[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) › 25.7 # 續傳燈錄 25.7 續傳燈錄 25.7 - **Language:** Classical Chinese ### [25.7](https://indike.org/pramana/in.bauddha.taisho.2077.25.7) 舒州太平慧懃佛鑑禪師。本郡汪氐子。丱歲師廣教圓深。試所習得度。每以唯此一事實餘二則非真味之有省。廼遍參名宿往來五祖之門有年。恚祖不為印據。與圓悟相繼而去。及悟歸五祖方大徹證。而師忽至意欲他邁。悟勉令挂搭。且曰。某與兄相別始月餘。比舊時相見時如何。師曰。我所疑者此也遂參堂。一日聞祖舉僧問趙州如何是和尚家風。州曰。老僧耳聾高聲問將來。僧再問。州曰。爾問我家風。我却識爾家風了也。師即大豁所疑曰。乞和尚指示極則。祖曰森羅及萬象一法之所印。師展拜。祖令主翰墨。後同圓悟語話次舉東寺問仰山鎮海明珠因緣。至無理可伸處。圓悟徵曰。既云收得逮索此珠。又道無言可對無理可伸。師不能加答。明日謂悟曰。東寺秖索一顆珠。仰山當下傾出一栲栳。悟深肯之。乃告之曰。老兄更宜親近老和尚去。師一日造方丈。未及語被祖詬罵懡㦬而退。歸寮閉門打睡恨祖不已。悟已密知即往扣門。師曰誰。悟曰我。師即開門。悟問。爾見老和尚如何。師曰。我本不去被爾賺累。我遭這老漢詬罵。悟呵呵大笑曰。爾記得前日下底語麼。師曰。是甚麼語。悟曰。爾又道。東寺秖索一顆珠。仰山傾出一栲栳。師當下釋然。悟遂領師同上方丈。祖纔見遽曰。懃兄且喜大事了畢。明年命師為第一座。會太平靈源赴黃龍其席既虛。源薦師於舒守孫鼎臣。遂命補處五祖付法衣。師受而捧以示眾曰。昔釋迦文佛以丈六金襴袈裟。披千尺彌勒佛身。佛身不長袈裟不短。會麼。即此樣無他樣。自是法道大播。政和初詔住東都智海。五年乞歸得旨居蔣山。樞密鄧公子常奏師徽號。椹服僧問。如何是祖師西來意。師曰喫醋知酸喫鹽知鹹。曰弓折箭盡時如何。師曰。一場懡㦬。問不與萬法為侶者是甚麼人。師曰。拶破露柱。曰歸鄉無路時如何。師曰。王程有限。曰前三三後三三又作麼生。師曰。六六三十六。問承聞和尚親見五祖是否。師曰。鐵牛齧碎黃金草。曰恁麼則親見五祖也。師曰。我與爾有甚冤讎。曰秖如達磨見武帝意旨如何。師曰。胡言易辯漢語難明。曰為甚淒淒暗渡江。師曰。因風借便。問如何是主中賓。師曰。進前退後愁殺人。曰如何是賓中主。師曰。真實之言成妄語。曰如何是賓中賓。師曰。夫子遊行厄在陳。曰如何是主中主。師曰。終日同行非伴侶。曰賓主已蒙師指示。向上宗乘事若何。師曰。大斧斫了手摩挲。問即心即佛即不問。非心非佛事如何。師曰。昨日有僧問老僧不對。曰未審與即心即佛相去多少。師曰。近則千里萬里。遠則不隔絲毫。曰忽被學人截斷兩頭。歸家穩坐又作麼生。師曰。爾家在甚麼處。曰大千沙界內一箇自由身。師曰。未到家在更道。曰學人到這裏直得東西不辨南北不分去也。師曰。未為分外。上堂。至道無難唯嫌揀擇。桃花紅李花白。誰道融融只一色。燕子語黃鶯鳴。誰道關關秖一聲。不透祖師關棙子。空認山河作眼睛。上堂。日日日西沈日日日東上。若欲學菩提。擲下拄杖曰。但看此模樣。五祖周祥上堂。去年今日時。紅爐片雪飛。今日去年時。曹娥讀夜碑。末後一句子。佛眼莫能窺。白蓮峯頂上。紅日遶須彌鳥啄珊瑚樹。鯨吞離水犀。太平家業在。千古襲楊岐。上堂橫拄杖曰。先照後用。竪起曰。先用後照。倒轉曰。照用同時。卓一下曰。照用不同時。汝等諸人被拄杖一口吞盡了也。自是爾不覺。若向這裏道得轉身句。免見一場氣悶。其或未然。老僧今日失利。上堂。金烏急玉兔速。急急流光七月十。無窮遊子不歸家。縱歸秖在門前立。門前立。把手牽伊不肯入。萬里看看寸草無。殘花落地無人拾。無人拾。一回雨過一回濕。上堂。世尊有密語迦葉不覆藏。乃曰。爾尋常說黃道黑評品古今。豈不是密語。爾尋常折旋俯仰拈匙把筯祇揖萬福。是覆藏不覆藏。忽然瞥地去也不可知。要會麼。世尊有密語。冬到寒食一百五。迦葉不覆藏。水泄不通已露贓。靈利衲僧如會得。一重雪上一重霜。上堂。十五日已前事錦上鋪花。十五日已後事如海一漚發。正當十五日大似一尺鏡照千里之像。雖則真空絕跡。其奈海印發光。任他露柱開花。說甚佛面百醜。何故到頭霜夜月任運落前溪。上堂舉僧問逍州。如何是不遷義。州以手作流水勢。其僧有省。又僧問法眼。不取於相如如不動。如何是不取於相見於如如不動。眼曰。日出東方夜落西。其僧亦有省。若也於此見得。方知道旋嵐偃嶽本來常靜。江河競注元自不流。其或未然。不免更為饒舌。天左旋地右轉。古往今來經幾遍。金烏飛玉兔走。纔方出海門。又落青山後。江河波渺渺。淮濟浪悠悠。直入滄溟晝夜流。遂高聲曰。諸禪德。還見如如不動麼。師室中以木骰子六隻面面皆書公字。僧纔入師擲曰。會麼僧擬不擬。師即打出。七年九月八日上堂。祖師心印狀似鐵牛之機。去即印住住即印破。直饒不去不住。亦未是衲僧行履處。且作麼生是衲僧行履處。待十月前後為諸人注破。至後月八日沐浴更衣端坐。手寫數書別故舊。停筆而化。闍維收靈骨設利塔于本山。 > Chan Master Fogan Huiqin of Taiping in Shuzhou was a native of the Wang clan in that commandery. In his youth, he took as his teacher Yuanshen of Guangjiao, and after being tested on his studies, he was ordained. He was constantly awakened through savoring the line, 'Only this one thing is true, the other two are not.' He then called upon renowned elders far and wide, coming and going at the gate of Wuzu for years. Resentful that Wuzu would not grant him the seal of confirmation, he departed one after the other with Yuanwu. When Yuanwu returned to Wuzu and attained great, penetrating realization, the Master suddenly arrived intending to journey elsewhere. Yuanwu urged him to hang up his bowl and robe \[to stay\], and said, 'It has only been a little over a month since you and I parted. Compared to when we met in the past, how is it now?' The Master said, 'This is precisely what I doubt.' He then entered the hall. One day, he heard Wuzu cite: A monk asked Zhaozhou, 'What is the Upādhyāya's house style?' Zhaozhou said, 'This old monk is deaf; ask in a louder voice.' The monk asked again. Zhaozhou said, 'You asked about my house style, but I have already recognized your house style.' The Master's doubts instantly dissolved with great clarity, and he said, 'I beg the Upādhyāya to point out the ultimate principle.' Wuzu said, 'The manifold forms and myriad phenomena are imprinted by the single Dharma.' The Master bowed. Wuzu had him take charge of correspondence. Later, while in conversation with Yuanwu, the Master cited the nidāna of Dongsi asking Yangshan about the luminous pearl that subdues the sea, reaching the point where 'there was no principle to set forth.' Yuanwu questioned