[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) › 34.28 # 續傳燈錄 34.28 續傳燈錄 34.28 - **Language:** Classical Chinese ### [34.28](https://indike.org/pramana/in.bauddha.taisho.2077.34.28) 慶元府天童密庵咸傑禪師。福州鄭氏子。母夢廬山老僧入舍而生。自幼穎悟出家為僧。不憚遊行遍參知識。後謁應庵於衢之明果庵。孤硬難入屢遭呵。一日庵問。如何是正法眼。師遽答曰。破沙盆。庵頷之。未幾辭回省親。庵送以偈曰。大徹投機句。當陽廓頂門。相從今四載。徵詰洞無痕。雖未付鉢袋。氣宇吞乾坤。却把正法眼。喚作破沙盆。此行將省覲。切忌便跺跟。吾有末後句。待歸要汝遵。出世衢之烏巨。次遷祥符蔣山華藏。未幾　詔住徑山靈隱。晚居太白。僧問。虛空銷殞時如何。師曰。罪不重科。上堂。牛頭橫說竪說。不知有向上關棙子。有般添桶輩。東西不辯南北不分。便問。如何是向上關棙子。何異開眼尿床。華藏有一轉語。不在向上向下。千手大悲摸索不著。雨寒無處曬㫰。今日普請布施大眾。良久曰。達磨大師無當門齒。上堂。世尊不說說。抝曲作直。迦葉不聞聞。望空啟告。馬祖即心即佛。懸羊頭賣狗肉。趙州勘庵主貴買賤賣分文不直。秖如文殊是七佛之師。因甚出女子定不得。河天月暈魚分子。槲葉風微鹿養茸。上堂卓拄杖曰。迷時秖迷這箇。復卓一下曰。悟時秖悟這箇。迷悟雙忘。糞掃堆頭重添搕𢶍。莫有向東涌西沒全機獨脫處道得一句底麼。若道不得華藏自道去也。擲拄杖曰。三十年後。上堂舉。金峯和尚示眾云。老僧二十年前有老婆心。二十年後無老婆心。時有僧問。如何是和尚二十年前有老婆心。峯云。問凡答凡問聖答聖。曰如何是二十年後無老婆心。峯云。問凡不答凡問聖不答聖。師曰烏巨當時若見。但冷笑兩聲。這老漢忽若瞥地。自然不墮聖凡窠臼。上堂舉婆子燒庵話。師曰。這箇公案叢林中少有拈提者。傑上座裂破面皮。不免納敗一上。也要諸方檢點。乃召大眾曰。這婆子洞房深穩水泄不通。偏向枯木上糝花寒巖中發焰。箇僧孤身逈逈慣入洪濤。等閑坐斷潑天潮。到底身無涓滴水。子細檢點將來敲枷打鎖則不無。二人若是佛法未夢見在。烏巨與麼提持畢竟意歸何處。良久曰。一把柳絲收不得。和煙搭在玉闌干。上堂。動絃別曲。葉落知秋。舉一明三。目機銖兩。如王秉劍殺活臨時。猶是無風匝匝之波。向上一路千聖把手共行。合入泥犁地獄。正當與麼時合作麼生。江南兩浙春寒秋熱。上堂。盡乾坤大地。喚作一句子擔枷帶鎖。不喚作一句子業識茫茫。兩頭俱透脫。淨裸裸赤洒洒沒可把。達磨一宗掃土而盡。所以雲門大師道。盡乾坤大地無纖毫過患猶是轉句。不見一法始是半提。更須知有全提底時節。大小雲門劍去久矣方乃刻舟。後示寂塔于寺之中峯。 > Chan Master Mi'an Xianjie of Tiantong in Qingyuan Prefecture was a son of the Zheng family of Fuzhou. His mother gave birth to him after dreaming of an old monk from Mount Lu entering the house. From youth he was sharp and perceptive; he left home to become a monk. Not shrinking from wandering, he visited kalyāṇamitras everywhere. Later he paid homage to Ying'an at Mingguo Hermitage in Qu\[zhou\]. He was aloof and stern, difficult to penetrate, and repeatedly suffered scoldings. One day, Ying'an asked, "What is the correct Dharma eye?" The Master promptly answered, "A broken earthenware basin." Ying'an nodded to it. Before long, he took leave to return and visit his parents. Ying'an saw him off with a verse: / "A verse that accords with the trigger of great penetration, / In broad daylight, expands the top of the skull. / We have associated now for four years; / Under cross-examination, completely seamless. / Though the bowl-bag has not yet been entrusted, / Your bearing swallows heaven and earth. / Yet you take the correct Dharma eye / And call it a broken earthenware basin. / On this trip, you are about to visit your kin; / Be strictly mindful not to kick your heels. / I have a final word, / Waiting for your return, demanding your compliance." / He emerged into the world at Wuju in Qu\[zhou\], and next moved to Xiangfu, Jiangshan, and Huazang. Soon an imperial decree appointed him to reside at Jingshan and Lingyin. In his later years, he resided at Taibai. A monk asked, "When empty space is destroyed, how is it?" The Master said, "A crime is not punished twice." Ascending the hall, \[he said\], "Niutou spoke horizontally and spoke vertically, not knowing there is an upward turning-point. There is a sort of bucket-stuffing crowd who do not distinguish east from west or separate north from south, and immediately ask, 'What is the upward turning-point?' How does this differ from wetting the bed with one's eyes open? Huazang has a turning word; it is neither upward nor downward. The Thousand-Hand Great Compassionate One cannot grope it; in the rainy cold there is nowhere to hang it out to dry. Today, in universal request, I give it as an alms to the assembly." After a long pause, he said, "Great Master Bodhidharma has no front teeth." Ascending the hall, \[he said\], "The Bhagavat's speaking without speaking twists the bent into the straight. Kāśyapa's hearing without hearing gazes into empty space to make an announcement. Mazu's 'Mind itself is Buddha' hangs up a sheep's head and sells dog meat. Zhaozhou's checking the hermit buys high and sells low, not worth a single penny. Just as Mañjuśrī is the teacher of the seven Buddhas, why could he not bring the woman out of samādhi? In the river sky, the moon halos and fish spawn; amidst faint wind through oak leaves, deer nurture their velvet horns." Ascending the hall, he struck his staff once and said, "When deluded, one is only deluded about this." He struck it again and said, "When awakened, one is only awakened to this. When delusion and awakening are both forgotten, it is adding more trash onto the heap of sweepings. Is