[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) › 25.10 # 續傳燈錄 25.10 續傳燈錄 25.10 - **Language:** Classical Chinese ### [25.10](https://indike.org/pramana/in.bauddha.taisho.2077.25.10) 彭州大隨南堂元靜禪師。後名道興。閬之玉山大儒趙公約仲之子也。十歲病甚。母禱之。感異夢捨令出家。師成都大慈寶生院宗裔。元祐三年通經得度。留講聚有年而南下。首參永安恩禪師。於臨濟三頓棒話發明。次依諸名宿無有當意者。聞五祖機峻。欲抑之。遂謁祖。祖乃曰。我此間不比諸方。凡於室中不要汝進前退後竪指擎拳繞禪床作女人拜提起坐具千般伎倆。秖要爾一言下諦當。便是汝見處。師茫然退。參三載。一日入室罷。祖謂曰子所下語已得十分。試更與我說看。師即剖而陳之。祖曰。說亦說得十分。更與我斷看。師隨所問而判之。祖曰。好即好秖是未曾得老僧說話在。齋後可來祖師塔所。與汝一一按過始得。及至彼。祖便以即心即佛非心非佛。睦州擔板漢。南泉斬猫兒。趙州狗子無佛性有佛性之語。編辟之其所對了無凝滯。至子胡狗話。祖遽轉面曰。不是。師曰。不是却如何。祖曰。此不是則和前面皆不是。師曰。望和尚慈悲指示。祖曰。看他道。子胡有一狗。上取人頭中取人腰下取人脚。入門者好看。纔見僧入門便道看狗。向子胡道看狗處。下一轉語教子胡結舌。老僧鈐口便是爾了當處。次日入室師默啟其說。祖笑曰。不道爾不是千了百當底人。此語秖似先師下底語。師曰。某何人得似端和尚。祖曰。不然。老僧雖承嗣他。謂他語拙。蓋秖用遠錄公手段接人故也。如老僧共遠錄公。便與百丈黃檗南泉趙州輩把手共行。才見語拙即不堪。師以為不然迺拽杖渡江。適大水泛漲因留。四祖儕輩挽其歸。又二年祖方許可。嘗商略古今次。執師手曰。得汝說須是吾舉。得汝舉須是吾說。而今而後佛祖祕要諸方關鍵。無逃子掌握矣。遂創南堂以居之。於是名冠寰海。成都帥席公旦請開法嘉祐。未幾徙昭覺遷能仁及大隨。上堂。君王了了將帥惺惺。一回得勝六國平寧。上堂舉臨濟參黃檗之語。白雲端和尚頌云。一拳拳倒黃鶴樓。一趯趯翻鸚鵡洲。有意氣時添意氣。不風流處也風流。師曰。大隨即不然。行年七十老躘蹱。眼目精明耳不聾。忽地有人欺負我。一拳打倒過關東。上堂問答已。乃曰。有祖已來時人錯會。秖將言句以為禪道。殊不知道本無體因體而得名。道本無名因名而立號。秖如適來上座纔恁麼出來便恁麼歸眾。且道具眼不具眼。若道具眼。纔恁麼出來。眼在甚麼處。若道不具眼。爭合便恁麼去。諸仁者。於此見得倜儻分明。則知二祖禮拜依位而立真得其髓。秖這些子是三世諸佛命根。六代祖師命脈。天下老和尚安身立命處。雖然如是。須是親到始得。上堂。自己田園任運耕。祖宗基業力須爭。悟得千聖頭邊坐。用向三途底下行。僧問。祖師心印請師直指。師曰。爾聞熱麼。曰聞。師曰。且不聞寒。曰和尚還聞熱否。師曰。不聞。曰為甚麼不聞。師搖扇曰。為我有這箇。問如何是奪人不奪境。師曰。活捉魔王鼻孔穿。曰如何是奪境不奪人。師曰。中心樹子屬吾曹。曰如何是人境兩俱奪。師曰。一釣三山連六鼈。曰如何是人境俱不奪。師曰。白日騎牛穿市過。問蓮華未出水時如何。師曰好。曰出水後如何。師曰好。曰如何是蓮華。師曰好。僧禮拜。師曰。與他三箇好。萬事一時休。問藏天下於天下。即不問。乃舉拳曰。秖如這箇作麼生藏。師曰。有甚麼難。曰且作麼生藏。師曰。衫袖裏曰未審如何是紀綱佛法底人。師曰。不可是鬼。曰忽遇殺佛殺祖底來。又作麼生支遣。師曰。老僧有眼不曾見。問學人乍入叢林乞師指示。師曰。喫粥喫飯莫教放在腦後。曰終日喫時未嘗喫。師曰。負心衲子不識好惡。問劫火洞然大千俱壞。未審這箇壞也無。師曰。阿誰教爾恁麼。問僧進前鞠躬。曰。不審。師曰。是壞不壞。僧無語。問如何是山裏禪。師曰。庭前嫰竹先生笋。㵎下枯松長老枝。曰如何是市裏禪。師曰。六街鐘鼓韻鼕鼕。即處鋪金世界中。曰如何是村裏禪。師曰。賊盜消亡蠶麥熟。謳歌鼓舞樂昇平。問如何是諸佛出身處。師曰。問得甚當。曰便恁麼去時如何。師曰。答得更奇。問因山見水見水忘山。山水俱忘理歸何所。師曰。山僧坐却舌頭天地黯黑。有一老宿垂語云。十字街頭起一間茅廁。秖是不許人屙。僧舉以扣師。師曰。是爾先屙了。更教甚麼人屙。宿聞焚香遙望大隨再拜謝之。紹興乙卯秋七月大雨雪山中有異象。師曰。吾期至矣。十七日別郡守。以次越三日示少恙於天彭。二十四日夜謂侍僧曰。天曉無月時如何。僧無對。師曰。倒教我與汝下火始得。翌日還堋口廨院。留遺誡。蛻然示寂。門弟子奉全身歸。煙霧四合猿鳥悲鳴。茶毘異香遍野。舌本如故設利五色者不可計。瘞于定光塔之西。後住天童天目文禮作師畫像贊。可補行實之缺。因併錄此。贊曰。東山一會人。唯他不唧𠺕。別處著閑房。叢林難講究。邡水潭蛇出驚人。鈍鐵鍋雞啼白晝。雜劇打來。全火秖候。晚歲放疎慵。却與俗和同。勤巴子使人勘驗。擲香貼便顯家風。定光無佛枉費羅籠。臨行搖鐸虛空。那知喪盡白雲宗。 > Chan Master Nantang Yuanjing of Dasui in Pengzhou, later named Daoxing, was a son of the great Confucian scholar Lord Zhao Yuezhong of Yushan in Langzhou. At age ten he fell severely ill; his mother prayed, and moved by an extraordinary dream, allowed him to leave home. The master was a lineage descendant of Baosheng Cloister at Daci in Chengdu. In the third year of the Yuanyou era (1088), having mastered the scriptures, he received ordination. He remained among the lecturing assemblies for years and then journeyed south. First he called upon Chan Master En of Yong'an, gaining illumination upon Linji's 'three beatings with the stick' story. Next he relied upon various celebrated seniors, none of whom satisfied his mind. Hearing of Wuzu's sharp dynamic, he wished to test him, and so visited the Patriarch. The Patriarch then said: 'Here with me is unlike other quarters. In the abbot's room I do not want you advancing forward, stepping back, raising a finger, thrusting up a fist, circling the meditation seat, making prostrations like a woman, lifting up the sitting mat, or engaging in a thousand kinds of tricks. I only want you to be exact and fitting in a single phrase—that will be your insight.' The master withdrew in bewilderment. He practiced there for three years. One day, after entering the abbot's room, the Patriarch said to him: 'The phrases you have brought forth have already attained ten-tenths. Try to explain them further for me to see.' The master immediately analyzed and presented them. The Patriarch said: 'Your explanation is also ten-tenths. Try further to judge them for me to see.' The master judged them in accordance with