[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) › 8.33 # 圓悟佛果禪師語錄 8.33 圓悟佛果禪師語錄 8.33 - **Language:** Classical Chinese ### [8.33](https://indike.org/pramana/in.bauddha.taisho.1997.8.33) 示眾云：「大道本來無向背，擬心湊泊已差池，吒呀卓朔能哮吼，即是金毛師子兒。還有恁麼底，出眾相見。」僧問：「如何是定乾坤句？」師云：「唯我獨尊。」進云：「橫身當宇宙去也。」師云：「好與三十棒。」僧云：「便請。」師云：「許爾大膽。」進云：「是何言歟？」師云：「直待雨淋頭便打。」乃云：「眹兆未分已成露布，言詮纔立特地乖張。雖然，第二義門且不是和泥合水。大眾！還知此事麼？座斷千差路，不立一纖塵，巍巍堂堂，暐暐瞱瞱，蓋天蓋地，應聲應色，不與千聖同途，不與萬法為侶，卷舒自在，無執無拘。若也見得，可以向百草頭上縱橫，聲色堆裏坐臥，言詮莫能及，比況莫能得，知不可知，識不可識，不是心，不是佛，不是物，不是聖，不是凡，不是有，不是無，不是是，不是非，不是得，不是失，恁麼也不得，不恁麼也不得。到這裏如何稱提？如何舉唱？山僧直得口似匾檐，無理可伸，無詞可說。然雖如是，官不容針，私通車馬，放一線道，有箇商量。」竪起拳云：「還見麼？諸佛以之出世，祖師以之西來，歷代宗師以之接物利生，天下老師以之鉗鍵衲子。其把定也，乾坤失色日月無光，盡大地人喪身失命；其放行也，巖谷生光，森羅顯煥，隨長隨短，隨有隨無，處處皆真，頭頭露現。且道：把住好？放行好？三十年後逢人不得錯舉。」 > Addressing the assembly, he said: "The Great Way originally has no facing toward or turning away; the moment you intend to approach it, you have already gone astray. One who can roar with a formidable snarl is indeed a golden-haired lion cub. Is there anyone like this? Step forth from the assembly and meet!" > A monk asked: "What is the phrase that settles heaven and earth?" > The Master said: "I alone am revered." > The monk continued: "I shall throw my body across the universe." > The Master said: "You deserve thirty blows with the staff." > The monk said: "Please proceed." > The Master said: "I allow that you are bold." > The monk asked: "What kind of speech is this?" > The Master said: "Just wait until the rain pours over your head, and then I will strike." > He then said: "Before the omens have divided, it has already become exposed; the moment words and phrases are established, discord is deliberately produced. Nevertheless, the gate of the secondary meaning is not yet wallowing in mud and mixing with water. Great assembly! Do you still know this matter? Cutting off the thousand divergent roads, not establishing a single speck of dust, towering and magnificent, radiant and dazzling, covering heaven and covering earth, responding to sound and responding to form, not treading the same path with the thousand sages, not taking the ten thousand dharmas as companions, rolling up and unfurling at ease, without grasping and without clinging. If you see it, you can move freely over the tips of the hundred grasses, sitting and lying amidst heaps of sound and form. Verbal explanations cannot reach it; analogies cannot capture it; knowing cannot know it; perceiving cannot perceive it. It is not mind, not Buddha, not things, not sacred, not profane, not existence, not non-existence, not right, not wrong, not gain, not loss; being like this does not work, not being like this does not work either. Arriving here, how can it be set forth? How can it be proclaimed? The mountain monk finds his mouth just like a flat carrying pole: no principle can be extended, no words can be spoken. Even so, though the official does not permit a needle, privately carts and horses may pass through. Opening a slit of a path, there is room for discussion." > Holding up his fist, he said: "Do you still see? The Buddhas appeared in the world by means of this; the Patriarchs came from the West by means of this; the ancestral masters of past generations received beings and benefited living beings by means of this; the venerable teachers of the world forged and disciplined patch-robed monks by means of this. When it is held fast, heaven and earth lose their color, the sun and moon lose their light, and all people throughout the great earth lose their bodies and forfeit their lives. When it is let go, cliffs and valleys give off light, the myriad phenomena shine brightly, following the long and following the short, following existence and following non-existence, everywhere is real, and everything is overtly revealed. Tell me: is it better to hold fast, or is it better to let go? Thirty years from now, when meeting people, you must not cite this incorrectly." > — English (machine translation) (machine translation) - [Previous: 8.32](https://indike.org/pramana/in.bauddha.taisho.1997.8.32) - [Next: 8.34](https://indike.org/pramana/in.bauddha.taisho.1997.8.34) - [Up: 8](https://indike.org/pramana/in.bauddha.taisho.1997.8) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1997~en-mt.8.33) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1997.8.33](https://indike.org/pramana/in.bauddha.taisho.1997.8.33) · Pramāṇa