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# 續傳燈錄 31.27

續傳燈錄 31.27

- **Language:** Classical Chinese

### [31.27](https://indike.org/pramana/in.bauddha.taisho.2077.31.27)

知府葛郯居士。字謙問號信齋。少擢上第。玩意禪悅首謁無庵全禪師求指南。庵令究即心即佛久無所契。請曰。師有何方便使某得入。庵曰。居士大無厭生已。而佛海來居劍池公因從遊。乃舉無庵所示之語請為眾普說。海發揮之曰。即心即佛眉拕地。非心非佛雙眼橫。蝴蝶夢中家萬里。子規枝上月三更。留旬日而後返。一日舉不是心不是佛不是物豁然頓明頌曰。非心非佛亦非物。五鳳樓前山突兀。艶陽影裏倒翻身。野狐跳入金師窟。無庵肯之即遣書頌呈佛海。海報曰。此事非紙筆可既。居士能過我當有所聞矣。遂復至虎丘。海迎之曰居士見處止可入佛境界。入魔境界猶未得在公加禮不已。海正容曰。何不道金毛跳入野狐窟。公乃痛領。嘗問諸禪曰。夫婦二人相打通兒子作證。且道證父即是證母即是。或庵體禪師著語曰。小出大遇。淳熙六年守臨川。八年感疾一夕忽索筆書偈曰。大洋海裏打鼓須彌山上聞鐘。業鏡忽然撲破翻身跳出虛空。召僚屬示之曰。生之與死如晝與夜無足怪者。若以道論安得生死。若作生死會則去道遠矣。語畢端坐而化。

> Prefect Upāsaka Ge Tan, styled Qianwen and carrying the sobriquet Xinzhai, passed the highest imperial examination at an early age. Taking pleasure in the delight of Chan, he first called upon Chan Master Wu'an Quan to request guidance. An instructed him to investigate 'mind itself is Buddha', but for a long time he had no realization. He requested, 'What expedient means does the Master have to enable me to enter?' An said, 'Upāsaka, you are far too insatiable!' Later, when Fohei came to reside at Jianchi, the gentleman followed him as a student. He then cited the words shown to him by Wu'an and requested Fohei to explain them comprehensively for the assembly. Fohei expounded on them, saying:  
> 'Mind itself is Buddha—eyebrows trail on the ground;  
> Neither mind nor Buddha—both eyes lie horizontal.  
> In the butterfly's dream, home is ten thousand miles away;  
> Upon the cuckoo's branch, the moon marks the third watch.'  
> He stayed for ten days before returning. One day, when contemplating 'neither mind, nor Buddha, nor a thing', he was suddenly awakened. He composed a verse of praise:  
> 'Neither mind, nor Buddha, nor even a thing—  
> Before the Five Phoenix Tower, mountains loom steep and high.  
> In the glare of the bright sun, turning a somersault,  
> The wild fox leaps straight into the golden lion's den.'  
> Wu'an approved of it. \[Ge Tan\] then sent the verse in a letter to Fohei. Fohei replied, 'This matter cannot be exhausted by paper and brush. If the upāsaka can come visit me, you shall certainly hear something.' Thereupon he went again to Huqiu. Fohei welcomed him and said, 'The upāsaka's view only allows you to enter the realm of the buddhas; you are not yet able to enter the realm of māras.' The gentleman bowed with redoubled courtesy. Fohei straightened his countenance and said, 'Why did you not say, "The golden-haired \[lion\] leaps into the wild fox's den"?' The gentleman deeply grasped this. He once asked various Chan masters: 'A husband and wife were fighting, and they summoned their son as a witness. Tell me, did he witness for the father, or did he witness for the mother?' Chan Master Huo'an Ti appended a remark: 'A small loss, a great gain.' In the sixth year of the Chunxi era, he governed Linchuan. In the eighth year, falling ill, one evening he suddenly asked for a brush and wrote a verse:  
> 'In the great ocean, a drum is struck;  
> Upon Mount Sumeru, a bell is heard.  
> The mirror of karma suddenly smashed to pieces,  
> Turning the body, one leaps out into empty space.'  
> He summoned his subordinate officials, showed it to them, and said, 'Life and death are like day and night—there is nothing strange about them. If considered in terms of the Way, how could there be life and death? If one understands it as life and death, one is far from the Way.' Having finished speaking, he sat upright and passed away.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2077~en-mt.31.27) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.2077.31.27](https://indike.org/pramana/in.bauddha.taisho.2077.31.27) · Pramāṇa
