[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) › 5.17 # 佛果圜悟禪師碧巖錄 5.17 佛果圜悟禪師碧巖錄 5.17 - **Language:** Classical Chinese ### [5.17](https://indike.org/pramana/in.bauddha.taisho.2003.5.17) 禾山垂示云。習學謂之聞。絕學謂之隣。過此二者。是為真過。此一則語。出寶藏論。學至無學。謂之絕學。所以道。淺聞深悟。深聞不悟。謂之絕學。一宿覺道。吾早年來積學問。亦曾討疏尋經論。習學既盡。謂之絕學無為閑道人。及至絕學。方始與道相近。直得過此二學。是謂真過。其僧也不妨明敏。便拈此語問禾山。山云。解打鼓。所謂言無味語無味。欲明這箇公案。須是向上人方能見此語不涉理性。亦無議論處。直下便會。如桶底脫相似。方是衲僧安穩處。始契得祖師西來意。所以雲門道。雪峯輥毬。禾山打鼓。國師水碗。趙州喫茶。盡是向上拈提。又問。如何是真諦。山云。解打鼓。真諦更不立一法。若是俗諦萬物俱備。真俗無二。是聖諦第一義。又問。即心即佛即不問。如何是非心非佛。山云。解打鼓。即心即佛即易求。若到非心非佛即難。少有人到。又問。向上人來時如何接。山云。解打鼓。向上人即是透脫灑落底人。此四句語諸方以為宗旨。謂之禾山四打鼓。只如僧問鏡清。新年頭還有佛法也無。清云。有。僧云。如何是新年頭佛法。清云。元正啟祚萬物咸新。僧云。謝師答話。清云。老僧今日失利。似此答話。有十八般失利。又僧問淨果大師。鶴立孤松時如何。果云。脚底下一場懡㦬。又問雪覆千山時如何。果云。日出後一場懡㦬。又問。會昌沙汰時。護法神向什麼處去。果云。三門外兩箇漢一場懡㦬。諸方謂之三懡㦬。又保福問僧。殿裏是什麼佛。僧云。和尚定當看。福云。釋迦老子。僧云。莫瞞人好。福云。却是爾瞞我。又問僧云。爾名什麼。僧云。咸澤。福云。或遇枯涸時如何。僧云。誰是枯涸者。福云。我。僧云。和尚莫瞞人好。福云。却是爾瞞我。又問僧。爾作什麼業。喫得恁麼大。僧云。和尚也不小。福作蹲身勢。僧云。和尚莫瞞人好。福云。却是爾瞞我。又問浴主。浴鍋闊多少。主云。請和尚量看。福作量勢。主云。和尚莫瞞人好。福云。却是爾瞞我。諸方謂之保福四瞞人。又如雪峯四漆桶。皆是從上宗師。各出深妙之旨接人之機。雪竇後面引一落索。依雲門示眾。頌出此公案。 > Heshan gave an instruction, saying: 'Practicing study is called hearing; abandoning study is called proximity. Surpassing these two is true surpassing.' These words come from the \*Baozang lun\*. To study until there is nothing left to study is called abandoning study. Therefore it is said: 'Hearing shallowly and awakening deeply; hearing deeply and not awakening—this is called abandoning study.' The One-Night Enlightened One said: 'In my early years I accumulated learning, and also searched through commentaries and sought out sūtras and treatises.' When practicing study is exhausted, one is called a relaxed person of the Way who has abandoned study and is free of contrived activity. Only upon reaching the abandonment of study does one first come close to the Way. To go directly beyond these two kinds of study is called true surpassing. That monk was quite sharp; he immediately took up these words to question Heshan. Heshan said: 'I know how to beat the drum.' This is what is meant by tasteless words and flavorless speech. If you wish to clarify this gong'an, you must be a transcendent person to be able to see that these words do not touch upon rational principles, nor is there any room for discussion. If you understand it directly, like the bottom falling out of a bucket, only then is it the secure place of a patch-robed monk, and only then do you accord with the ancestral master's intention in coming from the West. Therefore Yunmen said: 'Xuefeng rolls balls, Heshan beats the drum, the National Master's water bowl, Zhaozhou drinking tea—all of these are transcendent bringings-forth.' The monk also asked: 'What is the ultimate truth?' Shan said: 'I know how to beat the drum.' In ultimate truth, not a single phenomenon is established. As for conventional truth, the myriad things are fully present. That ultimate and conventional are non-dual is the supreme truth of the noble ones. He asked again: 'Leaving aside "mind itself is Buddha," what is "neither mind nor Buddha"?' Shan said: 'I know how to beat the drum.' 