[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) › 27.8 # 續傳燈錄 27.8 續傳燈錄 27.8 - **Language:** Classical Chinese ### [27.8](https://indike.org/pramana/in.bauddha.taisho.2077.27.8) 明州育王佛智端裕禪師。紹興府人姓錢氏。自圓悟得旨遍住大剎。奉詔住徑山。賜號佛智大師。又移育王。嘗示眾曰。一法若有重重鐵壁銀山。萬法若無處處沈空滯寂。己眼若正見刺亦除。一法不墮緣塵萬法本無罣礙。山是山水是水。俗是俗僧是僧。不異不同。直饒恁麼。猶是閉門造車。未是出門合轍。更須知有頂上一著作麼生明。今古團欒無縫罅。大力那羅擘不開。又曰。行時絕行跡。說時無說蹤。行說若到則垛生招箭。行說未明則神鋒劃斷。就使說無滲漏行不迷方。猶滯殼漏在。若是大鵬金翅奮迅百千由旬。十影神駒馳驟四方八極。不取次啗啄。不隨處埋身。且總不依倚。還有履踐分也無。剎剎塵塵是要津。又示眾舉。南泉道。老僧十八上便解作活計。趙州道。我十八上便解破家散宅。會麼。作活計底始解破家散宅。破家散宅底始解作活計。假使黃金為城白銀為壁。禪悅為食解義為漿。本色衲子不肯回顧。何也豈不見道。明眼漢投窠臼。縱饒萬里空寥寥。正好一搥俱摵碎。且道不落進脩一句作麼生道。良久曰。樗蒲若識本面彩。儘教骰子滿盤紅。擊拂子一下。又示眾曰。未恁麼時一句子超釋迦越彌勒及乎明破不直半分。何也只為見慣若裁方就圓。如虎頭戴角龍背插翼。為瑞為祥若平榻榻地。睡來合眼飯來開口。且道裁方就圓即是。平榻榻地即是。還辨得出麼。直饒辨得也是盌脫丘。又曰。盡大地是沙門眼。盡大地是自己光。為什麼東弗于逮打鼓西瞿耶尼不聞。南贍部洲點燈北欝單越黑暗。直饒向箇裏道得十全。猶是光影活計。以拂子一摵曰。百雜碎作麼生是出身一路。若果不見隨路摘楊花。又曰。一鎚便成不是性懆漢。一躍千里不是汗血駒。鋒鋩不露。無孔鐵鎚。八面玲瓏。多虛少實。直須肘後懸夜明符。頂門具金剛眼。徹頭徹尾生殺交馳。任他魔佛現前。便好利刀截却。且道據箇什麼便如此要知麼。玉杷輕提海嶽昏。 > Chan Master Foyou Duanyu of Yuwang in Mingzhou was a native of Shaoxing Prefecture, whose secular surname was Qian. Having received the essential purport from Yuanwu, he served as abbot across prominent monasteries. By imperial decree he resided at Jingshan, where he was bestowed the title 'Great Master Foyou.' Later he moved to Yuwang. He once instructed the assembly, saying: 'If a single dharma exists, there are layer upon layer of iron walls and silver mountains; if the myriad dharmas do not exist, everywhere sinks into voidness and stagnates in stillness. If one’s own eye is upright, the thorns of views are also removed. A single dharma does not fall into conditioned dust; the myriad dharmas are fundamentally free of hindrance. Mountains are mountains; waters are waters. The secular is secular; the monk is monk. Neither different nor identical. Even if you are just so, this is still making a cart behind closed doors, not yet matching the tracks when going out the gate. You must further know that there is a matter on top of the head—how will you clarify it? Across past and present, perfectly round without a seam; the mighty Nārāyaṇa cannot pull it apart.' He also said: 'When walking, leave no footprint; when speaking, leave no trace of speech. If conduct and speech reach the mark, an archery butt is set up that invites arrows. If conduct and speech are not clarified, the divine blade cuts it off. Even if your speech is without leakage and your conduct does not lose its bearings, you are still lingering in the husk. If one is like the great golden-winged bird garuḍa, surging across hundreds of thousands of yojanas, or the divine steed of ten shadows galloping through the four quarters and eight extremes—not snatching and pecking casually, not burying one’s body anywhere, and completely independent—is there still any share of practice? Every land and every dust mote is the vital pass.' He also instructed the assembly by citing: 'Nanquan said: "At eighteen, this old monk already understood how to make a living." Zhaozhou said: "At eighteen, I already understood how to ruin the family and scatter the estate." Do you understand? Only one who makes a living first understands how to ruin the family and scatter the estate; only one who ruins the family and scatters the estate first understands how to make a living. Even if gold were the city wall and white silver were the parapet, with Chan joy as food and understanding of meaning as drink, an authentic patch-robed monk would refuse to look back. Why? Have you not seen it said: "A person with clear eyes falls into a rut"? Even if for ten thousand miles it is vast and empty, it is just the right time to shatter everything with a single hammer blow. And tell me, how do you say a phrase that does not fall into progressive cultivation?' After a long pause, he said: 'If in dice one recognizes the original face and color, one can let the dice fill the board completely in red.' He struck the whisk once. He also instructed the assembly, saying: 'Before it is just so, a single phrase surpasses Śākya and transcends Maitreya; when it is clearly penetrated, it is not worth half a coin. Why? Simply because one is accustomed to seeing it. If one cuts the square to fit the circle, it is like a tiger’s head growing horns, or a dragon’s back sprouting wings—auspicious and wondrous. If it is flat and level: when sleep comes, close the eyes; when food comes, open the mouth. Tell me: is cutting the square to fit the circle right, or is being flat and level right? Can you distinguish it? Even if you can distinguish it, it is still a bowl falling on a mound.' He also said: 'The entire great earth is the eye of a śramaṇa; the entire great earth is one's own light. Why is it that when the drum is beaten in Pūrvavideha, it is not heard in Aparagodānīya? When a lamp is lit in Jambudvīpa, Uttarakuru is dark? Even if you can speak of it with complete perfection here, it is still making a living in light and shadow.' Striking with his whisk, he said: 'A hundred miscellaneous pieces! What is the single path to liberate oneself? If indeed you do not see it, pluck willow blossoms along the road.' He also said: 'What is finished with a single hammer blow does not belong to a reckless fellow; leaping a thousand miles in a single bound does not make a blood-sweating steed. Do not expose the sharp edge; an iron hammer without a hole. Clear and unobstructed on all eight sides; much emptiness and little substance. One must have the night-illuminating talisman hanging behind the elbow, and the vajra eye endowed at the crown of the head. Thorough from head to tail, life and death alternating swiftly. Let demons and buddhas appear before you; it is fitting to cut them off with a sharp blade. Tell me, relying on what is it like this? Do you wish to know? Lightly lifting the jade rake, the seas and mountains grow dark.' > — English (machine translation) (machine translation) - [Previous: 27.7](https://indike.org/pramana/in.bauddha.taisho.2077.27.7) - [Next: 27.9](https://indike.org/pramana/in.bauddha.taisho.2077.27.9) - [Up: 27](https://indike.org/pramana/in.bauddha.taisho.2077.27) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2077~en-mt.27.8) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2077.27.8](https://indike.org/pramana/in.bauddha.taisho.2077.27.8) · Pramāṇa