him, saying, 'Since it is said that he obtained and retrieved this pearl, yet it is also said that there were no words to reply with and no principle to set forth \[what do you say\]?' The Master could add no answer. The next day, he said to Yuanwu, 'Dongsi only sought one pearl, but Yangshan immediately poured out a whole bushel.' Yuanwu deeply approved of him, and thereupon told him, 'Elder brother, you ought to draw even closer to the old Upādhyāya.' One day, the Master went to the abbot's quarters. Before he could speak, he was scolded and reviled by Wuzu and withdrew in shame. Returning to his quarters, he closed the door and lay down to sleep, resentful of Wuzu without end. Yuanwu, having secretly learned of this, went and knocked on the door. The Master said, 'Who is it?' Yuanwu said, 'It is I.' The Master opened the door. Yuanwu asked, 'How did your meeting with the old Upādhyāya go?' The Master said, 'I was originally not going to go, but was misled by you into trouble; I suffered this old fellow's scolding and reviling.' Yuanwu laughed heartily and said, 'Do you remember the turning word you offered the other day?' The Master said, 'What word was that?' Yuanwu said, 'You said again: Dongsi only sought one pearl, but Yangshan poured out a whole bushel.' The Master instantly felt relieved. Yuanwu then led the Master to go up together to the abbot's quarters. As soon as Wuzu saw them, he said at once, 'Brother Qin, rejoice! The great matter is completely settled.' The following year, \[Wuzu\] appointed the Master as the first seat. It happened that Lingyuan of Taiping went to Huanglong and his seat became vacant; Yuan recommended the Master to the prefect of Shu, Sun Dingchen, who thereupon appointed him to succeed him, and Wuzu bestowed the Dharma robe. The Master received and held it up to show the assembly, saying: 'Anciently, Śākyamuni Buddha draped his sixteen-foot golden brocade kāṣāya over the thousand-foot body of Maitreya Buddha. The Buddha's body was not too long, and the kāṣāya was not too short. Do you understand? It is just this pattern, no other pattern.' From then on, his Dharma way spread widely. In the beginning of the Zhenghe era, he was summoned by imperial decree to reside at Zhihai in the Eastern Capital. In the fifth year, he requested permission to return, and obtained an edict to reside at Mount Jiang. Privy Councilor Deng Gongchang memorialized for the Master's honorific title and purple robe. A monk asked, 'What is the meaning of the Patriarch's coming from the West?' The Master said, 'Drinking vinegar, one knows sourness; eating salt, one knows saltiness.' The monk said, 'What about when the bow is broken and the arrows are exhausted?' The Master said, 'A bout of shame.' The monk asked, 'What kind of person is it that does not take the myriad dharmas as companions?' The Master said, 'Crushing the exposed pillar.' The monk said, 'What about when there is no road to return home?' The Master said, 'The king's journey has its limits.' The monk said, 'What about "three three in front, three three behind"?' The Master said, 'Six times six is thirty-six.' The monk asked, 'I have heard that the Upādhyāya met Wuzu in person; is that so?' The Master said, 'The iron ox chewed up the golden grass.' The monk said, 'In that case, you indeed met Wuzu in person.' The Master said, 'What enmity or grudge do I have with you?' The monk said, 'Just as when Bodhidharma met Emperor Wu, what was his meaning?' The Master said, 'Barbarian speech is easy to distinguish, but Han language is difficult to understand.' The monk said, 'Why did he cross the river secretly in sorrow?' The Master said, 'Taking advantage of the wind.' The monk asked, 'What is the guest within the host?' The Master said, 'Advancing forward and retreating