[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) › 4.47 # 佛果圜悟禪師碧巖錄 4.47 佛果圜悟禪師碧巖錄 4.47 - **Language:** Classical Chinese ### [4.47](https://indike.org/pramana/in.bauddha.taisho.2003.4.47) 陸亘大夫久參南泉。尋常留心於理性中。游泳肇論。一日坐次。遂拈此兩句。以為奇特。問云。肇法師道。天地與我同根。萬物與我一體。也甚奇怪。肇法師。乃晉時高僧。與生融叡。同在羅什門下。謂之四哲。幼年好讀莊老。後因寫古維摩經。有悟處。方知莊老猶未盡善。故綜諸經。乃造四論。莊老意謂。天地形之大也。我形亦爾也。同生於虛無之中。莊生大意。只論齊物。肇公大意論性皆歸自己。不見他論中道。夫至人空洞無象。而萬物無非我造。會萬物為自己者。其唯聖人乎。雖有神有人有賢有聖。各別而皆同一性一體。古人道。盡乾坤大地。只是一箇自己。寒則普天普地寒。熱則普天普地熱。有則普天普地有。無則普天普地無。是則普天普地是。非則普天普地非。法眼云。渠渠渠。我我我。南北東西皆可可。不可可。但唯我無不可。所以道。天上天下唯我獨尊。石頭因看肇論。至此會萬物為自己處。豁然大悟。後作一本參同契。亦不出此意。看他恁麼問。且道。同什麼根。同那箇體。到這裏。也不妨奇特。豈同他常人。不知天之高地之厚。豈有恁麼事。陸亘大夫恁麼問。奇則甚奇。只是不出教意。若道教意是極則。世尊何故更拈花。祖師更西來作麼。南泉答處。用衲僧巴鼻。與他拈出痛處。破他窠窟。遂指庭前花。召大夫云。時人見此一株花。如夢相似。如引人向萬丈懸崖上打一推。令他命斷。爾若平地上推倒彌勒佛下生。也只不解命斷。亦如人在夢。欲覺不覺被人喚醒相似。南泉若是眼目不正。必定被他搽糊將去。看他恁麼說話。也不妨難會。若是眼目定動。活底聞得。如醍醐上味。若是死底聞得翻成毒藥。古人道。若於事上見。墮在常情。若向意根下卜度。卒摸索不著。巖頭道。此是向上人活計。只露目前些子。如同電拂。南泉大意如此。有擒虎兕定龍蛇底手脚。到這裏也須是自會始得。不見道。向上一路千聖不傳。學者勞形如猿捉影。看他雪竇頌出。 > Grand Councilor Lu Gen had long studied with Nanquan; he usually paid attention to principle and nature, swimming in the treatises of Sengzhao. One day while sitting, he picked up these two lines, taking them to be extraordinary, and asked, saying, “Master Zhao said, ‘Heaven and earth share the same root with me; the myriad things are of one body with me.’ This is truly extraordinary.” Master Zhao was an eminent monk of the Jin dynasty; together with Daosheng, Sengrong, and Sengrui, he studied under Kumārajīva, and they were called the Four Philosophers. In his youth he loved reading Zhuangzi and Laozi; later, through copying an old Vimalakīrtinirdeśa-sūtra, he had an awakening, and only then did he realize that Zhuangzi and Laozi were not yet fully adequate. Thus, synthesizing the various sūtras, he composed the four treatises. The idea of Zhuangzi and Laozi was that heaven and earth are forms of great scale, and my form is also like this; both are born together within voidness. Zhuangzi’s great idea was only to discuss the equalization of things; Master Zhao’s great idea was to discuss nature as entirely returning to oneself. Do you not see where his treatise says, “The ultimate man is empty, vast, and formless, yet the myriad things are none other than my making. As for uniting the myriad things into oneself, is it not only the sage who can do so?” Although there are spirits, humans, worthies, and sages, each distinct, they all share one nature and one body. An ancient said, “The entire universe and the great earth are just a single self. When it is cold, universal heaven and universal earth are cold; when it is hot, universal heaven and universal earth are hot; when there is being, universal heaven and universal earth are being; when there is non-being, universal heaven and universal earth are non-being; when there is right, universal heaven and universal earth are right; when there is wrong, universal heaven and universal earth are wrong.” Fayan said, “He, he, he; I, I, I. South, north, east, west—all are fine. If not fine, only I have nothing not fine.” Therefore it is said, “Above the heavens and below the heavens, I alone am revered.” Shitou, because of reading Sengzhao’s treatises, when arriving at this point where the myriad things are united into oneself, had a great awakening; later he composed a text, the Can tong qi (Harmonious Union of Difference and Sameness), which also did not go beyond this meaning. Look at his asking in this way: tell me, what root is shared, and what body is the same? Arriving here, it is indeed extraordinary; how could it be like ordinary people who do not know the height of heaven and the thickness of earth? How could there be such a thing? Grand Councilor Lu Gen’s asking like this was exceedingly extraordinary, yet it simply did not go beyond the doctrinal meaning. If you say doctrinal meaning is the ultimate principle, why then did the World-Honoured One hold up a flower, and why did the ancestral master come from the west? Where Nanquan answered, he used the hold of a patch-robed monk, picked out his painful spot for him, and broke through his nest. He then pointed to a flower in the courtyard, called to the Grand Councilor, and said, “People of the time see this single stalk of flower as though in a dream.” It was like leading someone to a precipice of ten thousand fathoms and giving him a shove, causing him to lose his life. If you shove someone on level ground, even if Maitreya Buddha descends, he still will not know how to lose his life. It is also like someone in a dream, on the verge of waking but not yet awake, being called awake by someone. If Nanquan’s eyes had not been authentic, he would surely have been smeared and confused by him. Seeing him speak like this, it is indeed difficult to understand. If one’s eyes are steady and dynamic, hearing it alive is like the supreme flavor of clarified butter; if heard dead, it turns into poison instead. An ancient said, “If seen upon phenomena, one falls into common sentiment; if calculated under the faculty of intention, one can never find it.” Yantou said, “This is the livelihood of the transcendent person: only exposing a slight bit before the eyes, like the flash of lightning.” Nanquan’s great idea was like this; he had the skill to seize tigers and rhinoceroses and settle dragons and snakes. Arriving here, one must understand it for oneself before it works. Do you not see: “The transcendent path is not transmitted by a thousand sages; students labor their bodies like apes grasping at shadows”? Look at how Xuedou chanted it in verse: > — English (machine translation) (machine translation) - [Previous: 4.46](https://indike.org/pramana/in.bauddha.taisho.2003.4.46) - [Next: 4.48](https://indike.org/pramana/in.bauddha.taisho.2003.4.48) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.2003.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2003~en-mt.4.47) — English, machine translation ## Linked texts (1) - [萬松老人評唱天童覺和尚頌古從容庵錄](https://indike.org/pramana/in.bauddha.taisho.2004.6.53) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2003.4.47](https://indike.org/pramana/in.bauddha.taisho.2003.4.47) · Pramāṇa