[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) › 2.3 # 佛果圜悟禪師碧巖錄 2.3 佛果圜悟禪師碧巖錄 2.3 - **Language:** Classical Chinese ### [2.3](https://indike.org/pramana/in.bauddha.taisho.2003.2.3) 黃檗身長七尺。額有圓珠。天性會禪。師昔遊天台。路逢一僧。與之談笑。如故相識。熟視之目光射人。頗有異相。乃偕行。屬溪水暴漲。乃植杖捐笠而止。其僧率師同渡。師曰。請渡。彼即褰衣。躡波如履平地。回顧云渡來渡來。師咄云。這自了漢。吾早知揑怪。當斫汝脛。其僧歎曰。真大乘法器。言訖不見。初到百丈。丈問云。巍巍堂堂。從什麼處來。檗云。巍巍堂堂從嶺中來。丈云。來為何事。檗云。不為別事。百丈深器之。次日辭百丈。丈云。什麼處去。檗云。江西禮拜馬大師去。丈云。馬大師已遷化去也。儞道黃檗恁麼問。是知來問。是不知來問。却云。某甲特地去禮拜。福緣淺薄。不及一見。未審平日有何言句。願聞舉示。丈遂舉再參馬祖因緣。祖見我來。便竪起拂子。我問云。即此用。離此用。祖遂掛拂子於禪床角良久。祖却問我。汝已後鼓兩片皮。如何為人。我取拂子竪起。祖云。即此用。離此用。我將拂子。掛禪床角。祖振威一喝。我當時直得三日耳聾。黃檗不覺悚然吐舌。丈云。子已後莫承嗣馬大師麼。檗云。不然。今日因師舉。得見馬大師大機大用。若承嗣馬師。他日已後喪我兒孫。丈云。如是如是。見與師齊。減師半德。智過於師。方堪傳授。子今見處宛有超師之作。諸人且道。黃檗恁麼問。是知而故問耶。是不知而問耶。須是親見他家父子行履處始得。黃檗一日又問百丈。從上宗乘。如何指示。百丈良久。檗云。不可教後人斷絕去。百丈云。將謂汝是箇人。遂乃起入方丈。檗與裴相國為方外友。裴鎮宛陵請師至郡。以所解一編。示師。師接置於座。略不披閱。良久乃云。會麼。裴云。不會。檗云。若便恁麼會得。猶較些子。若也形於紙墨。何處更有吾宗。裴乃以頌贊云。自從大士傳心印。額有圓珠七尺身。掛錫十年棲蜀水。浮盃今日渡漳濱。八千龍象隨高步。萬里香花結勝因。擬欲事師為弟子。不知將法付何人。師亦無喜色云。心如大海無邊際。口吐紅蓮養病身。自有一雙無事手。不曾祇揖等閑人。檗住後。機鋒峭峻。臨濟在會下。睦州為首座。問云。上座在此多時。何不去問話。濟云。教某甲問什麼話即得。座云。何不去問如何是佛法的的大意。濟便去問。三度被打出。濟辭座曰。蒙首座令三番去問。被打出。恐因緣不在這裏。暫且下山。座云。子若去須辭和尚去方可。首座預去白檗云。問話上座。甚不可得。和尚何不穿鑿教成一株樹去。與後人為陰涼。檗云。吾已知。濟來辭。檗云。汝不得向別處去。直向高安灘頭。見大愚去。濟到大愚。遂舉前話。不知某甲過在什麼處。愚云。檗與麼老婆心切。為儞徹困。更說什麼有過無過。濟忽然大悟云。黃檗佛法無多子。大愚搊住云。儞適來又道有過。而今却道佛法無多子。濟於大愚脇下。𡎺三拳。愚拓開云。汝師黃檗非干我事。一日檗示眾云。牛頭融大師。橫說竪說。猶未知向上關捩子在。是時石頭馬祖下。禪和子浩浩地。說禪說道。他何故却與麼道。所以示眾云。汝等諸人盡是噇酒糟漢。恁麼行脚。取笑於人。但見八百一千人處便去。不可只圖熱鬧也。可中總似汝如此容易。何處更有今日事也。唐時愛罵人。作噇酒糟漢。人多喚作黃檗罵人。具眼者自見他落處。大意垂一鉤。釣人問。眾中有不惜身命底禪和。便解恁麼出眾問他道。只如諸方匡徒領眾。又作麼生。也好一拶。這老漢果然分疎不下。便却漏逗云。不道無禪。只是無師。且道意在什麼處。他從上宗旨。有時擒。有時縱。有時殺。有時活。有時放。有時收。敢問諸人。作麼生是禪中師。山僧恁麼道。已是和頭沒却了也。諸人鼻孔在什麼處。良久云。穿却了也。 > Huangbo stood seven feet tall, with a round pearl-like bump on his forehead. By nature he understood Chan. Formerly, when the master was traveling in Tiantai, he met a monk along the road and chatted and laughed with him like an old acquaintance. Looking at him closely, his gaze pierced people, and he possessed exceptional features. They traveled together. It happened that the mountain stream swelled suddenly, so Huangbo planted his staff, took off his conical hat, and stopped. The monk urged the master to cross together with him. The master said, "Please cross first." The monk immediately hitched up his robes and stepped across the waves as if walking on level ground. Looking back, he called out, "Come across, come across!" The master scolded him, "You self-liberated fellow! Had I known earlier you worked such wizardry, I would have cut off your shins!" The monk sighed and said, "A true vessel of the Great Vehicle!" As soon as he finished speaking, he disappeared. > > When he first arrived at Baizhang, Baizhang asked, "Towering and imposing, where have you come from?" > Huangbo said, "Towering and imposing, I have come from within the mountains." > Baizhang asked, "What have you come for?" > Huangbo said, "Not for any other business." > Baizhang valued him deeply as an exceptional vessel. > > The next day he took his leave of Baizhang. Baizhang asked, "Where are you going?" > Huangbo said, "I am going to Jiangxi to pay homage to Master Ma." > Baizhang said, "Master Ma has already passed away." > Do you say that when Huangbo asked like this, did he ask knowing, or did he ask not knowing? Yet he said, "I had set out especially to pay homage, but my blessings and conditions are shallow and thin; I missed seeing him. I wonder, what sayings did he usually have? I wish to hear them cited." > > Baizhang then cited the circumstances of his own second visit to Mazu: "When the Patriarch saw me coming, he held up his whisk. I asked, 'Is this in