down. He said, 'I pray the Upādhyāya will not begrudge compassion.' Zhi spoke further and pierced him like an awl. The Master was at a loss and thereupon requested entry into the abbot's room. Zhi said, 'Have you ever seen Upādhyāya Yu of Fachang?' The Master said, 'I have read his recorded sayings and understood them on my own; I do not wish to see him.' Zhi said, 'Have you ever seen Upādhyāya Wen of Dongshan?' The Master said, 'That fellow from Guanxi has neither head nor brain; he drags along a strip of cotton skirt smelling of urine. What excellence could he have?' Zhi said, 'You just go investigate at that urine-smelling place.' The Master complied with the instruction, immediately visited Dongshan, and deeply comprehended the profound purport. He returned to visit Zhi. Zhi said, 'After seeing that fellow from Guanxi, how is the Great Matter?' The Master said, 'Had I not received the Upādhyāya's direction, I would have nearly blundered through an entire lifetime.' He then bowed in thanks. The Master again visited Zhenjing, and later appeared in the world at Lu'yuan. There was a certain Qingsu who had long studied under Ciming; he resided in a solitary room and never associated with anyone. Because the Master was eating honey-preserved lychees, Su happened to pass by his door. The Master called out, saying, 'This is a fruit from the old man's native place; we can eat it together.' Su said, 'Ever since the late master passed away, I have not had this food for a long time.' The Master said, 'Who was the late master?' Su said, 'Ciming. I unworthily served as his attendant for thirteen years, that is all.' The Master was astonished and doubtful, saying, 'To endure the service of an attendant for thirteen years—if you had not attained his Way, how could that be?' He then gave him the remaining fruit and gradually drew close to him. Su asked, 'Whom did the Master see?' \[The Master\] said, 'Wen of Dongshan.' Su said, 'Whom did Wen see?' The Master said, 'Huanglong Nan.' Su said, 'Nan of the flat head saw the late master for only a short time, yet the Dharma Way flourished greatly like this.' The Master grew even more astonished and doubtful. Thereupon he carried incense in his sleeve, went to Su, and bowed. Su got up to avoid him, saying, 'Because my merit is meager, the late master's prophecy did not allow me to teach people.' The Master became increasingly respectful. Su then said, 'Pitying your sincerity, I will go against the late master's prophecy. Try telling me what you have attained in your life.' The Master related all that he had seen. Su said, 'You can enter the Buddha, but you cannot enter the demon.' The Master said, 'What does this mean?' Su said, 'Have you not seen the ancients say: "Only at the final phrase does one reach the impenetrable barrier"?' Like this, after several months, Su then gave him the seal of approval, and further cautioned him, saying, 'What Wen showed you was all right view and right understanding. However, you left Wen too early and could not exhaust its wondrousness. Now I have pointed it out and broken it open for you, enabling you to attain great mastery in your functioning. In future days, on no account claim to be my Dharma heir.' The Master later became the Dharma heir of Zhenjing. A monk asked, 'To marshal troops and command generals, one must rely on the emperor's tiger tally; to guide the assembly and discipline disciples, one secretly wears the ancestral master's mind seal. What is the ancestral master's mind seal?' The Master said, 'A mouthful cannot utter it.' \[The monk\] asked, 'Is it just this, or is there something else?' The Master said, 'Do not take Zhi Dun's crane and call it General of the Right Army's goose.' \[A monk\] asked, 'What is the realm of Doushuai?' The Master said, 'A single stream of rubbed indigo blue; a thousand peaks of carved jade green.' \[The monk\] asked, 'What is the person in the realm?' The Master said, 'Seven pits and eight bumps, seen by no one; a hundred hands and a thousand heads, known only to oneself.' Ascending the hall: 'How clear are ears and eyes, dwelling upright in a secluded valley! The autumn wind enters the ancient pines; the autumn moon rises from the cold water. If patch-robed monks seek the real further in this, two monkeys will hang four tails.' He gave a shout. Ascending the hall: 'Doushuai has no discrimination at all; instead, he calls a tortoise a turtle. Unable to speak of the wondrous or discuss the real, he only knows how to wag his lips and drum his tongue, thereby causing patch-robed monks throughout the world to look and bleed from their eyes. Is there anyone who turns anger into joy and laughs proudly among the mist and clouds?' After a good while, he said, 'A tune of "Ascending to Peace and Joy" played on the flute—it turns out that throughout life, sorrow has never been understood.' Ascending the hall: 'Just seeing the new spring, we meet early summer again. The four seasons are like arrows; the two luminaries are like shuttles. Unawares, rosy cheeks turn into a white head. You must exert effort and apply another spirit: plow your own field, and do not infringe upon others' sprouts. Since it is so, to drag the plow and haul the harrow, it must be the white ox of the Snow Mountains before it works. And tell me, where are its nostrils?' After a good while, he said, 'Chi, chi!' Ascending the hall: 'Constantly dwelling beyond things to