each question. The Patriarch said: 'Good though it is, you still have not grasped this old monk's talk. After the midday meal, come to the Patriarch's Stūpa; only when I review them with you one by one will it do.' When he arrived there, the Patriarch immediately tested and examined him with \[such sayings as\] 'Mind itself is Buddha', 'Neither mind nor Buddha', Muzhou's 'board-carrying fellow', Nanquan's 'cutting the cat in two', and Zhaozhou's 'A dog has no Buddha-nature' and 'has Buddha-nature'. The master's replies were completely free of obstruction. Coming to Zihu's dog story, the Patriarch suddenly turned his face away and said: 'Wrong.' The master said: 'If it is wrong, what then?' The Patriarch said: 'If this is wrong, then together with those before, all are wrong.' The master said: 'I look to the upādhyāya's compassion to give instruction.' The Patriarch said: 'Look at what he says: "Zihu has a dog: above, it takes people's heads; in the middle, it takes people's waists; below, it takes people's legs. Those entering the gate, take good care!" As soon as he sees a monk entering the gate, he immediately says: "Look at the dog!" At the point where Zihu says "Look at the dog!", bring forth a turning word to make Zihu tongue-tied and this old monk clamp his mouth shut—then that will be where you are settled.' The next day he entered the room, and the master silently revealed his explanation. The Patriarch laughed and said: 'I do not say that you are not a man completely accomplished in every way; but this phrase is merely like a phrase brought forth by my late master.' The master said: 'Who am I to be like Upādhyāya Duan?' The Patriarch said: 'Not so. Although this old monk inherited his lineage, I say his words were clumsy, for he only used the methods of Old Master Yuanlu to receive people. If this old monk joined with Old Master Yuanlu, we would walk hand-in-hand with the likes of Baizhang, Huangbo, Nanquan, and Zhaozhou. The moment one sees clumsy words, it is unacceptable.' The master thought otherwise and, dragging his staff, crossed the river. Just then a great flood swelled, so he was delayed; four peer companions of the Patriarch persuaded him to return. After another two years, the Patriarch finally gave his approval. Once, while discussing the past and present, he took the master's hand and said: 'When you can speak, I must raise it; when you raise it, I must speak. From now on, the secret essentials of the Buddhas and Patriarchs and the key pivots of every quarter will not escape your grasp.' Thereupon he established Nantang ('South Hall') for him to dwell in. Thereupon his fame crowned the world. Lord Xi Dan, the military commissioner of Chengdu, requested him to open the Dharma hall at Jiayou. Before long he moved to Zhaojue, transferred to Nengren, and then to Dasui. Ascending the hall: 'When the sovereign is clear-sighted, generals and commanders are astute. Winning victory once, the six states are peaceful and serene.' Ascending the hall, he cited the story of Linji visiting Huangbo. Upādhyāya Baiyun Duan's verse said: / 'A single fist punches down Yellow Crane Tower, / A single kick overturns Parrot Islet. / Where there is high spirit, spirit is added; / Where there is no romance, there is also romance.' / The master said: 'Dasui is not so: / Walking along at seventy, an old totterer, / Eyes bright and clear, ears not deaf. / If someone suddenly bullies me, / A single punch knocks him down beyond the eastern pass!' Ascending the hall, when questions and answers were concluded, he then said: 'Ever since the Patriarchs, people of the times have misunderstood, merely taking words and phrases to be the Chan Path. Little do they know that the Path originally