[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) › 3.5.2 # 續傳燈錄 3.5.2 續傳燈錄 3.5.2 - **Language:** Classical Chinese ### [3.5.2](https://indike.org/pramana/in.bauddha.taisho.2077.3.5.2) 向下文長付在來日。 喝一喝下座。 上堂良久曰。 無為無事人猶是金鎖難。 喝一喝下座。 問如何是佛。 師曰。 水出高原。 問如何是南源境。 師曰。 黃河九曲水出崑崙。 曰如何是境中人。 師曰。 隨流人不顧斫手望扶桑上堂。 雲收霧捲杲日當空。 不落明暗如何通信。 僧問。 山深覓不得時如何。 師曰。 口能招禍。 問如何是佛法大意。 師曰。 洞庭湖裏浪滔天。 問東涌西沒時如何。 師曰尋。 問夜靜獨行時如何。 師曰。 三把茆。 問寶劍未出匣時如何。 師曰響。 曰出匣後如何。 師噓一聲。 問鬧中取靜時如何。 師曰。 頭枕布袋。 問牛頭未見四祖時如何。 師曰。 堆堆地。 曰見後如何。 師曰。 堆堆地。 問一得永得時如何。 師曰。 抱石投河。 問仗鏌鋣劍擬取師頭時如何。 師曰。 斬將去。 僧擬議。 師便打。 師住三年棄去。 謁神鼎諲禪師。 鼎首山高第望尊一時。 衲子非人類精奇。 無敢登其門者。 住山三十年。 門弟子氣吞諸方。 師髮長不剪。 弊衣楚音。 通謁稱法姪。 一眾大笑。 鼎遣童子問。 長老誰之嗣。 師仰視屋曰。 親見汾陽來。 鼎杖而出顧見頎然問曰。 汾州有西河師子是否。 師指其後絕叫曰。 屋倒矣。 童子返走。 鼎回顧相矍鑠。 師地坐脫隻履而視之。 鼎老忘所問。 又失師所在。 師徐起整衣且行且語曰。 見面不如聞名。 遂去。 鼎遣人追之。 不可。 歎曰。 汾州乃有此兒邪。 師自是名重叢林。 定林沙門本延有道行。 雅為士大夫所信敬。 鼎見延稱師知見可興臨濟。 會道吾虛席。 延白郡請以師主之。 法令整肅。 忘軀為法者集焉。 上堂。 先寶應曰。 第一句薦得堪與佛祖為師。 第二句薦得堪與人天為師。 第三句薦得自救不了。 道吾則不然。 第一句薦得和泥合水。 第二句薦得無繩自縛。 第三句薦得四稜著地。 所以道。 起也海晏河清行人避路。 住也乾坤失色日月無光。 汝輩向甚麼處出氣。 如今還有出氣者麼。 有即出來對眾出氣看。 如無道吾為汝出氣去也。 乃噓一聲。 卓拄杖下座。 上堂。 道吾打鼓四大部洲同參。 拄杖橫也。 挑括乾坤大地。 鉢盂覆也。 蓋却恒沙世界。 且問。 諸人向甚麼處安身立命。 若也知得向北俱盧洲喫粥喫飯。 若也不知長連床上喫粥喫飯。 次住石霜。 當解夏謂眾曰。 昨日作嬰孩。 今朝年已老。 未明三八九。 難踏古皇道。 手鑠黃河乾。 脚踢須彌倒。 浮生夢幻身。 人命夕難保。 天堂并地獄。 皆由心所造。 南山北嶺松。 北嶺南山草。 一雨潤無邊。 根苗壯枯槁。 五湖參學入。 但問虛空討。 死脫夏天衫。 生被冬月襖。 分明無事人。 特地生煩惱。 喝一喝下座。 上堂。 一喝分賓主。 照用一時行。 要會箇中意。 日午打三更。 遂喝一喝曰。 且道是賓是主。 還有分得者麼。 若也分得朝打三千暮打八百。 若也未能老僧失利。 因同道相訪。 上堂。 颯颯涼風景。 同人訪寂寥。 煮茶山上水。 燒鼎洞中樵。 珍重。 問達磨未來時如何。 師曰。 長安夜夜家家月。 曰來後如何。 師曰。 幾處笙歌幾處愁。 問一物不將來時如何。 師曰。 槐木成林。 曰四山火來時如何。 師曰。 物逐人興。 曰步步登高時如何。 師曰。 雲生足下。 問古人封白紙意旨如何。 師曰。 家貧路富。 問如何是祖師西來意。 師曰。 三日風五日雨。 上堂。 夫宗師者。 奪貧子之衣珠。 究達人之見處。 若不如是盡是和泥合水漢。 良久曰。 路逢劍客須呈劍。 不是詩人莫獻詩。 喝一喝。 上堂。 我有一言。 絕慮忘緣。 巧說不得。 秖要心傳。 更有一語無過直舉。 且作麼生是直舉一句。 良久以拄杖畫一畫喝一喝。 問己事未明以何為驗。 師曰。 > The rest of the text is long, so I leave it for tomorrow.’ He gave a shout and descended from the seat. He ascended the hall. After remaining silent for a long time, he said, ‘A person of non-action and non-affair is still troubled by the golden chains.’ He gave a shout and descended from the seat. A monk asked, ‘What is the Buddha?’ The Master said, ‘Water emerging from a high plateau.’ The monk asked, ‘What is the environment of Nanyuan?’ The Master said, ‘The Yellow River with its nine bends, water flowing out of Kunlun.’ The monk asked, ‘What is the person within the environment?’ The Master said, ‘Going along with the flow without looking back, chopping off a hand and gazing toward Fusang.’ He ascended the hall: ‘Clouds gather and mists disperse; the bright sun is in mid-sky. Without falling into light or dark, how do you communicate the message?’ A monk asked, ‘What about when one searches in the deep mountains and cannot find it?’ The Master said, ‘The mouth can invite disaster.’ The monk asked, ‘What is the great meaning of the Buddha Dharma?’ The Master said, ‘In Dongting Lake, the waves billow to heaven.’ The monk asked, ‘What about when surging in the east and sinking in the west?’ The Master said, ‘Seek.’ The monk asked, ‘What about walking alone in the quiet of the night?’ The Master said, ‘Three bundles of thatch.’ The monk asked, ‘What about when the precious sword has not yet left its scabbard?’ The Master said, ‘It rings.’ The monk said, ‘What about after it has left the scabbard?’ The Master let out a hiss. The monk asked, ‘What about finding quiet in the midst of noise?’ The Master said, ‘Pillowing the head on a cloth sack.’ The monk asked, ‘What about Niutou before seeing the Fourth Patriarch?’ The Master said, ‘Mound upon mound.’ The monk said, ‘What about after seeing him?’ The Master said, ‘Mound upon mound.’ The monk asked, ‘What about when gaining once is gaining forever?’ The Master said, ‘Embracing a rock and throwing oneself into the river.’ The monk asked, ‘What about relying on the sword Moye to take the Master's head?’ The Master said, ‘Chop it off and take it away.’ The monk hesitated, and the Master struck him. The Master stayed for three years and then departed. He visited Chan Master Shending Yin. Shending was a senior disciple of Shoushan, of revered reputation in his time. Unless patch-robed monks were remarkably refined and outstanding, none dared to enter his gate. Having resided on the mountain for thirty years, his disciples swallowed up the other regions in prestige. The Master’s hair was long and uncut, wearing tattered clothes and speaking with a Chu accent. He announced his visit calling himself a Dharma nephew. The whole assembly laughed loudly. Shending sent an attendant boy to ask, ‘Whose Dharma heir is the elder?’ The Master looked up at the ceiling and said, ‘I come having seen Fenyang directly.’ Shending, leaning on his staff, came out. Looking at him, seeing how tall he was, he asked, ‘Fenzhou has the Lion of Xihe, does it not?’ The Master pointed behind him and screamed, ‘The house is collapsing!’ The boy ran back. Shending looked back with startled eyes. The Master sat on the ground, took off a shoe, and gazed at it. Old Shending forgot what he had asked, and also lost track of where the Master was. The Master slowly stood up, adjusted his robes, and walking away said, ‘Seeing the face is not as good as hearing the name.’ He then left. Shending sent someone to pursue him, but they could not catch him. He sighed and said, ‘Does Fenzhou indeed have such a boy?’ From then on, the Master’s reputation was weighty throughout the monasteries. The śramaṇa Benyan of Dinglin was a person of virtuous practice, well trusted and respected by the scholar-officials. Shending met Yan and praised the Master, saying his understanding could revive the Linji school. It happened that Daowu’s seat became vacant; Yan petitioned the commandery to invite the Master to preside over it. His monastic regulations were orderly and strict; those who forgot their bodies for the Dharma gathered there. He ascended the hall: ‘The former Baoying said, “If you comprehend the first sentence, you are worthy to be the teacher of buddhas and patriarchs. If you comprehend the second sentence, you are worthy to be the teacher of humans and devas. If you comprehend the third sentence, you cannot even save yourself.” Daowu is not like this. If you comprehend the first sentence, you mix with mud and water. If you comprehend the second sentence, you bind yourself without rope. If you comprehend the third sentence, all four corners hit the ground. Therefore it is said, when arising, the seas are serene and rivers clear, and travellers stay off the road; when resting, heaven and earth lose their colour, and the sun and moon have no light. Where do you people breathe out? Right now, is there anyone breathing out? If there is, come out before the assembly and breathe out for us to see. If there is no one, Daowu will breathe out for you.’ Then he let out a hiss, struck his staff once, and descended from the seat. He ascended the hall: ‘Daowu beats the drum, and the four great continents participate together. The staff held horizontally levers up heaven and earth, the great earth. The alms bowl turned upside down covers the worlds as numerous as the sands of the Ganges. But tell me: where do you establish your lives? If you know, you eat gruel and rice in Uttarakuru. If you do not know, you eat gruel and rice on the long connected platform.’ Next he resided at Shishuang. At the end of the summer retreat, he said to the assembly: / ‘Yesterday a baby, / today old age is here. / Not having clarified the three, eight, and nine, / it is difficult to tread the ancient sovereigns’ road. / The hand scoops the Yellow River dry; / the foot kicks Mount Sumeru over. / Floating life is a dream-phantom body; / human life can hardly be preserved by evening. / Heaven and hell / are both created by the mind. / Pines of the southern mountain and northern peak; / grass of the northern peak and southern mountain. / A single rainfall moistens boundlessly; / shoots and dry stalks grow robust. / Those who travel the five lakes to study and practice, / only ask and seek from empty space. / Dying, one sheds the summer shirt; / born, one puts on the winter coat. / Clearly a person of non-affair, / purposely giving rise to afflictions.’ / He gave a shout and descended from the seat. He ascended the hall: ‘A single shout distinguishes guest and host; illumination and function operate at once. If you want to understand the meaning within this: strike the third watch at midday.’ He then gave a shout and said, ‘Tell me, is it guest or host? Is there anyone who can distinguish them? If you can distinguish them, in the morning thirty blows, in the evening eight hundred blows. If you cannot yet, this old monk takes the loss.’ Because companions of the Way visited, he ascended the hall: / ‘A rustling cool breeze and scene; / fellow travellers visit the lonely seclusion. / Boiling tea with water from the mountain; / heating the cauldron with firewood from the cave. / Take care.’ A monk asked, ‘What was it like before Bodhidharma came?’ The Master said, ‘In Chang’an, night after night, the moon shines on every home.’ The monk asked, ‘What about after he came?’ The Master said, ‘Music and songs in a few places; sorrow in a few places.’ The monk asked, ‘What about when not bringing a single thing?’ The Master said, ‘Locust trees form a forest.’ The monk asked, ‘What about when fire comes from the four mountains?’ The Master said, ‘Things flourish according to people.’ The monk asked, ‘What about ascending higher step by step?’ The Master said, ‘Clouds arise beneath the feet.’ The monk asked, ‘What was the ancient's intention in sealing blank paper?’ The Master said, ‘Poor at home, rich on the road.’ The monk asked, ‘What is the meaning of the Patriarch’s coming from the West?’ The Master said, ‘Three days of wind, five days of rain.’ He ascended the hall: ‘As for a lineage master, he snatches away the gem in the impoverished person's garment, and scrutinizes the insight of those who have attained. If not like this, they are all fellows who mix with mud and water.’ After a long silence, he said: / ‘When meeting a swordsman on the road, one must present a sword; / unless to a poet, do not offer poetry.’ / He gave a shout. He ascended the hall: ‘I have a phrase that cuts off deliberate thought and forgets conditions. It cannot be cleverly spoken; it only requires mind transmission. I also have an utterance that is nothing other than a direct presentation. But what is the sentence of direct presentation?’ After a long silence, he drew a line with his staff and gave a shout. A monk asked, ‘When one's own affair is not yet clarified, what serves as proof?’ The Master said, > — English (machine translation) (machine translation) - [Previous: 3.5.1](https://indike.org/pramana/in.bauddha.taisho.2077.3.5.1) - [Next: 3.5.3](https://indike.org/pramana/in.bauddha.taisho.2077.3.5.3) - [Up: 3.5](https://indike.org/pramana/in.bauddha.taisho.2077.3.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2077~en-mt.3.5.2) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2077.3.5.2](https://indike.org/pramana/in.bauddha.taisho.2077.3.5.2) · Pramāṇa