pass the clear times, sitting crosswise on an ox and playing a bamboo flute. One tune is secluded of itself, the mountain green of itself; this sentiment is not shared with the white clouds. Rejoicing in happiness, all you Chan worthies! Reflecting instead on Fan Li idly drifting on the blue waves, and recalling Chen Tuan uselessly sleeping on Mount Taihua—how could they have ever dreamed of it, gaining high renown in vain? In truth they did not make a spiritual journey, wandering with wild traces in vain. Since it is so, let not patch-robed monks with eyes say that Long'an is not their very own self. Good!' Ascending the hall: 'No phenomena and no mind—with no mind, what is there to abandon? If you want the real, it all belongs to the real; if you want the false, it entirely returns to the false. Sailing a boat on level ground; galloping a horse in empty space. The man who gazed at the wall for nine years: though having a mouth, he was still like a mute. Examine!' Ascending the hall: 'Night after night, embracing the Buddha to sleep; morning after morning, rising together again. Rising and sitting, constantly accompanying each other; speaking or silent, dwelling together. If you wish to know where the Buddha goes, it is just this sound of speaking. All Chan worthies! Great and small Great Being Fus only know how to hug the bridge pillar, wash and bathe, hold the hawser, and launch the boat, struck out from a printing block, cast out from a mold! How could they know that the patch-robed monk of authentic color plugs up the cave of buddhas and patriarchs, smashes the mysterious and wondrous gate, leaps out of the pit of annihilation and permanence, and does not rely on the realm of purity? Devoid of a single thing, he brandishes both fists alone, striding horizontally across the sea to establish a home and found a state. There is a sort of fellow who also wants to sit motionless and upright atop a hundred-foot pole, yet when it comes to turning the body, he cannot give up his life. Have you not seen Great Master Yunmen say: "Knowing such things, set them aside. You must stir up your spirit, put on some sinew and bone, and recognize it before primal chaos was divided"? Even that is still a dull fellow; how much less can one endure smacking one's lips on the flavours of other people's tongues, with never an end in sight! All Chan guests, do you wish to understand? Raising the eyebrows, what difficulty is there? Clearly not a tip of a hair is seen. The wind blows through the azure sky, the floating clouds are gone; the moon rises over the green mountain, a single ball of jade.' He gave a shout and stepped down from the seat. One day, the Transport Commissioner, Layman Wujin Zhang Shangying, was inspecting his district and passed through Fenning. He invited the elders of the five monasteries to expound the Dharma at Yunyan. The Master ascended the seat last. Holding his staff horizontally, he said, 'Just now, the various kalyāṇamitras took up horizontally and set down vertically, threw straight down and cast obliquely, changing steps and shifting bodies, hiding the head and exposing the horns. Having each confessed defeat in front of the Scholar, they cannot avoid taking the painful stick in Doushuai's hand. Arriving here, it is not up to whether you are willing or unwilling. Why? Seeing injustice, how can one endure it? The patch-robed monk's correct order should naturally be carried out.' He struck the staff and stepped down from the seat. In his room he established three phrases to test students: The first says, 'Parting the grass and peering into the wind is only to see one's nature. Right now, where is the elder's nature?' The second says, 'Only when one recognizes one's self-nature does one escape birth and death. When the light of the eyes falls to the ground, how do you escape?' The third says, 'Having escaped birth and death, one immediately knows where one goes. When the four great elements separate, where do you go?' In the winter of the sixth year of the Yuanyou era, having bathed, he gathered the assembly and spoke a verse, saying: 'Forty and eight, / Slaying both the noble and the profane completely. / If one is not a hero, / The path of Long'an is slippery.' He passed away suddenly. His disciples followed the Master's bequeathed admonition, intending to cremate him and discard the bones into the river. His Dharma-attaining disciple, Layman Wujin Lord Zhang, sent an envoy bearing offerings, and said, 'The late teacher possessed great power of the Way within the gate of the ancestors; we must not let future generations have nothing toward which to raise their reverence.' He had a stupa built at Ru Peak of Long'an, and he was posthumously titled Chan Master Zhenji. > — English (machine translation) (machine translation) - [Previous: 22.24](https://indike.org/pramana/in.bauddha.taisho.2077.22.24) - [Next: 22.26](https://indike.org/pramana/in.bauddha.taisho.2077.22.26) - [Up: 22](https://indike.org/pramana/in.bauddha.taisho.2077.22) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2077~en-mt.22.25) — English, machine translation ## Linked texts (2) - [釋氏稽古略](https://indike.org/pramana/in.bauddha.taisho.2037.4.236) — Classical Chinese - [大慧普覺禪師宗門武庫](https://indike.org/pramana/in.bauddha.taisho.1998b.1.67) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2077.22.25](https://indike.org/pramana/in.bauddha.taisho.2077.22.25) · Pramāṇa