[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) › 34.32 # 續傳燈錄 34.32 續傳燈錄 34.32 - **Language:** Classical Chinese ### [34.32](https://indike.org/pramana/in.bauddha.taisho.2077.34.32) 常州華藏伊庵有權禪師。臨安昌化祁氏子。年十四得度。十八歲禮佛智裕禪師于靈隱。時無庵為第一座。室中以從無住本建一切法問之。師久而有省。答曰。暗裏穿針耳中出氣。庵可之。遂密付心印。嘗夜坐達旦。行粥者至忘展鉢。隣僧以手觸之。師感悟為偈曰。黑漆崑崙把釣竿。古帆高挂下驚湍。蘆花影裏弄明月。引得盲龜上釣船。佛智嘗問。心包太虛量廓沙界時如何。師曰。大海不宿死屍。智撫其座曰。此子他日當據此座呵佛罵祖去在。師自是埋藏頭角益自韜晦。游歷湖湘江淛幾十年。依應庵於歸宗。參大慧於徑山。無庵住道場招師分座說法。於是聲名隱然。住後上堂。今朝結却布袋口。明眼衲僧莫亂走。心行滅處解翻身。噴嚏也成師子吼。旃檀林任馳驟。剔起眉毛頂上生。剜肉成瘡露家醜。上堂。禪禪無黨無偏。迷時千里隔。悟在口皮邊。所以僧問石霜。如何是禪。霜云。㼾甎。又僧問睦州。如何是禪。州云猛火著油煎。又僧問首山。如何是禪。山云。猢猻上樹尾連顛。大眾。道無橫徑立處孤危。此三大老行聲前活路用劫外靈機。若以衲僧正眼。檢點將來不無優劣。一人如張良入陣。一人如項羽用兵。一人如孔明料敵。若人辨白得可與佛祖齊肩。雖然如是。忽有箇衲僧出來道。長老話作兩橛。也適來道。道無橫徑無黨無偏。而今又却分許多優劣。且作麼生祇對。還委悉麼。把手上山齊著力。咽喉出氣自家知。淳熙庚子秋示微疾。留偈趺坐而逝。茶毘齒舌不壞。獲五色舍利無數。瘞于橫山之塔。分骨歸葬萬年寺左。 > Chan Master Yian Youquan of Huazang in Changzhou was a son of the Qi family of Changhua in Lin'an. At the age of fourteen, he was ordained. At eighteen, he paid homage to Chan Master Fozhi Yuyu at Lingyin. At that time, Wu'an was the head monk. In the abbot's room, Wu'an questioned him with: 'From the basis of non-abiding, all phenomena are established.' After a long time, the master had an awakening. He replied, 'Threading a needle in the dark; breath coming out of the ears.' Wu'an approved him, and thereupon secretly transmitted the mind seal to him. Once, he sat through the night until dawn. When the one distributing gruel arrived, the master forgot to spread his bowl. A neighboring monk nudged him with a hand. The master had an awakening and composed a verse: > 'A pitch-black Kunlun holds a fishing rod; > An ancient sail hung high descends the rushing rapids. > Playing with the bright moon in the shadow of reed flowers, > He lures a blind turtle onto the fishing boat.' > Fozhi once asked, 'When the mind encompasses the great void and its capacity is as vast as the sands of the worlds, what then?' The master said, 'The great sea does not harbor a dead corpse.' Zhi patted his seat and said, 'This fellow will one day occupy this seat, scolding the Buddhas and reviling the patriarchs!' From then on, the master concealed his horns and kept an increasingly low profile. He traveled through Hu-Xiang and Jiang-Zhe for several decades. He relied on Ying'an at Guizong, and consulted Dahui at Jingshan. When Wu'an resided at Daochang, he invited the master to share the seat and preach the Dharma. Thereupon his fame quietly spread. After taking up residence \[as abbot\], he ascended the hall: 'This morning the mouth of the cloth bag is tied shut; sharp-eyed patch-robed monks, do not run around haphazardly! Where mental activities cease, one understands how to turn the body; even a sneeze becomes the lion's roar. In the sandalwood forest, run freely at will. Pick up your eyebrows and let them grow atop your crown; gouging the flesh to make a wound reveals the family's ugliness.' Ascending the hall: 'Chan, Chan: without faction, without bias! In delusion, separated by a thousand miles; in awakening, right by the lips! Therefore, a monk asked Shishuang, "What is Chan?" Shuang said, "A roof tile." Another monk asked Muzhou, "What is Chan?" Zhou said, "Frying in oil over a fierce fire." Another monk asked Shoushan, "What is Chan?" Shan said, "A monkey climbs a tree, its tail trailing behind." Assembly! The Way has no crosswise path; where one stands is solitary and perilous. These three venerable elders walked the living path before sound, and used the miraculous mechanism beyond the kalpas. If examined with the upright eye of a patch-robed monk, there are nonetheless differences of superiority and inferiority: one is like Zhang Liang entering battle; one is like Xiang Yu deploying troops; one is like Kongming sizing up the enemy. If someone can distinguish this clearly, they can stand shoulder to shoulder with the Buddhas and patriarchs. Although it is like this, should a patch-robed monk suddenly come forth and say, "The venerable elder's words are cut into two pieces! Just now you said, 'The Way has no crosswise path, without faction, without bias,' and now you again distinguish so much superiority and inferiority!"—how would you reply to him? Do you understand? Joining hands to climb the mountain, exert strength together; the breath coming out of one's own throat is known to oneself.' In the autumn of the gengzi year of the Chunxi era \[1180\], he manifested a slight illness, left a verse, sat cross-legged, and passed away. Upon cremation, his teeth and tongue remained undamaged, and countless five-colored relics were obtained. They were interred in the stupa at Hengshan, and his bones were divided to be buried to the left of Wannian Temple. > — English (machine translation) (machine translation) - [Previous: 34.31](https://indike.org/pramana/in.bauddha.taisho.2077.34.31) - [Next: 34.33](https://indike.org/pramana/in.bauddha.taisho.2077.34.33) - [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.34.32) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2077.34.32](https://indike.org/pramana/in.bauddha.taisho.2077.34.32) · Pramāṇa