backward causes terrible sorrow.' The monk said, 'What is the host within the guest?' The Master said, 'True words turn into falsehood.' The monk said, 'What is the guest within the guest?' The Master said, 'The Master traveled, suffering distress in Chen.' The monk said, 'What is the host within the host?' The Master said, 'Walking together all day, yet not companions.' The monk said, 'Host and guest have already received your instruction; what about the matter of the supreme school vehicle?' The Master said, 'Having chopped with the great axe, rubbing one's hands.' The monk asked, 'Setting aside "mind itself is Buddha," what about "not mind, not Buddha"?' The Master said, 'Yesterday a monk asked, and this old monk did not reply.' The monk said, 'I wonder how far it is from "mind itself is Buddha"?' The Master said, 'Near, it is thousands or tens of thousands of miles; far, it is not separated by a hair's breadth.' The monk said, 'If a student suddenly cuts off both ends and sits safely at home, what then?' The Master said, 'Where is your home?' The monk said, 'Within the great trichiliocosm, a single free body.' The Master said, 'You have not yet arrived home; speak further!' The monk said, 'When a student arrives here, he truly cannot distinguish east from west or north from south.' The Master said, 'That is not beyond bounds.' Ascending the hall, \[the Master said\]: 'The supreme Way is not difficult; it merely avoids picking and choosing. Peach blossoms are red, plum blossoms are white—who says they blend into only one color? Swallows chatter, orioles sing—who says their "guan guan" is just one sound? If you do not penetrate the Patriarch's mechanism, you vainly mistake mountains and rivers for eyes.' Ascending the hall, \[the Master said\]: 'Day after day, the sun sinks in the west; day after day, the sun rises in the east. If you wish to learn bodhi—' He threw down his staff and said, 'Just look at this appearance!' On the first anniversary of Wuzu's passing, he ascended the hall and said: 'At this time on this day last year, a flake of snow flew into a red-hot furnace. At this time of year today, Cao E reads the stele in the night. The final phrase, even the Buddha eye cannot peer into. Atop the peak of White Lotus, the red sun circles Mount Sumeru. Birds peck at the coral tree; a whale swallows a water-parting rhinoceros. The Taiping family estate remains, inheriting Yangqi for a thousand ages.' Ascending the hall, he held his staff horizontally and said: 'Illumination first, then function.' Holding it upright, he said: 'Function first, then illumination.' Turning it upside down, he said: 'Illumination and function simultaneously.' Striking it once, he said: 'Illumination and function not simultaneously. All of you have been swallowed whole by the staff! It is simply that you do not realize it. If right here you can utter a body-turning phrase, you will avoid a bout of stifling misery. If not, this old monk has suffered a loss today.' Ascending the hall, \[the Master said\]: 'The golden crow is swift; the jade rabbit is fast. The fleeting light rushes on: the tenth of the seventh month. Countless wanderers do not return home; even if they return, they only stand before the gate. Standing before the gate, one takes their hands to lead them, but they refuse to enter. For ten thousand miles, look—not an inch of grass. Withered flowers fall to the ground, with no one to gather them up. No one to gather them up; each time the rain passes, each time it gets wet.' Ascending the hall, \[the Master said\]: 'The Bhagavat had an esoteric word; Kāśyapa did not conceal it.' Then he said: 'Your ordinary talk of yellow and black, criticizing ancient and modern—is this not an esoteric word? Your ordinary revolving and bowing, picking