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# 續傳燈錄 23.8

續傳燈錄 23.8

- **Language:** Classical Chinese

### [23.8](https://indike.org/pramana/in.bauddha.taisho.2077.23.8)

潭州法輪應端禪師。南昌除氏子。少依化度善月圓顱登具。謁真淨文禪師機不諧。至雲居會。靈源分座為眾激昂。師扣其旨。然以妙入諸經自負。源嘗痛劄之。師乃援馬祖百丈機語及華嚴宗旨為表。源笑曰。馬祖百丈固錯矣。而華嚴宗旨與箇事喜沒交涉。師憤然欲他往因請辭。及揭簾忽大悟汗流浹背。源見乃曰。是子識好惡矣。馬祖百丈文殊普賢幾被汝帶累。由此譽望四馳。名士夫爭挽應世皆不就。政和末太史張公司成以百丈堅命開法。師不得已始從。上堂。舉大隋劫火洞然話。遂曰。六合傾翻劈面來。暫披麻縷混塵埃。因風吹火渾閑事。引得游人不肯回。壞不壞隨不隨。徒將聞見強針錐。太湖三萬六千頃。月在波心說向誰。僧問。如何是賓中賓。師曰。芒鞋竹杖走紅塵。曰如何是賓中主。師曰。十字街頭逢上祖。曰如何是主中賓。師曰。御馬金鞭混四民。曰如何是主中主。師曰。金門誰敢擡眸覷。曰賓主已蒙師指示。向上宗乘又若何。師曰。昨夜霜風刮地寒。老𤠔嶺上啼殘月。

> Chan Master Yingduan of Falun in Tanzhou was a son of the Chu family of Nanchang. In his youth, he relied on Shanyue of Huadu to shave his head and receive full ordination. He visited Chan Master Zhenjing Wen, but their dynamic did not harmonize. He then went to the assembly at Yunju. Lingyuan shared the seat and vigorously inspired the assembly. The master inquired into his tenets, but took pride in his own wondrous entry into the various scriptures. Lingyuan once severely pricked him \[with testing words\]. The master thereupon cited the dynamic sayings of Mazu and Baizhang as well as the lineage tenets of the Huayan as justification. Lingyuan laughed and said, "Mazu and Baizhang were certainly mistaken, and the lineage tenets of the Huayan have absolutely no connection to this matter!" The master, indignant, wanted to leave for elsewhere and took his leave. As he lifted the curtain, he suddenly experienced great awakening, with sweat pouring down his back. Seeing this, Lingyuan said, "This fellow knows good from bad now! Mazu, Baizhang, Mañjuśrī, and Samantabhadra were nearly implicated by you." From this, his reputation spread in all directions. Famous literati vied to invite him to appear in the world \[as abbot\], but he declined them all. At the end of the Zhenghe era, the Grand Historian Lord Zhang Sicheng firmly commanded him to open the Dharma \[hall\] at Baizhang. Having no alternative, the master finally complied. He ascended the hall, cited the story of the conflagration of the kalpa blazing at Dasui, and then said: / "The six directions overturn, rushing right at one's face; / For a time donning hemp clothes, mingling with the dust. / Blowing on fire with the wind is purely a casual affair, / Yet it entices the wayfarer not to return. / Does it perish or not? Does it follow along or not? / In vain one forcefully applies needles and awls using what is heard and seen. / The thirty-six thousand qing of Lake Tai— / The moon is in the heart of the waves; to whom can it be told?" / A monk asked, "What is the guest within the guest?" / The master said, "Straw sandals and bamboo staff walking in the red dust." / The monk said, "What is the host within the guest?" / The master said, "At the crossroads, meeting the supreme ancestor." / The monk said, "What is the guest within the host?" / The master said, "An imperial horse with a golden whip mingling among the four classes of people." / The monk said, "What is the host within the host?" / The master said, "At the golden gate, who dares raise an eye to look?" / The monk said, "Having received the master's instruction on guest and host, what about the supreme ancestral vehicle?" / The master said, "Last night the frosty wind scraped the earth cold; / An old ape on the ridge wails at the waning moon."  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2077~en-mt.23.8) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.2077.23.8](https://indike.org/pramana/in.bauddha.taisho.2077.23.8) · Pramāṇa
