[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) › 2.46 # 佛果圜悟禪師碧巖錄 2.46 佛果圜悟禪師碧巖錄 2.46 - **Language:** Classical Chinese ### [2.46](https://indike.org/pramana/in.bauddha.taisho.2003.2.46) 翠巖芝和尚云。當時如是。今時衲子。皮下還有血麼。溈山喆云。翠微臨濟。可謂本分宗師。龍牙一等是撥草瞻風。不妨與後人作龜鑑。住院後有僧問。和尚當時還肯二尊宿麼。牙云。肯即肯。只是無祖師西來意。龍牙瞻前顧後。應病與藥。大溈則不然。待伊問和尚當時還肯二尊宿麼。明不明。劈脊便打。非惟扶竪翠微臨濟。亦不辜負來問。石門聰云。龍牙無人拶著。猶可。被箇衲子挨著。失却一隻眼。雪竇云。臨濟翠微。只解把住不解放開。我當時如作龍牙。待伊索蒲團禪板。拈起劈面便擲。五祖戒云。和尚得恁麼面長。或云。祖師土宿臨頭。黃龍新云。龍牙驅耕夫之牛。奪飢人之食。既明則明矣。因什麼却無祖師西來意。會麼。棒頭有眼明如日。要識真金火裏看。大凡激揚要妙。提唱宗乘。向第一機下明得。可以坐斷天下人舌頭。儻或躊躇落在第二。這二老漢。雖然打風打雨。驚天動地。要且不曾打著箇明眼漢。古人參禪多少辛苦。立大丈夫志氣。經歷山川。參見尊宿。龍牙先參翠微臨濟。後參德山。遂問學人仗鏌鎁劍。擬取師頭時如何。德山引頸云。㘞。牙云。師頭落也。山微笑便休去。次到洞山。洞山問。近離甚處。牙云。德山來。洞山云。德山有何言句。牙遂舉前話。洞山云。他道什麼。牙云。他無語。洞山云。莫道無語。且試將德山落底頭呈似老僧看。牙於此有省。遂焚香遙望德山禮拜懺悔。德山聞云。洞山老漢不識好惡。這漢死來多少時。救得有什麼用處。從他擔老僧頭遶天下走。龍牙根性聰敏。擔一肚皮禪。行脚。直向長安翠微。便問。如何是祖師西來意。微云。與我過禪板來。牙取禪板與微。微接得便打。牙云。打即任打。要且無祖師西來意。又問臨濟。如何是祖師西來意。濟云。與我過蒲團來。牙取蒲團與臨濟。濟接得便打。牙云。打即任打。要且無祖師西來意。他致箇問端。不妨要見他曲彔木床上老漢。亦要明自己一段大事。可謂言不虛設。機不亂發。出在做工夫處。不見五洩參石頭。先自約曰。若一言相契。即住。不然即去。石頭據座。洩拂袖而出。石頭知是法器。即垂開示。洩不領其旨。告辭而出至門。石頭呼之云。闍黎。洩回顧。石頭云。從生至死。只是這箇。回頭轉腦。更莫別求。洩於言下大悟。又麻谷持錫到章敬。遶禪床三匝。振錫一下。卓然而立。敬云。是是。又到南泉。依前遶床振錫而立。南泉云。不是不是。此是風力所轉。終成敗壞。谷云。章敬道是。和尚為什麼道不是。南泉云。章敬即是。是汝不是。古人也不妨要提持透脫此一件事。如今人纔問著。全無些子用工夫處。今日也只是恁麼。明日也只是恁麼。爾若只恁麼盡未來際。也未有了日。須是抖擻精神。始得有少分相應。爾看龍牙發一問道。如何是祖師西來意。翠微云。與我過禪板來。牙過與微。微接得便打。牙當時取禪板時。豈不知翠微要打他。也不得便道他不會。為什麼却過禪板與他。且道當機承當得時。合作麼生。他不向活水處用。自去死水裏作活計。一向作主宰。便道打即任打。要且無祖師西來意。又走去河北參臨濟。依前恁麼問。濟云。與我過蒲團來。牙過與濟。濟接得便打。牙云。打即任打。要且無祖師西來意。且道二尊宿。又不同法嗣。為什麼答處相似。用處一般。須知古人。一言一句。不亂施為。他後來住院。有僧問云。和尚當時見二尊宿。是肯他不肯他。牙云。肯則肯。要且無祖師西來意。爛泥裏有刺。放過與人。已落第二。這老漢把得定。只做得洞下尊宿。若是德山臨濟門下。須知別有生涯。若是山僧則不然。只向他道。肯即未肯。要且無祖師西來意。不見僧問大梅。如何是祖師西來意。梅云。西來無意。鹽官聞云。一箇棺材。兩箇死漢。玄沙聞云。鹽官是作家。雪竇道。三箇也有。只如這僧問祖師西來意。却向他道西來無意。爾若恁麼會。墮在無事界裏。所以道。須參活句。莫參死句。活句下薦得。永劫不忘。死句下薦得。自救不了。龍牙恁麼道。不妨盡善。古人道相續也大難。他古人一言一句。不亂施為。前後相照。有權有實。有照有用。賓主歷然。互換縱橫。若要辨其親切。龍牙雖不昧宗乘。爭柰落在第二頭。當時二尊宿。索禪板蒲團。牙不可不知他意。是他要用他胸襟裏事。雖然如是。不妨用得太峻。龍牙恁麼問。二老恁麼答。為什麼却無祖師西來意。到這裏須知別有箇奇特處。雪竇拈出令人看。 > Master Cuiyan Zhi said: 'At that time it was like this. As for the patch-robed monks of today, is there still any blood under their skin?' Master Guishan Zhe said: 'Cuiwei and Linji can be called proper lineage masters. Longya equally parted the grass to peer into the wind; he indeed served as a model for later people. After he resided in a monastery, a monk asked: "Did the Venerable Master at that time approve of the two venerable elders or not?" Longya said: "Approve, I did approve; but there is still no meaning of the ancestral master's coming from the West." Longya looked ahead and behind, dispensing medicine according to the sickness. Dagui, however, would not do so. Were he asked, "Did the Venerable Master at that time approve of the two venerable elders or not?"—clear or not clear, he would strike right across the back! Not only would this uphold Cuiwei and Linji, it would also not fail the inquirer's question.' Shimen Cong said: 'Had no one pressed Longya, it might have passed; but having been pushed by a patch-robed monk, he lost one eye.' Xuedou said: 'Linji and Cuiwei only knew how to hold fast, but did not know how to let go. Had I been Longya at that time, waiting for them to demand the meditation cushion and the meditation board, I would have picked them up and hurled them right at their faces!' Wuzu Jie said: 'Why is the Venerable Master's face so long?' Another said: 'The ancestral master's Saturn has descended upon his head.' Huanglong Xin said: 'Longya drove off the plowman's ox and snatched away the starving man's food. Since it is clear, it is clear indeed; why then is there still no meaning of the ancestral master's coming from the West? Do you understand? At the tip of the staff there is an eye bright as the sun; to recognize true gold, look into the fire.' In general, to stir up the essential subtleties and promote the ancestral vehicle, if one can understand under the first dynamic function, one can sit and cut off the tongues of all people under heaven. If one hesitates, one falls into the secondary. Although these two old fellows struck up wind and rain, startling heaven and shaking earth, they nevertheless never struck a clear-eyed fellow. How much bitterness and toil did the ancients endure in their Chan practice! Establishing the determination of great