[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) › 30.75 # 續傳燈錄 30.75 續傳燈錄 30.75 - **Language:** Classical Chinese ### [30.75](https://indike.org/pramana/in.bauddha.taisho.2077.30.75) 常德府梁山廓菴師遠禪師。合川魯氏子。上堂舉揚岐三脚驢子話。乃召大眾曰。揚其湯者莫若撲其火。壅其流者莫若杜其源。此乃智人之明鑑。佛法之至論。正在斯焉。這因緣如今叢林中。提唱者甚多。商量者不少。有般底秖道。宗師家無固必。凡有所問隨口便答。似則也似是即未是。若恁麼秖作箇乾無事會。不見楊岐用處。乃至祖師千差萬別方便門庭如何消遣。又有般底秖向佛邊會。却與自己沒交涉。古人道。凡有言句須是一一消歸自己。又作麼生。又有般底一向秖作自己會。棄却古人用處。唯知道明自己事。古人方便却如何消遣。既消遣不下。却似抱橋柱澡洗。要且放手不得。此亦是一病。又有般底却去脚多少處會。若恁麼會此病最難醫也。所以他語有巧妙處。參學人卒難摸索。纔擬心則差了也。前輩謂之楊岐宗旨。須是他屋裏人到恁麼田地方堪傳授。若不然者則守死善道之謂也。這公案直須還他透頂透底漢方能了得。此非止禪和子會不得。而今天下叢林中出世為人底。亦少有會得者。若要會去直須向威音那畔空劫已前輕輕覷著。提起便行。捺著便轉。劫向萬仞峯前進一步。可以籠罩古今坐斷天下人舌頭。如今還有恁麼者麼。有則出來道看。如無更聽一頌。三脚驢子弄蹄行。直透威音萬丈坑。雲在嶺頭閑不徹。水流㵎下太忙生。湖南長老誰解會。行人更在青山外。上堂。天得一以清。地得一以寧。君王得一以治天下。這箇說話是家常茶飯。須知衲僧家別有奇特處始得。且道衲僧門下有甚奇特處。天得一。斗牛女虛危室壁。地得一。萬象森羅及瓦礫。君王得一。上下四維無等匹。且道衲僧得一時如何。要見客從何處來。閑持經卷倚松立。浴佛上堂舉藥山浴佛公案。拈云。這僧問處依稀越國髣髴揚州。藥山答來眼似流星機如掣電。點檢將來二俱不了。若是山僧即不然。當是時纔見他問。只浴得這箇。且不浴得那箇。但轉木杓柄與伊。待他擬議之間攔面便潑。假饒這僧有大神通具大智慧。也無施展處。敢問大眾。這箇即且致。喚甚麼作那箇。下座佛殿燒香為爾說破。師有十牛圖并頌行于世。 > Chan Master Liangshan Kuo'an Shiyuan of Changde Prefecture was a native of Hechuan surnamed Lu. Ascending the hall, he cited the gong'an of Yangqi's three-legged donkey and addressed the assembly, saying: "To cool boiling broth, nothing surpasses extinguishing the fire; to block a flow, nothing surpasses damming its source. This is the clear mirror of wise men, the ultimate discourse on the Buddha Dharma; it lies precisely here. Nowadays in the monasteries, there are many who instruct on this nidāna and not a few who deliberate over it. One sort merely says: 'Lineage masters have nothing fixed or certain; whenever there is a question, they simply answer off the cuff.' It seems somewhat like it, but it is not quite it. If one understands it like that, taking it merely as an arid matter of no concern, one does not see Yangqi's application. Furthermore, how could the Patriarch's thousands of differences and myriad distinctions of expedient methods be dealt with? There is another sort who understand it merely from the side of the Buddha, yet have no engagement with themselves. The ancients said: 'Whenever there are spoken phrases, they must all be applied to oneself.' How then would you resolve that? There is yet another sort who exclusively understand it as oneself, casting away the applications of the ancients, knowing only to clarify their own affairs—how then could the expedients of the ancients be dealt with? If they cannot be dealt with, it is like hugging a bridge pillar while bathing: after all, one cannot let go of one's hands. This too is an illness. There is yet another sort who understand it in terms of the number of legs. If one understands it like that, this illness is the hardest to cure. Therefore, his words have subtle ingenuity; practitioners find it utterly difficult to grasp. As soon as one attempts to direct the mind, one has gone astray. The predecessors called it Yangqi's lineage tenets. One must be a person of his household who has reached such an estate before being fit to receive the transmission. If not, this is what is called clinging blindly to good principles. This gong'an truly requires a person who has penetrated through from top to bottom before they can resolve it. Not only do Chan monks fail to understand it, but nowadays among those in the monasteries who have appeared in the world to guide others, there are also few who understand it. If you want to understand it, you must look softly toward the other side of Bhīṣmagarjitasvararāja, prior to the empty kalpa. Pick it up and walk; press it down and it turns. Step forward before the myriad-fathom peak, and you can encompass past and present and cut off the tongues of everyone under heaven. Are there any such people right now? If there are, come forth and speak! If not, listen further to a verse: / The three-legged donkey walks with dancing hooves, / Penetrating straight through the myriad-fathom pit of Bhīṣmagarjitasvararāja. / Clouds at the mountain crest are ceaselessly idle; / Water flowing below the ravine is far too rushed. / Who among the elders of Hunan understands? / The traveler is still beyond the blue mountains." / Ascending the hall: "'Heaven obtained the One and became clear; Earth obtained the One and became tranquil; sovereigns obtained the One and brought order to the world.' This talk is common household fare. You must know that patch-robed monks have an extraordinary dimension of their own before it will do. Tell me, what is extraordinary under the gate of a patch-robed monk? Heaven obtained the One: Dipper, Ox, Girl, Emptiness, Danger, Room, Wall. Earth obtained the One: the myriad phenomena arrayed in profusion, as well as tiles and gravel. Sovereigns obtained the One: above, below, and the four corners have no equal. Tell me, what is it like when a patch-robed monk obtains the One? If you want to see where the guest comes from: / Idly holding a scroll of scriptures, standing leaning against a pine." / Ascending the hall for bathing the Buddha, he cited the gong'an of Yaoshan bathing the Buddha and remarked: "Where this monk questioned faintly resembled Yue and vaguely Yangzhou. Yaoshan's answer had eyes like falling meteors and function like flashing lightning. Examining them closely, neither of them penetrated it. If it were this mountain monk, it would not be so. At that moment, as soon as he asked, 'You can only bathe this one, but can you bathe that one?', I would simply turn the wooden ladle handle toward him, wait until he hesitated, and splash it straight across his face! Even if this monk had great supernatural powers and possessed great wisdom, he would have nowhere to display them. I venture to ask the assembly: setting aside 'this one' for a moment, what do you call 'that one'? Stepping down from the seat to the Buddha hall to burn incense, I will explain it thoroughly for you." The master had the Ten Oxherding Pictures along with verses, which circulated in the world. > — English (machine translation) (machine translation) - [Previous: 30.74](https://indike.org/pramana/in.bauddha.taisho.2077.30.74) - [Next: 30.76](https://indike.org/pramana/in.bauddha.taisho.2077.30.76) - [Up: 30](https://indike.org/pramana/in.bauddha.taisho.2077.30) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2077~en-mt.30.75) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2077.30.75](https://indike.org/pramana/in.bauddha.taisho.2077.30.75) · Pramāṇa