has no substance, but obtains a name on account of substance; the Path originally has no name, but establishes a title on account of names. Just like just now, when the elder monk came forth like this and then returned to the assembly like this: tell me, does he possess the eye or not possess the eye? If you say he possesses the eye, as soon as he came forth like this, where was the eye? If you say he does not possess the eye, how could he go off just like this? Worthy friends! If you see distinctly and uninhibitedly here, then you will know that the Second Patriarch's bowing and standing in his place truly attained the marrow. Just this little bit is the life-root of the Buddhas of the three periods, the life-vein of the six generations of Patriarchs, and the place where the old upādhyāyas under heaven settle their bodies and establish their lives. Although this is so, you must arrive there personally before it will do.' Ascending the hall: 'One's own fields and gardens are cultivated at will; / For the ancestral estate, one must strive with all one's might. / Awakening, one sits beside the heads of the thousand sages; / Functioning, one walks beneath the three evil destinies.' A monk asked: 'Regarding the Patriarchs' mind-seal, please instruct directly, Master.' The master said: 'Do you feel the heat?' The monk said: 'I feel it.' The master said: 'For now, you do not feel the cold.' The monk said: 'Does the upādhyāya also feel the heat or not?' The master said: 'I do not.' The monk said: 'Why do you not feel it?' The master waved his fan and said: 'Because I have this.' He was asked: 'What is taking away the person but not taking away the environment?' The master said: 'Capturing the demon king alive, his nostrils are pierced.' 'What is taking away the environment but not taking away the person?' The master said: 'The tree in the center belongs to our company.' 'What is taking away both person and environment?' The master said: 'A single hook catches the three mountains, linked to six turtles.' 'What is taking away neither person nor environment?' The master said: 'Riding an ox in broad daylight, passing through the marketplace.' He was asked: 'How is it before the lotus emerges from the water?' The master said: 'Good.' 'How is it after it emerges from the water?' The master said: 'Good.' 'What is the lotus?' The master said: 'Good.' The monk bowed. The master said: 'Given three "goods" to him, / The ten thousand affairs cease all at once.' He was asked: 'I do not ask about hiding the world in the world; but—' raising his fist, he said: 'How to hide this one?' The master said: 'What difficulty is there?' The monk said: 'For now, how to hide it?' The master said: 'Inside the coat sleeve.' The monk said: 'I wonder, what kind of person regulates and disciplines the Buddha Dharma?' The master said: 'It cannot be a ghost.' The monk said: 'If one suddenly encounters someone who kills the Buddhas and kills the Patriarchs, how should one deal with him?' The master said: 'This old monk has eyes, but has never seen such a one.' A monk asked: 'A student newly entered into the monastery begs the master for instruction.' The master said: 'Eating gruel and eating rice, do not let them be put behind your head.' The monk said: 'When eating all day long, one has never eaten.' The master said: 'An ungrateful patch-robed monk does not know good from bad.' He was asked: 'When the kalpa-fire burns fiercely and the great chiliocosm is completely destroyed, I wonder, is this one destroyed or not?' The master said: 'Who told you to ask like this?' The monk stepped forward, bowed, and said: 'I do not know.' The master said: 'Is it destroyed or not destroyed?' The monk was speechless. He was asked: 'What is Chan in the mountains?' The master said: 'Tender bamboo in front of the courtyard first grows shoots; / Withered pine down in the ravine grows old branches.' 