[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) › 22.26 # 續傳燈錄 22.26 續傳燈錄 22.26 - **Language:** Classical Chinese ### [22.26](https://indike.org/pramana/in.bauddha.taisho.2077.22.26) 東京法雲佛照杲禪師。自妙年遊方謁圓通璣禪師。入室次璣舉。僧問投子。大死底人却活時如何。子曰。不許夜行投明須到意作麼生。師曰。恩大難酬。璣大喜遂命首眾。至晚為眾秉拂。璣遲而訥眾笑之。師有赧色。次日於僧堂點茶。因觸茶瓢墮地。見瓢跳乃得應機三昧。後依真淨。因讀祖偈曰。心同虛空界。示等虛空法。證得虛空時。無是無非法。豁然大悟。每謂人曰。我於紹聖三年十一月二十一日悟得方寸禪。出住歸宗詔居淨。因僧問。達磨西來傳箇甚麼。師曰。周秦漢魏。問昔日僧問雲門。如何是透法身句。門曰。北斗裏藏身。意旨如何。師曰。赤心片片。曰若是學人即不然。師曰。汝又作麼生。曰昨夜擡頭看北斗。依稀却似點糖糕。師曰。但念水草餘無所知。上堂。西來祖意教外別傳。非大根器不能證入。其證入者不被文字語言所轉。聲色是非所迷。亦無雲門臨濟之殊趙州德山之異。所以唱道須明有語中無語無語中有語。若向這裏薦得可謂終日著衣未嘗挂一縷絲。終日喫飯未嘗齩一粒米。直是呵佛罵祖有甚麼過。雖然如是。欲得不招無間業。莫謗如來正法輪。喝一喝下座。上堂拈拄杖曰。歸宗會斬蛇。禾山解打鼓。萬象與森羅。皆從這裏去。擲下拄杖曰。歸堂喫茶。師以力參深到。語不入時每示眾。常舉老僧熙寧八年文帳在鳳翔府供申。當年崩了華山四十里。壓倒八十村人家。汝輩後生茄子瓠子幾時知得。或問曰。寶華王座上。因甚麼一向世諦。師曰。癡人佛性豈有二種耶。 > Chan Master Fogzhao Gao of Fayun in the Eastern Capital went on itinerant pilgrimage from his youth and visited Chan Master Tongji of Yuantong. During his entry into the abbot's room, Ji brought up: 'A monk asked Touzi, "When a person of the Great Death comes back to life, how is it?" Touzi said, "Not permitted to travel by night; he must arrive by daybreak." What does this mean?' The Master said, 'Great kindness is hard to repay.' Ji was delighted and appointed him head monk. In the evening, he took up the whisk for the assembly; Ji was slow and stammering, and the assembly laughed at him. The Master had a look of shame. The next day, he was serving tea in the Saṅgha hall; when he knocked the tea ladle to the ground and saw it bounce, he attained the samādhi of responding to capacity. Later he relied on Zhenjing. Because of reading an ancestral verse that said: 'The mind is the same as the realm of empty space, / Showing the Dharma equal to empty space. / When one realizes empty space, / There is neither right nor wrong,' he was suddenly awakened with great awakening. He often said to people, 'On the twenty-first day of the eleventh month in the third year of the Shaosheng era, I awakened to the Chan of the square inch.' He came forth to dwell at Guizong, and by imperial decree resided at Jing'yin. Because a monk asked, 'What did Bodhidharma transmit when coming from the West?' the Master said, 'Zhou, Qin, Han, and Wei.' \[A monk\] asked, 'In the past, a monk asked Yunmen, "What is the phrase that penetrates the Dharmakāya?" Yunmen said, "Hide the body inside the Northern Dipper." What was his meaning?' The Master said, 'Pieces of a sincere heart.' \[The monk\] said, 'If it were this student, it would not be so.' The Master said, 'What would you do?' \[The monk\] said, 'Last night I lifted my head to look at the Northern Dipper; faintly, it resembled a spotted sugar cake.' The Master said, 'You only think of water and grass; you know nothing else.' Ascending the hall: 'The ancestral intention from the West is a special transmission outside the teachings; unless one is of great capacity, one cannot verify and enter it. Those who verify and enter it are not turned by words and letters, nor deluded by sounds, forms, right, or wrong; neither is there the distinction between Yunmen and Linji, nor the difference between Zhaozhou and Deshan. Therefore, in chanting the Way, one must clarify that within speech there is no speech, and within no speech there is speech. If you comprehend here, you can be said to wear clothes all day without ever hanging a single thread, and eat food all day without ever biting a single grain of rice. Even scolding buddhas and cursing patriarchs—what fault is there? Even though it is so, if you wish not to incur the karma of the Avīci hell, do not slander the Tathāgata's wheel of the true Dharma.' He gave a shout and stepped down from the seat. Ascending the hall, he took up his staff and said, 'Guizong was able to slash the snake; Heshan understood beating the drum. The myriad phenomena and dense forms all depart from here.' He threw down the staff and said, 'Return to the hall and drink tea.' Because the Master's forceful investigation reached great depth, his words did not conform to the times. Whenever instructing the assembly, he often cited: 'This old monk's official record of the eighth year of the Xining era was submitted to Fengxiang Prefecture: in that year, forty li of Mount Hua collapsed, crushing eighty villages of households. When will you youngsters, like eggplants and gourds, understand?' Someone asked, 'Upon the precious flower-throne of the king, why do you solely speak of worldly truth?' The Master said, 'Foolish man! How could the buddha-nature be of two kinds?' > — English (machine translation) (machine translation) - [Previous: 22.25](https://indike.org/pramana/in.bauddha.taisho.2077.22.25) - [Next: 22.27](https://indike.org/pramana/in.bauddha.taisho.2077.22.27) - [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.22.26) — English, machine translation ## Linked texts (1) - [虛堂和尚語錄](https://indike.org/pramana/in.bauddha.taisho.2000.5.153) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2077.22.26](https://indike.org/pramana/in.bauddha.taisho.2077.22.26) · Pramāṇa