[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) › [圓悟佛果禪師語錄](https://indike.org/pramana/in.bauddha.taisho.1997) › 2.29 # 圓悟佛果禪師語錄 2.29 圓悟佛果禪師語錄 2.29 - **Language:** Classical Chinese ### [2.29](https://indike.org/pramana/in.bauddha.taisho.1997.2.29) 陞座，示眾云：「鉤頭有餌，句裏無私，已泛扁舟，放行綸線，還有衝浪錦鱗麼？」僧出云：「有。」師云：「高著眼。」僧擬議，師云：「著。」問：「錦官罷釣，澤國重遊，方為萬壽之賓，又作碧巖之主。流水下山即不問，白雲歸洞意如何？」師云：「舊店新開。」進云：「好音在耳人皆聳，一句無私亘古今。」師云：「大家在這裏。」進云：「萬丈白雲藏不得，一輪光透照無私。」師云：「到家一句作麼生道？」僧擬議，師云：「了。」師乃云：「目前無異草，遍界絕遮欄，域中日月斬新，方外乾坤獨露，直得龍天釋梵動地雨華，妙德空生目瞪口呿，行棒行喝拈向一邊，雲月溪山放過一著，一處透脫，千處百處該通，一機洞明，千機萬機圓轉，碧巖不離此處，此處不離碧巖，攝大千於毫端，融芥塵於剎海，㘅華鳥過、抱子猿歸，湛寂凝然，應真不借則且致，只如無陰陽地上，成得箇什麼邊事？萬卉正資和氣力，碧巖先發一枝春。」復舉：「馬大師問藥山：『子在此許多時，本分事作麼生？』山云：『皮膚脫落盡，唯有一真實。』祖云：『據汝所見，可謂協於心體而布四肢，何不將三條篾束取肚皮，隨處住山去？』山云：『某甲何人敢言住山？』祖云：『不然，未有長行而不住，未有長住而不行，欲益無所益，欲為無所為，宜作舟航。』由是住山。」師云：「大眾！古人得意之後不忘利生，直入深山提持宗要。山僧暗昧，豈敢仰攀？如是則更不用篾束肚皮，却有箇折脚鐺子與方來共守寂寥。若信得及，不在忉忉；或未諳詳，聽取箇末後句。高峯突兀倚天門，青嶂虛閑可𣐟跟，折脚鐺兒幸然在，不妨携去隱深雲。雖然如是，也須是大家出一隻手始得。且道：畢竟如何？妙舞應須誇遍拍，三臺須是大家催。」 > Mounting the seat, he instructed the assembly, saying, "On the tip of the hook there is bait; within the words there is no partiality. Having already floated the skiff, I release the fishing line. Is there any brocade-scaled fish that breaks through the waves?" A monk came forward and said, "There is." The master said, "Look with discerning eyes!" The monk deliberated, and the master said, "Struck!" \[The monk\] asked, "Ending the fishing in Jin'guan, journeying again through the water country, having just been the guest of Wanshou, you are now the master of Blue Cliff (Biyan). The flowing water going down the mountain is not asked about; what is the meaning of the white clouds returning to the cave?" The master said, "An old shop newly opened." The monk continued, "A fine sound in the ear, all are aroused; a single selfless phrase spans past and present." The master said, "Everyone is right here." The monk continued, "Ten thousand fathoms of white clouds cannot hide it; a single wheel of bright light illumines without partiality." The master said, "What do you say as the phrase upon arriving home?" The monk deliberated. The master said, "Finished." The master then said, "Before the eyes there is no alien grass; throughout the realm all barriers are cut off. The sun and moon within the realm are brand new; heaven and earth outside the bounds stand solely revealed. It truly makes the dragons, devas, Śakra, and Brahmā shake the earth and rain down flowers, and causes Mañjuśrī and Subhūti to stare blankly with mouths agape. Brandishing the staff and giving a shout are set aside; the clouds, moon, streams, and mountains are let pass for a move. When one place penetrates through, hundreds and thousands of places are thoroughly mastered; when one dynamic is clearly illuminated, thousands and tens of thousands of dynamics turn smoothly. Blue Cliff is not separate from this place; this place is not separate from Blue Cliff. Encompassing the great chiliocosm on the tip of a hair; fusing mustard seeds and dust motes within the ocean of kṣetras. The flower-carrying bird flies past, the child-cradling ape returns; serene and still, the true arhat does not borrow \[external aid\]—let that be. But on the ground without yin and yang, what kind of matter is accomplished? / Myriad plants are just aided by the force of harmonious qi; / Blue Cliff first puts forth a branch of spring." He further cited: "Great Master Ma asked Yaoshan, 'You have been here for such a long time; how is your fundamental lot?' Yaoshan said, 'The skin has completely peeled away; there is only one true reality.' The Patriarch said, 'According to your view, it may be said to accord with the essence of mind and spread to the four limbs. Why not bundle your belly with three strips of bamboo and go dwell on a mountain anywhere?' Yaoshan said, 'Who am I to dare speak of dwelling on a mountain?' The Patriarch said, 'Not so. There has never been long journeying without stopping; there has never been long stopping without journeying. Wishing to benefit, there is nothing to benefit; wishing to act, there is nothing to act. You should serve as a boat and raft.' Thereupon he dwelt on a mountain." The master said, "Great assembly! After attaining the meaning, the ancient did not forget benefiting sentient beings, entering directly into the deep mountains to uphold the essential tenets of the lineage. I, this mountain monk, am benighted and dim; how could I dare aspire to compare? Being like this, there is no need to bundle the belly with bamboo strips; instead, there is a broken-legged cauldron to keep solitude together with those who come from all directions. If you can have full faith, there is no need for chatter; if you do not yet thoroughly know, listen to this final phrase: / The high peak rises sheer, leaning on Heaven's gate; / The green cliffs are quiet and solitary, enough to rest one's feet. / Fortunately the broken-legged cauldron is still here; / There is no harm in carrying it to hide in the deep clouds. / Although it is like this, everyone must lend a hand before it will do. And tell me: after all, how is it? / A wondrous dance must indeed match every beat; / The Santai dance requires everyone to urge it on." He stepped down from the seat. > — English (machine translation) (machine translation) - [Previous: 2.28](https://indike.org/pramana/in.bauddha.taisho.1997.2.28) - [Next: 2.30](https://indike.org/pramana/in.bauddha.taisho.1997.2.30) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1997.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1997~en-mt.2.29) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1997.2.29](https://indike.org/pramana/in.bauddha.taisho.1997.2.29) · Pramāṇa