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# 續傳燈錄 32.14

續傳燈錄 32.14

- **Language:** Classical Chinese

### [32.14](https://indike.org/pramana/in.bauddha.taisho.2077.32.14)

慶元府天童無用淨全禪師。越州翁氏子。上堂。學佛止言真不立。參禪多與道相違。忘機忘境急回首。無地無錐轉步歸。佛不是心。亦非覿體。承當絕所依。萬古碧潭空界月。再三撈摝始應知。上堂良久召眾曰。還知麼。復曰。敗缺不少。上堂舉長沙示眾曰。百尺竿頭坐底人。雖然入得未為真。百尺竿頭須進步。十方世界現全身。大慧先師道。要見長沙麼。更進一步。保寧則不然。要見長沙麼更退一步。畢竟如何。換骨洗腸重整頓。通身是眼更須參。師到靈隱請上堂。靈山正派達者猶迷。明來暗來誰當辨的。雙收雙放孰辨端倪。直饒千聖出來。也秖結舌有分。何故人歸大國方為貴。水到瀟湘始是清。復曰。適來松源和尚舉竹篦話。令天童納敗缺。諸人要知麼聽取一頌。黑漆竹篦握起。迅雷不及掩耳。德山臨濟茫然。懵底如何插觜。大慧嘗舉靈雲悟桃花問師。師曰。靈雲一見兩眉橫。引得漁翁良計生。白浪起時拋一釣。任教魚鼈競頭爭。師自贊曰。匙挑不上箇村夫。文墨胸中一點無。曾把虛空揣出骨。惡聲贏得滿江湖。後示寂。塔于本山。

> Chan Master Wuyong Jingquan of Tiantong in Qingyuan Prefecture was a son of the Weng family in Yuezhou. Ascending the hall, he said: 'Studying the Buddha only speaks of not establishing truth; / Practising Chan mostly conflicts with the Way. / Forgetting mental faculty and forgetting objects, swiftly turn your head; / Without ground and without an awl, turn your steps and return. / The Buddha is not mind, nor is it the manifest substance. / Direct undertaking cuts off all reliance. / For myriad kalpas, the moon in the empty realm of the deep green pool; / Only after scooping and fishing again and again should one know it.' Ascending the hall, he remained silent for a long while, then called to the assembly: 'Do you still know?' He said again: 'No small defeat!' Ascending the hall, he cited Changsha instructing the assembly: 'A man sitting on top of a hundred-foot pole— / Although he has entered, it is not yet true. / At the top of a hundred-foot pole he must take a step forward; / Throughout the worlds of the ten directions he manifests his whole body.' My late teacher Dahui said: 'Do you want to see Changsha? Take a step further.' Baoning, however, said otherwise: 'Do you want to see Changsha? Take a step back.' In the end, what about it? 'Changing the bones and washing the intestines, reorganise anew; / The entire body is an eye, yet you must still investigate.' When the Master arrived at Lingyin, he was requested to ascend the hall: 'Regarding the orthodox lineage of Gṛdhrakūṭa, even the attained are bewildered. When brightness comes or darkness comes, who can distinguish them truly? Releasing both and gathering both, who can discern the beginning and end? Even if a thousand sages were to appear, they would only share in being tongue-tied. Why is this? Only when a man returns to the great kingdom is he honoured; only when waters reach the Xiao and Xiang are they clear.' He said again: 'Just now Upādhyāya Songyuan cited the case of the bamboo comb, making Tiantong suffer defeat. If you all wish to know, listen to a verse: Holding up the black-lacquered bamboo comb, / The swift thunder leaves no time to cover the ears. / Deshan and Linji are at a loss; / How could a muddled person stick in his beak?' Dahui once cited Lingyun's awakening upon seeing peach blossoms and questioned the Master. The Master said: 'Lingyun with one look raised both eyebrows, / Causing the old fisherman to conceive a fine scheme. / When white waves arise, casting a single line, / Leaving the fish and turtles to scramble in rivalry.' The Master praised himself, saying: 'A rustic whom a spoon cannot lift, / In his breast there is not a speck of literature or ink. / He once squeezed bones out of empty space, / Winning a bad reputation across the rivers and lakes.' Later he showed the passing away, and a stūpa was built on his mountain.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2077~en-mt.32.14) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.2077.32.14](https://indike.org/pramana/in.bauddha.taisho.2077.32.14) · Pramāṇa
