[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) › [大慧普覺禪師語錄](https://indike.org/pramana/in.bauddha.taisho.1998a) › 9.9 # 大慧普覺禪師語錄 9.9 大慧普覺禪師語錄 9.9 - **Language:** Classical Chinese ### [9.9](https://indike.org/pramana/in.bauddha.taisho.1998a.9.9) 秉拂，僧問：「古鏡未磨時如何？」師云：「火不待日而熱。」進云：「磨後如何？」師云：「風不待月而涼。」進云：「磨與未磨時如何？」師云：「交。」問：「不與萬法為侶者是甚麼人？待汝一口吸盡西江水即向汝道，意作麼生？」師云：「釘釘膠黏。」乃云：「諸祖要妙非競辯而求，激揚鏗鏘以摧異見。所以德山入門便棒，石火迸青天；臨濟入門便喝，旱雷轟宇宙。不是目前法，亦非向上機，恁麼不恁麼，便跳得出，正在葛藤窠裏。合作麼生評議？合作麼生話會？不可說大機大用大解脫，淨裸裸赤灑灑沒可把了便休。還得也無？不見風穴和尚道：『設使言前薦得，猶是滯殼迷封；縱饒句下精通，未免觸塗狂見。』若是本色衲僧，當下領略，便能向聲色頭上座，聲色頭上臥，文殊自文殊，解脫自解脫，泥我甚麼盌？」良久云：「驚群須是英靈漢，敵聖還他師子兒，選佛若無如是眼，假饒千載又奚為。」以拂子擊禪床一下，復舉：「百丈再參馬祖侍立次，祖竪起拂子，丈云：『即此用，離此用。』祖掛拂子於舊處，良久云：『爾他後開兩片皮，將何為人？』丈取拂子竪起，祖云：『即此用，離此用。』丈亦掛拂子於舊處，祖便喝。後黃檗到百丈，一日辭欲禮拜馬祖去，丈云：『馬祖已遷化也。』檗云：『未審馬祖有何言句？』丈遂舉再參因緣云：『我當時被馬祖一喝，直得三日耳聾。』黃檗聞舉不覺吐舌，百丈云：『子已後莫承嗣馬祖否？』檗云：『不然，今日因師舉，得見馬祖大機之用；且不識馬祖，若嗣馬祖，已後喪我兒孫。』」師云：「百丈被喝，直得三日耳聾，黃檗聞舉不覺吐舌，百丈疑其承嗣馬祖。後因臨濟三度問佛法大意，三度打六十棒，便與三日耳聾出氣，臨濟始覺，如蒿枝拂相似。敢問大眾，既是師承有據，因甚麼用處不同？會麼？曹谿波浪如相似，無限平人被陸沈。」 > Taking up the fly-whisk, a monk asked, "What is it like before the ancient mirror is polished?" The Master said, "Fire does not wait for the sun to be hot." The monk asked further, "What is it like after it is polished?" The Master said, "Wind does not wait for the moon to be cool." The monk asked further, "What is it like at the very time of being polished and not yet polished?" The Master said, "They meet." The monk asked, "'What kind of person is it who does not keep company with the myriad dharmas? When you swallow all the water of the West River in a single gulp, I will tell you.' What is the meaning of this?" The Master said, "Nailing with nails and sticking with glue." He then said: "The essential subtleties of the patriarchs are not sought through competing debates; they strike and ring out to shatter divergent views. Therefore Deshan gave a blow of his staff the moment someone entered the gate, sparks from flint bursting into the blue sky; Linji gave a shout the moment someone entered the gate, dry thunder rumbling through the universe. It is not the dharma before your eyes, nor is it the mechanism of transcendence. If, in 'thus' or 'not thus', you can leap out, you are right inside the nest of entangled vines. How should it be assessed? How should it be discussed and understood? You cannot say that great capacity, great function, and great liberation are completely bare and stark naked, with nothing to grasp, and then simply stop. Will that do or not? Have you not seen Master Fengxue say: 'Even if you apprehend it before words, you are still stuck in the shell and blind to the seal; even though you master it thoroughly under the phrase, you cannot avoid a mad view that runs into obstacles.' If one is a patch-robed monk of genuine character, taking it in at once, one can sit atop sounds and forms and lie atop sounds and forms. Mañjuśrī is of himself Mañjuśrī; liberation is of itself liberation—what bowl of mine does it soil?" After a long pause he said: "To startle the herd must take a heroic fellow; / to contend with the holy is left to the lion's whelp. / If one has no such eyes when choosing a buddha, / even after a thousand ages, what would be the use?" Striking the meditation couch once with his fly-whisk, he then brought up the case: "When Baizhang attended on Mazu for a second time and stood in waiting, the Patriarch raised his fly-whisk. Baizhang said: 'Identical to this function, detached from this function.' The Patriarch hung the fly-whisk back in its former place. After a long pause he said: 'Hereafter, when you open your two lips, how will you act for others?' Baizhang took the fly-whisk and raised it. The Patriarch said: 'Identical to this function, detached from this function.' Baizhang also hung the fly-whisk back in its former place. The Patriarch then gave a shout. Later, when Huangbo came to Baizhang, one day he took his leave, intending to go pay homage to Mazu. Baizhang said: 'Mazu has already passed away.' Huangbo said: 'I have not yet inquired what words and phrases Mazu had.' Baizhang then recounted the circumstances of his second visit, saying: 'At that time, subjected to a single shout from Mazu, I was deafened straightaway for three days.' Hearing this recounted, Huangbo unconsciously stuck out his tongue. Baizhang said: 'Will you not succeed Mazu hereafter?' Huangbo said: 'Not so. Today, because of your recounting, Master, I have come to see Mazu's function of great capacity; yet I do not know Mazu. If I were to succeed Mazu, hereafter I would forfeit my descendants.'" The Master said: "Baizhang was shouted at and straightaway deafened for three days; Huangbo heard it recounted and unconsciously stuck out his tongue; Baizhang suspected him of succeeding Mazu. Later, when Linji three times asked about the great meaning of the Buddhadharma and was three times struck with sixty blows, he vented his anger over those three days of deafness; only then did Linji realize it was like being brushed with a wormwood stalk. I dare ask the great assembly: since there is proof in the master's transmission, why are their applications different? Do you understand? If the waves of Caoxi are alike, / countless ordinary people will drown on dry land." > — English (machine translation) (machine translation) - [Previous: 9.8](https://indike.org/pramana/in.bauddha.taisho.1998a.9.8) - [Next: 9.10](https://indike.org/pramana/in.bauddha.taisho.1998a.9.10) - [Up: 9](https://indike.org/pramana/in.bauddha.taisho.1998a.9) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1998a~en-mt.9.9) — English, machine translation ## Linked texts (1) - [汾陽無德禪師語錄](https://indike.org/pramana/in.bauddha.taisho.1992.2.8) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1998a.9.9](https://indike.org/pramana/in.bauddha.taisho.1998a.9.9) · Pramāṇa