'What is Chan in the city?' The master said: 'On the six avenues, drums and bells boom in rhythm; / Right on the spot, gold is spread throughout the world.' 'What is Chan in the village?' The master said: 'Bandits and thieves are eradicated, silkworms and wheat ripen; / Singing and dancing, rejoicing in peace.' He was asked: 'What is the place where all Buddhas make their appearance?' The master said: 'You asked very appropriately.' The monk said: 'When going on like this, what then?' The master said: 'The answer is even more extraordinary.' He was asked: 'Because of the mountain one sees the water; seeing the water, one forgets the mountain. When mountain and water are both forgotten, where does principle return?' The master said: 'When this mountain monk sits down on his tongue, heaven and earth turn pitch-black.' An old senior had put forth a saying: 'At the crossroads, a thatched latrine is built; only people are not allowed to defecate.' A monk raised this to query the master. The master said: 'You already defecated first; whom else do you tell to defecate?' Hearing of this, the senior burned incense, looked toward Dasui from afar, and bowed twice in thanks. In the yimao year of Shaoxing (1135), in the seventh month of autumn, heavy snow fell like rain, and there were anomalous signs in the mountains. The master said: 'My time has arrived.' On the seventeenth day, he took leave of the commandery prefect; after that, three days later, he showed a slight illness at Tianpeng. On the night of the twenty-fourth, he said to the attendant monk: 'When dawn breaks and there is no moon, how is it?' The monk made no reply. The master said: 'Inverted, you make me set fire for you before it will do.' The next day he returned to the public cloister at Bengkou, left his final admonitions, and shed his body, showing nirvāṇa. His disciples brought his whole body back; mists gathered from all four quarters, and apes and birds cried sorrowfully. During the cremation, an extraordinary fragrance filled the fields; the root of his tongue remained as before, and multicolored relics were beyond count. They were buried to the west of Dingguang Stūpa. Later, Wenli of Tianmu, who resided at Tiantong, composed a portrait encomium for the master, which can supplement the gaps in his biographical record; it is therefore recorded together here. The encomium says: / 'Among the gathering at Dongshan, / Only he was unastute. / Setting up an idle room elsewhere, / Difficult to investigate in the monasteries. / Fang River pool's serpent emerges to startle people; / The blunt iron cauldron's rooster crows in broad daylight. / When the variety play is performed, / It takes the full fire to wait on it. / In his later years he indulged in laxity and leisure, / Yet harmonized and mingled with the vulgar world. / Qin Ba-zi sent someone to test him; / Tossing the incense wrapper immediately revealed his house style. / Dingguang has no Buddha—in vain was the snare cast; / On the verge of departure, shaking the bell in empty space— / Who knew he thoroughly buried the Baiyun lineage?' > — English (machine translation) (machine translation) - [Previous: 25.9](https://indike.org/pramana/in.bauddha.taisho.2077.25.9) - [Next: 25.11](https://indike.org/pramana/in.bauddha.taisho.2077.25.11) - [Up: 25](https://indike.org/pramana/in.bauddha.taisho.2077.25) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2077~en-mt.25.10) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2077.25.10](https://indike.org/pramana/in.bauddha.taisho.2077.25.10) · Pramāṇa