heroes, they traversed mountains and rivers to visit and pay respects to venerable elders. Longya first visited Cuiwei and Linji, and later visited Deshan. He asked: 'When the student wields the sword of Moye and intends to take the master's head, what then?' Deshan stretched out his neck and cried: 'Yaa!' Longya said: 'The master's head has fallen.' Deshan smiled faintly and dropped the matter. Next Longya arrived at Dongshan. Dongshan asked: 'Where have you recently come from?' Longya said: 'I came from Deshan.' Dongshan asked: 'What words did Deshan have?' Longya then recounted the previous dialogue. Dongshan asked: 'What did he say?' Longya said: 'He had no words.' Dongshan said: 'Do not say he had no words. Just try bringing Deshan's fallen head and presenting it to this old monk to see.' Longya had an awakening at this; he then burned incense, faced Deshan from afar, and bowed in repentance. When Deshan heard of this, he said: 'That old fellow Dongshan does not know good from bad. That fellow has been dead for how long—what is the use of saving him? Let him carry this old monk's head and wander all over the world!' Longya was by nature sharp and quick, carrying a belly full of Chan. On itinerant pilgrimage, he went straight to Cuiwei in Chang'an and asked: 'What is the meaning of the ancestral master's coming from the West?' Cuiwei said: 'Pass me the meditation board.' Longya took the meditation board and handed it to Cuiwei. Cuiwei took it and struck him. Longya said: 'As for striking, strike as you will; nevertheless, there is no meaning of the ancestral master's coming from the West.' He also asked Linji: 'What is the meaning of the ancestral master's coming from the West?' Linji said: 'Pass me the meditation cushion.' Longya took the meditation cushion and handed it to Linji. Linji took it and struck him. Longya said: 'As for striking, strike as you will; nevertheless, there is no meaning of the ancestral master's coming from the West.' When he raised this inquiry, he indeed wanted to see that old fellow on the curved-wood chair, and he also wanted to clarify his own great matter. It can be said that his words were not spoken in vain, and his dynamic was not released at random; it came forth from where the work was done. Have you not seen Wuxie visiting Shitou? He first made an agreement with himself: 'If we accord in one word, I will stay; otherwise, I will leave.' Shitou took his seat, and Wuxie flicked his sleeves and walked out. Shitou, knowing he was a Dharma vessel, gave an instruction. Wuxie did not grasp its intent; he took his leave and went out to the gate. Shitou called out to him: 'Ācārya!' Wuxie looked back. Shitou said: 'From birth to death, it is just this; turning your head and revolving your brains, do not seek anything else!' At these words, Wuxie had a great awakening. Moreover, Magu, holding his ringed staff, came to Zhangjing. He circled the meditation seat three times, shook the staff once, and stood erect. Zhangjing said: 'Yes, yes.' Magu also went to Nanquan; as before, he circled the seat, shook his staff, and stood. Nanquan said: 'Not so, not so! This is turned by the power of the wind; in the end it will come to ruin.' Magu said: 'Zhangjing said "Yes"; why does the Venerable Master say "Not so"?' Nanquan said: 'Zhangjing is right; it is you who are not right.' The ancients indeed wanted to uphold and thoroughly penetrate this one matter. Nowadays, as soon as people are questioned, they have no place whatsoever where work is done. Today it is just like this; tomorrow it will also just be like this. If you are just like this to the end of future time, there will never be an end. You must shake up your spirits; only then can you have a small degree of accord. Look at Longya raising a question: 'What is the meaning of the ancestral master's coming from the West?' Cuiwei said: 'Pass me the meditation board.' Longya passed it to Cuiwei. Cuiwei took it and struck him. When Longya picked up the meditation board at that time, how could he not have known that Cuiwei wanted to strike him? Nor can one just say that he did not understand. Why then did he pass him the meditation board? And tell