up a spoon, holding chopsticks, bowing with folded hands and offering greetings—is this concealing or not concealing? Suddenly having a flash of insight, it cannot be known. Do you wish to understand? "The Bhagavat had an esoteric word"—from winter to Cold Food is one hundred and five days. "Kāśyapa did not conceal it"—water leaking through without a gap has already exposed the stolen goods. If an agile patch-robed monk can understand: another layer of frost atop a layer of snow.' Ascending the hall, \[the Master said\]: 'Before the fifteenth day, things are like brocade on which flowers are laid. After the fifteenth day, things are like a bubble arising on the ocean. Exactly on the fifteenth day, it is much like a one-foot mirror reflecting an image of a thousand miles. Although true emptiness is trace-free, how about the ocean-seal emitting radiance? Let the exposed pillar bloom with flowers; what need to speak of the Buddha's face being a hundred times ugly? Why is it that in the end, on a frosty night, the moon naturally sets into the stream before us?' Ascending the hall, he cited: A monk asked Zhaozhou, 'What is the meaning of non-movement?' Zhaozhou made the gesture of flowing water with his hand. The monk had an awakening. Another monk asked Fayan, '"Not grasping at characteristics, such-like and unmoving." How does not grasping at characteristics manifest as such-like and unmoving?' Fayan said, 'The sun rises in the east and sets in the west at night.' That monk also had an awakening. \[The Master said:\] 'If you can see into this, only then will you know that the whirling storm winds uprooting mountains are originally always tranquil, and rivers rushing in competition from the start do not flow. If not, I cannot avoid chattering on further for you: Heaven rotates to the left, Earth turns to the right; from past to present, how many times has it passed? The golden crow flies, the jade rabbit runs; no sooner has it emerged from the ocean gate than it sets behind the blue mountains again. The rivers and rivers have vast waves; the Huai and Ji have surging currents; flowing straight into the vast ocean day and night.' He then said in a loud voice, 'Venerable Chan practitioners, do you still see such-like and unmoving?' In the abbot's room, the Master used six wooden dice, each side written with the character "gong" (public). As soon as a monk entered, the Master would throw them and say, 'Do you understand?' If the monk hesitated or did not hesitate, the Master would drive him out with blows. On the eighth day of the ninth month of the seventh year, he ascended the hall and said: 'The Patriarch's mind-seal is shaped like the function of the iron ox. If it goes, the seal stays; if it stays, the seal is broken. Even if it neither goes nor stays, it is still not the place where a patch-robed monk treads. And what is the place where a patch-robed monk treads? Wait until around the tenth month, and I will annotate and break it open for you.' When the eighth day of the next month arrived, he bathed, changed clothes, and sat upright. By hand he wrote several letters to bid farewell to old acquaintances, then stopped his brush and transformed. The cremation collected his sacred bones, and a śarīra stūpa was erected on the mountain. > — English (machine translation) (machine translation) - [Previous: 25.6](https://indike.org/pramana/in.bauddha.taisho.2077.25.6) - [Next: 25.8](https://indike.org/pramana/in.bauddha.taisho.2077.25.8) - [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.25.7) — English, machine translation ## Linked texts (1) - [釋氏稽古略](https://indike.org/pramana/in.bauddha.taisho.2037.4.278) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2077.25.7](https://indike.org/pramana/in.bauddha.taisho.2077.25.7) · Pramāṇa