accordance with this function, or detached from this function?' The Patriarch then hung the whisk on the corner of the meditation couch. After a long silence, the Patriarch asked me back, 'Later on, when you flap your two lips, how will you act for people?' I took the whisk and held it up. The Patriarch said, 'Is this in accordance with this function, or detached from this function?' I hung the whisk back on the corner of the meditation couch. The Patriarch gave a shout with stirring majesty. At that moment, I was deafened for three straight days." Huangbo involuntarily shuddered and stuck out his tongue. Baizhang said, "Will you not succeed Master Ma in the future?" > Huangbo said, "Not so. Today, because of the master's citation, I have been able to see Master Ma's great dynamic function. If I were to succeed Master Ma, in the days ahead I would ruin my descendants." > Baizhang said, "Just so, just so! 'One whose view equals his master diminishes his master's virtue by half; only one whose wisdom exceeds his master is qualified to transmit the teaching.' Today, your insight truly possesses the capacity to surpass the master." > > Tell me, everyone, when Huangbo asked like that, did he ask intentionally while already knowing, or did he ask without knowing? You must personally witness where this father and son walked before you can understand. > > Another day, Huangbo asked Baizhang, "How does one indicate the ancestral lineage's vehicle from above?" Baizhang remained silent for a long time. Huangbo said, "You must not cause later people to cut it off completely." Baizhang said, "I had thought you were a real person." Thereupon he got up and entered his abbot's quarters. > > Huangbo and Prime Minister Pei were friends beyond the mundane world. When Pei governed Wanling, he invited the master to the commandery and presented him with a treatise he had written. The master took it and placed it on his seat without browsing through it in the least. After a long silence he said, "Do you understand?" > Pei said, "I do not understand." > Huangbo said, "If you could understand directly like this, it would still amount to something. But if it is expressed in paper and ink, where would our lineage be?" > Pei then praised him with a verse: > "Ever since the Great Being transmitted the mind-seal, / A forehead with a round pearl and a seven-foot body. / Hanging up his staff for ten years, he roosted beside the Shu waters; / Today, floating his bowl, he crosses the banks of the Zhang. / Eight thousand dragons and elephants follow his lofty strides; / Ten thousand miles of fragrant flowers forge sublime causes. / I intend to serve the master as a disciple, / But do not know to whom he will entrust the Dharma." > The master showed no sign of pleasure and said: > "The mind is like a boundless ocean; / The mouth spouts red lotuses to nourish this sickly body. / Having naturally a pair of hands free of affairs, / I have never bowed in greeting to an ordinary man." > > After Huangbo took up residence \[as abbot\], his dynamic sharpness was steep and sheer. Linji was in his assembly, and Muzhou was the head monk. Muzhou asked him, "Senior monk, you have been here a long time; why do you not go ask a question?" > Linji said, "What question would you have me ask?" > The head monk said, "Why do you not go ask, 'What is the clear and authentic meaning of the Buddha Dharma?'" > Linji went to ask, and three times he was beaten and driven out. Linji took leave of the head monk, saying, "Thanks to the head monk directing me