[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) › [佛果圜悟禪師碧巖錄](https://indike.org/pramana/in.bauddha.taisho.2003) › 2.10 # 佛果圜悟禪師碧巖錄 2.10 佛果圜悟禪師碧巖錄 2.10 - **Language:** Classical Chinese ### [2.10](https://indike.org/pramana/in.bauddha.taisho.2003.2.10) 雪竇見得透。所以劈頭便道。金烏急玉兔速。與洞山答麻三斤。更無兩般。日出月沒。日日如是。人多情解。只管道。金烏是左眼。玉兔是右眼。纔問著便瞠眼云。在這裏有什麼交涉。若恁麼會。達磨一宗掃地而盡。所以道。垂鉤四海只釣獰龍。格外玄機。為尋知已。雪竇是出陰界底人。豈作這般見解。雪竇輕輕去敲關擊節處。略露些子教爾見。便下箇注脚道。善應何曾有輕觸。洞山不輕酬這僧。如鐘在扣。如谷受響。大小隨應。不敢輕觸。雪竇一時。突出心肝五臟。呈似爾諸人了也。雪竇有靜而善應頌云。覿面相呈。不在多端。龍蛇易辨。衲子難瞞。金鎚影動。寶劍光寒。直下來也。急著眼看。洞山初參雲門。門問。近離甚處。山云。渣渡。門云。夏在甚麼處。山云。湖南報慈。門云。幾時離彼中。山云。八月二十五。門云。放爾三頓棒。參堂去。師晚間入室。親近問云。某甲過在什麼處。門云。飯袋子。江西湖南便恁麼去。洞山於言下。豁然大悟。遂云。某甲他日向無人煙處。卓箇庵子。不蓄一粒米。不種一莖菜。常接待往來十方大善知識。盡與伊抽却釘。技却楔。拈却膱脂帽子。脫却鶻臭布衫。各令灑灑落落地。作箇無事人去。門云。身如椰子大。開得許大口。洞山便辭去。他當時悟處。直下穎脫。豈同小見後來出世應機麻三斤語。諸方只作答佛話會如何是佛。杖林山下竹筋鞭。丙丁童子來求火。只管於佛上作道理。雪竇云。若恁麼作展事與投機會。正似跛鼈盲龜入空谷。何年日月尋得出路去。花簇簇錦簇簇。此是僧問智門和尚。洞山道麻三斤意旨如何。智門云。花簇簇錦簇簇。會麼。僧云。不會。智門云。南地竹兮北地木。僧回舉似洞山。山云。我不為汝說。我為大眾說。遂上堂云。言無展事。語不投機。承言者喪。滯句者迷。雪竇破人情見。故意引作一串頌出。後人却轉生情見道。麻是孝服。竹是孝杖。所以道。南地竹兮北地木。花簇簇錦簇簇。是棺材頭邊。畫底花草。還識羞麼。殊不知。南地竹兮北地木。與麻三斤。只是阿爺與阿爹相似。古人答一轉語。決是意不恁麼。正似雪竇道金烏急玉兔速。自是一般寬曠。只是金鍮難辨。魚魯參差。雪竇老婆心切。要破爾疑情。更引箇死漢。因思長慶陸大夫。解道合笑不合哭。若論他頌。只頭上三句。一時頌了。我且問爾。都盧只是箇麻三斤。雪竇却有許多葛藤。只是慈悲忒殺。所以如此。陸亘大夫。作宣州觀察使。參南泉。泉遷化。亘聞喪入寺下祭。却呵呵大笑。院主云。先師與大夫。有師資之義。何不哭。大夫云。道得即哭。院主無語。亘大哭云。蒼天蒼天。先師去世遠矣。後來長慶聞云。大夫合笑不合哭。雪竇借此意大綱道。爾若作這般情解。正好笑莫哭。是即是。末後有一箇字。不妨聱訛。更道咦。雪竇還洗得脫麼。 > Xuedou saw through thoroughly; therefore, right from the start he said: 'The golden crow is swift; the jade rabbit is rapid.' This is not two different things from Dongshan's answer, 'Three pounds of hemp.' The sun rises and the moon sets; day after day it is like this. Many people form emotional interpretations, continually saying, 'The golden crow is the left eye; the jade rabbit is the right eye.' As soon as they are asked, they glare with wide eyes and say, 'What connection is there right here?' If understood like this, Bodhidharma's entire lineage is swept cleanly away. Therefore it is said: 'Lowering a hook into the four seas, one only angles for ferocious dragons; transcendent, mysterious dynamic function seeks out an intimate friend.' Xuedou was a man who had stepped outside the realm of the aggregates; how could he hold such a view? Xuedou gently knocked at the barrier and struck the rhythm, revealing just a little bit for you to see, and then added a footnote, saying: 'How could a skillful response ever touch upon things lightly?' Dongshan did not repay this monk lightly. Like a bell when struck, like a valley receiving an echo, responding in accordance with great or small, he dared not touch upon it lightly. In a single moment, Xuedou brought forth his heart, liver, and five viscera, presenting them to all of you. Xuedou had a verse on 'Quiet and Skillfully Responding': > 'Presenting face to face does not depend on many turns; > Dragons and snakes are easy to tell apart, but a patch-robed monk is hard to deceive. > The shadow of the golden hammer moves; the light of the precious sword is cold. > It comes straight down! Hurry, look closely!' > When Dongshan first studied under Yunmen, Yunmen asked, 'Where have you come from recently?' Dongshan said, 'Zhadu.' Yunmen said, 'Where did you spend the summer retreat?' Dongshan said, 'Baoci in Hunan.' Yunmen said, 'When did you leave there?' Dongshan said, 'August twenty-fifth.' Yunmen said, 'I spare you three rounds of blows with the staff; go to the hall.' In the evening, the Master entered Yunmen's room, approached him, and asked, 'Where was my fault?' Yunmen said, 'You rice bag! Passing through Jiangxi and Hunan just like that!' At these words, Dongshan had a great, thorough awakening. He then said, 'Someday I will go to a place where there is no human smoke, set up a small hut, not store a single grain of rice, not plant a single stalk of greens, and constantly receive and host the great kalyāṇamitras coming and going from the ten directions. I will pull out all their nails and extract their wedges for them, take off their greasy caps, strip off their smelly robes, and make each one thoroughly clear and free, acting as someone with nothing to do.' Yunmen said, 'Your body is as big as a coconut, yet you can open such a big mouth!' Dongshan