[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) › 2.24 # 佛果圜悟禪師碧巖錄 2.24 佛果圜悟禪師碧巖錄 2.24 - **Language:** Classical Chinese ### [2.24](https://indike.org/pramana/in.bauddha.taisho.2003.2.24) 雪竇亦不妨作家。於一句下。便道分一節。分明放過一著。與他把手共行。他從來有放行手段。敢與爾入泥入水。同死同生。所以雪竇恁麼頌。其實無他。只要與爾解粘去縛。抽釘拔楔。如今却因言句。轉生情解。只如巖頭道雪峯雖與我同條生。不與我同條死。若非全機透脫得大自在底人。焉能與爾同死同生。何故。為他無許多得失是非滲漏處。故洞山云。若要辨認向上之人真偽者。有三種滲漏。情滲漏。見滲漏。語滲漏。見滲漏。機不離位。墮在毒海。情滲漏。智常向背。見處偏枯。語滲漏。體妙失宗。機昧終始。此三滲漏。宜已知之。又有三玄。體中玄。句中玄。玄中玄。古人到這境界。全機大用。遇生與爾同生。遇死與爾同死。向虎口裏橫身。放得手脚。千里萬里。隨爾銜去。何故還他得這一著子。始得。八萬四千非鳳毛者。靈山八萬四千聖眾。非鳳毛也。南史云。宋時謝超宗。陳郡陽夏人。謝鳳之子。博學文才傑俊。朝中無比。當世為之獨步。善為文為王府常侍。王母殷淑儀薨。超宗作誄奏之。武帝見其文。大加嘆賞曰。超宗殊有鳳毛。古詩云。朝罷香煙携滿袖。詩成珠玉在揮毫。欲知世掌絲綸美。池上如今有鳳毛。昔日靈山會上四眾雲集。世尊拈花。唯迦葉獨破顏微笑。餘者不知是何宗旨。雪竇所以道。八萬四千非鳳毛。三十三人入虎穴。阿難問迦葉云。世尊傳金襴袈裟外。別傳何法。迦葉召阿難。阿難應喏。迦葉云。倒却門前剎竿著。阿難遂悟。已後祖祖相傳。西天此土。三十三人。有入虎穴底手脚。古人道。不入虎穴。爭得虎子。雲門是這般人。善能同死同生。宗師為人須至如此。據曲彔木床上坐。捨得教爾打破。容爾捋虎鬚。也須是到這般田地始得。具七事隨身。可以同生同死。高者抑之。下者舉之。不足者與之。在孤峯者。救令入荒草。落荒草者。救令處孤峯。爾若入鑊湯爐炭。我也入鑊湯爐炭。其實無他。只要與爾解粘去縛。抽釘拔楔。脫却籠頭。卸却角馱。平田和尚。有一頌最好。靈光不昧。萬古徽猷。入此門來。莫存知解。別別。擾擾怱怱水裏月。不妨有出身之路。亦有活人之機。雪竇拈了。教人自去明悟生機。莫隨他語句。爾若隨他。正是擾擾怱怱水裏月。如今作麼生得平穩去。放過一著。 > Xuedou is also quite an adept. Beneath a single phrase he immediately says, 'Dividing a joint'—clearly letting a move go by, walking hand in hand with him. He has always had the technique of releasing: he dares to enter the mud and water with you, dying together and living together. Therefore Xuedou eulogized it like this. In truth there is nothing else: he only wants to untie your bonds and undo your ropes, pull out your nails and extract your wedges. Nowadays, however, people instead produce emotional understandings on account of words and phrases. Just as Yantou said: 'Although Xuefeng was born on the same branch as me, he does not die on the same branch as me.' Were one not a person who has completely penetrated through the whole dynamic function and attained great sovereignty, how could one die together and live together with you? Why? Because he has no such leakages of gain and loss, right and wrong. Thus Dongshan said: 'If you want to distinguish the true from the false in a person of the transcendent, there are three kinds of leakages: leakage of feelings, leakage of views, and leakage of speech. In the leakage of views, dynamic function does not leave its position, falling into a sea of poison. In the leakage of feelings, wisdom is always opposed, and the place of view is one-sided and withered. In the leakage of speech, the wondrous essence loses its principle, and dynamic function is dim from beginning to end. These three leakages should be known.' There are also three mysteries: the mystery within essence, the mystery within the phrase, and the mystery within mystery. When the ancients reached this realm, with the whole dynamic function and great application, encountering life they lived together with you, and encountering death they died together with you. Lying across the tiger's mouth, giving free rein to their limbs, whether a thousand miles or ten thousand miles, they let it carry them away. Why? Only when one can match this move does it count. 