'Mind itself is Buddha' is easy to seek; when it comes to 'neither mind nor Buddha,' it is difficult, and few people reach it. He asked again: 'When a transcendent person comes, how do you receive them?' Shan said: 'I know how to beat the drum.' A transcendent person is one who is thoroughly liberated and unrestrained. The various quarters regard these four phrases as essential principles, calling them 'Heshan's four beatings of the drum.' Consider when a monk asked Jingqing: 'At the start of the New Year, is there still the Buddhadharma or not?' Qing said: 'There is.' The monk said: 'What is the Buddhadharma at the start of the New Year?' Qing said: 'The primary season inaugurates good fortune, and the myriad things are completely renewed.' The monk said: 'Thank you, Master, for answering my question.' Qing said: 'Today this old monk suffered a loss.' In answers like this, there are eighteen kinds of loss. Again, a monk asked Master Jingguo: 'How is it when a crane stands on a solitary pine?' Guo said: 'A scene of mortification underfoot.' He also asked: 'How is it when snow blankets a thousand mountains?' Guo said: 'A scene of mortification after the sun comes out.' He also asked: 'During the Huichang suppression, where did the Dharma-protecting spirits go?' Guo said: 'The two fellows outside the triple gate were a scene of mortification.' The various quarters call these the 'three scenes of mortification.' Again, Baofu asked a monk: 'What Buddha is inside the hall?' The monk said: 'Master, determine it and see.' Fu said: 'Old man Śākya.' The monk said: 'It would be better not to deceive people.' Fu said: 'Rather, it is you who are deceiving me.' He also asked a monk: 'What is your name?' The monk said: 'Xianze \[Salty Marsh\].' Fu said: 'What happens when you encounter drought?' The monk said: 'Who is the dried-up one?' Fu said: 'I am.' The monk said: 'Master, it would be better not to deceive people.' Fu said: 'Rather, it is you who are deceiving me.' He also asked a monk: 'What deed did you perform to eat yourself so big?' The monk said: 'Master, you are not small either.' Fu assumed a crouching posture. The monk said: 'Master, it would be better not to deceive people.' Fu said: 'Rather, it is you who are deceiving me.' He also asked the bath manager: 'How wide is the bath cauldron?' The manager said: 'Please measure it and see, Master.' Fu made a gesture of measuring. The manager said: 'Master, it would be better not to deceive people.' Fu said: 'Rather, it is you who are deceiving me.' The various quarters call these 'Baofu's four deceptions of people.' There are also Xuefeng's four tubs of black lacquer. All of these are ancestral lineage masters, each putting forth a profound and subtle intention to dynamically engage and receive people. Below, Xuedou adduces a long string of entanglements, and relying on Yunmen's instruction to the assembly, produces a verse on this gong'an. > — English (machine translation) (machine translation) - [Previous: 5.16](https://indike.org/pramana/in.bauddha.taisho.2003.5.16) - [Next: 5.18](https://indike.org/pramana/in.bauddha.taisho.2003.5.18) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.2003.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2003~en-mt.5.17) — English, machine translation ## Linked texts (1) - [黃龍慧南禪師語錄](https://indike.org/pramana/in.bauddha.taisho.1993.1.42) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2003.5.17](https://indike.org/pramana/in.bauddha.taisho.2003.5.17) · Pramāṇa