three times to ask, I was beaten and driven out. I fear my conditions do not lie here, so I will temporarily leave the mountain." > The head monk said, "If you leave, you must bid farewell to the Venerable before you can go." > The head monk went ahead of time and told Huangbo, "The senior monk who asked the questions is very rare and hard to come by. Why does the Venerable not carve and polish him into a tree that can provide shade for later people?" > Huangbo said, "I already know." > When Linji came to take his leave, Huangbo said, "You must not go elsewhere; go straight to the riverbank at Gao'an and see Dayu." > Linji reached Dayu and cited the preceding events, saying, "I do not know where my fault was." > Dayu said, "Huangbo had such a grandmotherly heart, exhausting himself for you, yet you still speak of having a fault or having no fault!" > Linji was suddenly greatly enlightened and said, "Huangbo's Buddha Dharma is not much after all!" > Dayu grabbed him and said, "Just now you said you had a fault, and now you say the Buddha Dharma is not much after all!" > Linji gave Dayu three punches under the ribs. Dayu pushed him away and said, "Your teacher is Huangbo; it has nothing to do with me." > > One day Huangbo addressed the assembly, saying, "Master Niutou Rong spoke horizontally and spoke vertically, yet he still did not know the pivotal mechanism of the transcendent." At that time, under Shitou and Mazu, Chan practitioners were bustling about everywhere, speaking of Chan and speaking of the Dao. Why did he nevertheless speak like this? Therefore he addressed the assembly, saying, "All of you people are swillers of dregs! Making an itinerant pilgrimage like this will only bring ridicule from others. Wherever you see eight hundred or a thousand people, you just go there; you must not merely pursue the lively crowd. If it were altogether as easy as you take it to be, where would there still be today's matter?" In Tang times people liked to scold others by calling them "swillers of dregs." Most people call this Huangbo scolding people, but those with the eye naturally see where he lands. His general intent was to cast a hook to fish for someone to ask. Among the assembly there was a Chan practitioner who did not begrudge his body or life, who knew how to step forward from the assembly and ask him, "What about those in various quarters who direct followers and lead assemblies?" This was indeed a pressing challenge! This old fellow was truly unable to explain it away, so he let out a leak, saying, "I do not say there is no Chan, only that there are no masters." > > Tell me, what was the meaning in this? His lineage's ancestral principle from above at times seizes, at times releases, at times kills, at times gives life, at times lets go, and at times pulls back. I venture to ask everyone: what is a master in Chan? For this mountain monk to speak like this has already buried my head and all! Where are everyone's nostrils? \[After a long silence, he said:\] Pierced through! > — English (machine translation) (machine translation) - [Previous: 2.2](https://indike.org/pramana/in.bauddha.taisho.2003.2.2) - [Next: 2.4](https://indike.org/pramana/in.bauddha.taisho.2003.2.4) - [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.2.3) — English, machine translation ## Linked texts (2) - [景德傳燈錄](https://indike.org/pramana/in.bauddha.taisho.2076.9.5) — Classical Chinese - [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.2003.2.3](https://indike.org/pramana/in.bauddha.taisho.2003.2.3) · Pramāṇa