'Among the eighty-four thousand, none have phoenix feathers': the eighty-four thousand holy assembly on Vulture Peak had no phoenix feathers. The \*History of the Southern Dynasties\* says: In the Song dynasty, Xie Chaozong of Yangxia in the Chen commandery was the son of Xie Feng. Learned, with preeminent literary talent, he was without equal at court and was peerless in his time. Excelling in writing, he served as attendant in the prince's estate. When the prince's mother, Lady of Handsome Demeanour Yin, passed away, Chaozong composed an elegy and presented it. Emperor Wu saw his composition, greatly praised and admired it, and said: 'Chaozong truly has phoenix feathers!' An ancient poem says: 'The morning audience ended, incense smoke fills the sleeves; / The poem finished, pearls and jade flow from the wielding brush. / If you wish to know the beauty of holding the silk-threaded imperial edicts for generations, / By the pond today there are phoenix feathers.' Formerly, when the four assemblies gathered like clouds at the Vulture Peak assembly, the Bhagavat held up a flower, and only Kāśyapa alone broke into a smile; the rest did not know what principle it was. Therefore Xuedou says: 'Among the eighty-four thousand, none have phoenix feathers; thirty-three persons enter the tiger's den.' Ānanda asked Kāśyapa: 'Apart from transmitting the golden brocade robe, what other dharma did the Bhagavat transmit?' Kāśyapa called: 'Ānanda!' Ānanda responded: 'Yes?' Kāśyapa said: 'Knock down the temple flagpole before the gate.' Ānanda thereupon awakened. Thereafter it was transmitted from ancestor to ancestor: in India and in this land, thirty-three persons had the skill to enter the tiger's den. The ancients said: 'If you do not enter the tiger's den, how can you catch the tiger's cub?' Yunmen is such a person, skilled at dying together and living together. A lineage master helping people must reach this point: sitting on a curved-wood chair, letting you smash it, allowing you to stroke the tiger's whiskers. One must also reach such a stage before it counts. Equipped with the seven items at hand, one can live together and die together: suppressing the high, raising the low, giving to the deficient; for those on a solitary peak, rescuing them to enter the desolate grass; for those who fall into the desolate grass, rescuing them to dwell on a solitary peak. If you enter the cauldron of boiling water and burning coals, I also enter the cauldron of boiling water and burning coals. In truth there is nothing else: he only wants to untie your bonds and undo your ropes, pull out your nails and extract your wedges, take off the halter, and unload the pack-saddle. Venerable Pingtian had a verse that is best: 'The spiritual radiance is never dimmed, / An admirable model for ten thousand ages. / Having entered this gate, / Harbor no intellectual understanding.' Different! Different! 'Turmoil and hurry, the moon in the water'—it does not fail to have a path of escape, and also has the dynamic function of giving life to people. Xuedou brought it up to make people clearly awaken on their own to the living dynamic, not following along with his words and phrases. If you follow along with him, it is precisely 'turmoil and hurry, the moon in the water.' Now, how can you attain peace and stability? Let a move go by. > — English (machine translation) (machine translation) - [Previous: 2.23](https://indike.org/pramana/in.bauddha.taisho.2003.2.23) - [Next: 2.25](https://indike.org/pramana/in.bauddha.taisho.2003.2.25) - [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.2.24) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2003.2.24](https://indike.org/pramana/in.bauddha.taisho.2003.2.24) · Pramāṇa