me, when taking charge directly upon the dynamic, what should have been done? He did not apply it in the living water, but went of himself into dead water to make a living; taking charge all along, he said: 'As for striking, strike as you will; nevertheless, there is no meaning of the ancestral master's coming from the West.' Again he ran to Hebei to visit Linji, and asked as before. Linji said: 'Pass me the meditation cushion.' Longya passed it to Linji. Linji took it and struck him. Longya said: 'As for striking, strike as you will; nevertheless, there is no meaning of the ancestral master's coming from the West.' And tell me, the two venerable elders did not share the same Dharma succession; why were their answers similar and their applications alike? You must know that with the ancients, not a single word or single phrase was employed haphazardly. Later, when Longya resided in a monastery, a monk asked him: 'When the Venerable Master saw the two venerable elders at that time, did you approve of them or not?' Longya said: 'Approve, I did approve; nevertheless, there is no meaning of the ancestral master's coming from the West.' There are thorns in the soft mud. Letting it pass for someone, one has already fallen into the secondary. This old fellow held firm; he could only be a venerable elder under the Dongshan lineage. If it were under the gate of Deshan or Linji, you must know there would be another way of life. If it were this mountain monk, it would not be so; I would just say to him: 'Approve, I did not yet approve; nevertheless, there is no meaning of the ancestral master's coming from the West.' Have you not seen a monk ask Damei: 'What is the meaning of the ancestral master's coming from the West?' Damei said: 'There is no meaning in coming from the West.' When Yanguan heard of this, he said: 'One coffin, two dead fellows.' When Xuansha heard of this, he said: 'Yanguan is an adept.' Xuedou said: 'There are even three.' Just as this monk asked about the meaning of the ancestral master's coming from the West, he instead said to him, 'There is no meaning in coming from the West.' If you understand it in this way, you fall into the realm of doing nothing. Therefore it is said: 'You must investigate the living phrase; do not investigate the dead phrase.' If you comprehend under the living phrase, you will not forget for eternal kalpas; if you comprehend under the dead phrase, you cannot even save yourself. Longya speaking in this way might indeed be completely fine. An ancient said: 'Continuity is truly difficult.' The ancients, in every word and every phrase, did not act at random; front and back reflected each other. There was the provisional and the real, illumination and function; host and guest were distinct, interchanging vertically and horizontally. If you wish to discern their intimacy: although Longya was not benighted about the ancestral vehicle, how could he help falling into the secondary? When the two venerable elders at that time demanded the meditation board and the meditation cushion, Longya could not fail to know their intent; it was that he wanted to employ the matter within his own chest. Even though it was like this, it indeed was applied too sternly. Longya asked like this, and the two old fellows answered like this; why then was there still no meaning of the ancestral master's coming from the West? Reaching here, you must know there is another extraordinary place. Xuedou brings it forth for people to see. > — English (machine translation) (machine translation) - [Previous: 2.45](https://indike.org/pramana/in.bauddha.taisho.2003.2.45) - [Next: 2.47](https://indike.org/pramana/in.bauddha.taisho.2003.2.47) - [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.2.46) — English, machine translation ## Linked texts (3) - [明覺禪師語錄](https://indike.org/pramana/in.bauddha.taisho.1996.3.67) — Classical Chinese - [汾陽無德禪師語錄](https://indike.org/pramana/in.bauddha.taisho.1992.2.16) — Classical Chinese - [萬松老人評唱天童覺和尚頌古從容庵錄](https://indike.org/pramana/in.bauddha.taisho.2004.5.85) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2003.2.46](https://indike.org/pramana/in.bauddha.taisho.2003.2.46) · Pramāṇa