there anyone who can utter a phrase at the place where the whole function emerges in the east and submerges in the west, uniquely detached? If you cannot speak, Huazang will speak for himself." Throwing down his staff, he said, "Thirty years later!" Ascending the hall, he brought up: "Upādhyāya Jinfeng instructed the assembly, saying: 'Twenty years ago, this old monk had an old grandmother's heart; twenty years later, I have no old grandmother's heart.' At that time a monk asked, 'What was the Upādhyāya's old grandmother's heart of twenty years ago?' Jinfeng said, 'Asked about the ordinary, I answered with the ordinary; asked about the sacred, I answered with the sacred.' \[The monk\] asked, 'What is the lack of an old grandmother's heart of twenty years later?' Jinfeng said, 'Asked about the ordinary, I do not answer with the ordinary; asked about the sacred, I do not answer with the sacred.'" The Master said, "If Wuju had seen him at that time, I would only have let out two cold chuckles. If this old fellow had suddenly caught a glimpse, naturally he would not fall into the ruts of sacred and ordinary." Ascending the hall, he brought up the story of the old woman burning the hermitage. The Master said, "This gong'an is rarely brought up and commented on in the monasteries. Elder Jie tears open his facial skin and cannot avoid admitting defeat once; I also wish to let all quarters examine it." Thereupon he called to the assembly, "This old woman's inner chamber was deep and secure, impervious to water; yet perversely she scattered flowers on withered wood and shot flames from cold crags. That monk, solitary and far removed, was accustomed to plunging into vast surges; with ease he sat through and cut off sky-splashing tides, and in the end not a drop of water was on his body. When examined closely, smashing the cangue and breaking the locks is not lacking, yet if it were the Buddha Dharma, these two people have not even dreamed of it. Wuju comments and upholds like this—where ultimately does the meaning return?" After a long pause, he said, / "A handful of willow threads cannot be gathered up; / Together with the mist, they hang over the jade balustrade." / Ascending the hall, \[he said\], "Stirring a string to distinguish the tune; seeing a leaf fall to know autumn; bringing up one to illumine three; watching the mechanism with exact precision; like a king wielding a sword, killing and bringing to life as occasions demand—this is still wave after wave on a windless surface. Walking hand in hand with the thousand sages along the upward path, one should enter Avīci Hell. Exactly at such a time, what should one do? Jiangnan and the two Zhe regions: cold in spring, hot in autumn." Ascending the hall, \[he said\], "Calling the entire universe of the great earth a single phrase is wearing a cangue and carrying locks; not calling it a single phrase is boundless karmic consciousness. Both ends completely penetrated and shed, naked and clean, bare and exposed, with nothing to grasp, the single school of Bodhidharma is completely swept away. Therefore, Great Master Yunmen said, 'The entire universe of the great earth without the slightest fault is still a turning phrase; not seeing a single phenomenon is only half the presentation; one must further know the time of the full presentation.' Great and small Yunmen! The sword has long dropped into the water, and only now do you mark the boat." Later, he manifested nirvāṇa, and a stūpa was erected for him at the Central Peak of the temple. > — English (machine translation) (machine translation) - [Previous: 34.27](https://indike.org/pramana/in.bauddha.taisho.2077.34.27) - [Next: 34.29](https://indike.org/pramana/in.bauddha.taisho.2077.34.29) - [Up: 34](https://indike.org/pramana/in.bauddha.taisho.2077.34) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2077~en-mt.34.28) — English, machine translation ## Linked texts (3) - [釋氏稽古略](https://indike.org/pramana/in.bauddha.taisho.2037.4.368) — Classical Chinese - [密菴和尚語錄](https://indike.org/pramana/in.bauddha.taisho.1999.1.91) — Classical Chinese - [大明高僧傳](https://indike.org/pramana/in.bauddha.taisho.2062.8.16) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2077.34.28](https://indike.org/pramana/in.bauddha.taisho.2077.34.28) · Pramāṇa