then bowed and took his leave. His awakening at that time was completely unconstrained and liberated; how could it be compared to small views? Later, when he appeared in the world and responded to dynamic function with the words 'Three pounds of hemp,' people in various quarters merely took it as an answer to the question about the Buddha: 'What is the Buddha? A staff of bamboo shoots from Mount Zhanglin,' or 'The Bingding Boy comes seeking fire.' They only make up conceptual theories about the Buddha. Xuedou said: 'If you interpret it as displaying matters and matching dynamic sharpness in this way, it is just like a lame turtle and a blind tortoise entering an empty valley—in what year or month will they find a way out?' 'Clustered flowers, clustered brocade'—this refers to a monk asking Venerable Zhimon, 'What was Dongshan's meaning in saying "Three pounds of hemp"?' Zhimon said, 'Clustered flowers, clustered brocade.' 'Do you understand?' The monk said, 'I do not.' Zhimon said, 'Bamboo of the south, wood of the north!' The monk returned and brought it up to Dongshan. Dongshan said, 'I will not speak for you; I will speak for the great assembly.' He then ascended the hall and said, 'Words do not display matters; speech does not match dynamic sharpness. Those who accept words are lost; those who stagnate in phrases are deluded.' Xuedou broke through people's emotional views, deliberately citing them in a single string in his verse. Yet later people turned around and generated emotional views, saying, 'Hemp is the mourning garment; bamboo is the mourning staff. Therefore it is said: "Bamboo of the south, wood of the north." "Clustered flowers, clustered brocade" refers to the flowers and grass painted on the front of a coffin.' Do you have any sense of shame? Little do they realize that 'Bamboo of the south, wood of the north' and 'Three pounds of hemp' are just like calling one's father 'Dad' and 'Papa.' When the ancients gave a turning word, their intention was definitely not like that. It is just like Xuedou saying, 'The golden crow is swift; the jade rabbit is rapid.' It is naturally of the same broad expansiveness. It is just that gold and brass are hard to distinguish, and fish and Lu get mixed up. Xuedou's grandmotherly heart was earnest; wishing to shatter your doubt, he further cited a dead fellow: 'One recalls Minister Lu of Changqing, / Who understood that one ought to laugh and not weep.' As for his verse, it was already completed all at once in the first three lines. Let me ask you: it was altogether just three pounds of hemp, yet why did Xuedou have so many entangling vines? It was simply because his compassion was exceedingly great; therefore he was like this. Minister Lu Gen served as the Surveillance Commissioner of Xuanzhou and studied under Nanquan. When Nanquan passed away, Gen heard the mourning, entered the monastery to offer sacrifice, and burst into hearty laughter. The director of the cloister said, 'The late master had the bond of master and disciple with you, Minister. Why do you not weep?' The Minister said, 'If you can say a word, I will weep.' The director was speechless. Gen wailed loudly and said, 'Blue sky, blue sky! The late master has departed far away!' Later Changqing heard of this and said, 'The Minister should have laughed, not wept.' Xuedou borrowed this general meaning to say: If you make such emotional interpretations, it is truly laughable, not something to weep over. Though that is so, the very last word is indeed awkward and difficult. He further said: 'Bah!' Can Xuedou wash himself clean of it? > — English (machine translation) (machine translation) - [Previous: 2.9](https://indike.org/pramana/in.bauddha.taisho.2003.2.9) - [Next: 2.11](https://indike.org/pramana/in.bauddha.taisho.2003.2.11) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.2003.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2003~en-mt.2.10) — English, machine translation ## Linked texts (1) - [明覺禪師語錄](https://indike.org/pramana/in.bauddha.taisho.1996.3.23) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2003.2.10](https://indike.org/pramana/in.bauddha.taisho.2003.2.10) · Pramāṇa