[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) › 5.36 # 佛果圜悟禪師碧巖錄 5.36 佛果圜悟禪師碧巖錄 5.36 - **Language:** Classical Chinese ### [5.36](https://indike.org/pramana/in.bauddha.taisho.2003.5.36) 欲知佛性義。當觀時節因緣。王太傅知泉州。久參招慶。一日因入寺。時朗上座煎茶次。翻却茶銚。太傅也是箇作家。纔見他翻却茶銚。便問上座。茶爐下是什麼。朗云。捧爐神。不妨言中有響。爭柰首尾相違失却宗旨傷鋒犯手。不惟辜負自己。亦且觸忤他人。這箇雖是無得失底事。若拈起來。依舊有親疎有皂白。若論此事。不在言句上。却要向言句上辨箇活處。所以道。他參活句。不參死句。據朗上座恁麼道。如狂狗逐塊。太傅拂袖便去。似不肯他。明招云。朗上座喫却招慶飯了。却去江外打野榸。野榸即是荒野中。火燒底木橛。謂之野榸。用明朗上座不向正處行。却向外邊走。朗拶云。和尚又作麼生。招云。非人得其便。明招自然。有出身處。亦不辜負他所問。所以道。俊狗咬人不露牙。溈山哲和尚云。王太傅大似相如奪璧直得鬚鬢衡冠。蓋明招忍俊不禁難逢其便。大溈若作朗上座。見他太傅拂袖便行。放下茶銚。呵呵大笑。何故。見之不取。千載難逢。不見寶壽問胡釘鉸云。久聞胡釘鉸。莫便是否。胡云。是壽云。還釘得虛空麼。胡云。請師打破將來。壽便打。胡不肯。壽云。異日自有多口阿師。為爾點破在。胡後見趙州。舉似前話。州云爾因什麼被他打。胡云。不知過在什麼處。州云。只這一縫。尚不奈何。更教他打破虛空來。胡便休去。州代云。且釘這一縫。胡於是有省。京兆米七師行脚歸。有老宿問云。月夜斷井索。人皆喚作蛇。未審七師見佛時。喚作什麼。七師云。若有所見即同眾生。老宿云。也是千年桃核。忠國師問紫璘供奉。聞說供奉解註思益經。是否。奉云。是師云。凡當註經。須解佛意始得。奉云。若不會意。爭敢言註經。師遂令侍者將一椀水七粒米一隻筯在椀上送與供奉。問云。是什麼義。奉云。不會。師云。老師意尚不會。更說甚佛意。王太傅與朗上座。如此話會不一。雪竇末後却道。當時但與踏倒茶爐。明招雖是如此。終不如雪竇。雪峯在洞山會下作飯頭。一日淘米次。山問。作什麼。峯云。淘米。山云。淘米去沙。淘沙去米。峯云。沙米一時去。山云。大眾喫箇什麼。峯便覆却盆。山云。子因緣不在此。雖然恁麼。爭似雪竇云當時但踏倒茶爐。一等是什麼時節。到他用處。自然騰今煥古有活脫處。頌云。 > If you wish to know the meaning of Buddha-nature, you should observe the causes and conditions of the time and season. Grand Tutor Wang was the prefect of Quanzhou, and had long associated with Zhaoqing. One day he entered the monastery. At that time Senior Monk Lang was brewing tea, and overturned the teapot. The Grand Tutor was also a master; as soon as he saw him overturn the teapot, he immediately asked the senior monk, "What is underneath the tea brazier?" Lang said, "The spirit that supports the brazier." There was indeed an echo in his words, yet the beginning and the end contradicted each other, losing the core lineage purpose and injuring his own blade while hurting his hand. Not only did he fail himself, but he also gave offense to another. Although this is a matter without gain or loss, if it is brought up, there are still closeness and distance, black and white. If discussing this matter, it does not reside in words and phrases, yet one must distinguish a living place in words and phrases. Therefore it is said: "They study living phrases; they do not study dead phrases." In Senior Monk Lang speaking like this, he was like a mad dog chasing a clod of earth. The Grand Tutor flicked his sleeves and left, seeming not to approve of him. Mingzhao said, "Senior Monk Lang, you eat the rice of Zhaoqing, but then go beyond the river to chop down wild stumps." A "wild stump" is a charred wooden stake in a deserted wilderness; it is called a wild stump. This illuminates that Senior Monk Lang did not walk the correct path, but instead went wandering outside. Lang pressed him, saying, "And what do you say, Venerable Sir?" Zhao said, "A non-human spirit seized the advantage." Mingzhao naturally had a way out, nor did he fail what was asked of him. Therefore it is said: "A swift dog bites a person without baring its teeth." Venerable Master Guishan Zhe said: "Grand Tutor Wang was very much like Lin Xiangru seizing the jade disc, raising his whiskers and hair against his cap; for Mingzhao could not restrain himself, finding it hard to meet such an opportunity. If Dagui were Senior Monk Lang, seeing the Grand Tutor flick his sleeves and go, he would have put down the teapot and laughed heartily, 'Ha, ha!' Why? If you see it and do not take it, it is hard to encounter in a thousand years." Do you not see: Baoshou asked Hu the Tinker, "I have long heard of Hu the Tinker; could it be you?" Hu said, "Yes." Shou said, "Can you still mend empty space?" Hu said, "Please break it open and bring it, Master." Shou then struck him. Hu did not agree. Shou said, "In the future there will naturally be a talkative teacher who will point it out for you." Later Hu met Zhaozhou and related the previous story. Zhou said, "Why were you struck by him?" Hu said, "I do not know where the fault was." Zhou said, "You cannot even manage this single seam, yet you tell him to break empty space and bring it to you!" Hu then ceased. Zhou said in his place: "Just mend this seam." Thereupon Hu had an awakening. Teacher Mi the Seventh of Jingzhao returned from itinerant pilgrimage. An elder monk asked, "On a moonlit night, a broken well-rope is called a snake by all people. I wonder, when Teacher Seven sees the Buddha, what do you call him?" Teacher Seven said, "If there is anything seen, then it is identical to sentient beings." The elder monk said, "This too is a thousand-year-old peach stone." National Teacher Huizhong asked Imperial Attendant Zilin, "I hear that the Attendant can annotate the Sūtra of Viśeṣacintābrahma-paripṛcchā; is it so?" The Attendant said, "It is." The Master said, "Whenever one annotates a sūtra, one must understand the Buddha's intent before it will do." The Attendant said, "If I did not understand the intent, how could I dare speak of annotating the sūtra?" The Master then ordered an attendant to bring a bowl of water, seven grains of rice, and a chopstick placed across the bowl, and presented it to the Attendant, asking, "What does this mean?" The Attendant said, "I do not understand." The Master said, "You do not even understand this old teacher's intent; what Buddha's intent are you talking about?" Grand Tutor Wang and Senior Monk Lang conversed in this way with various matters. In the end, Xuedou said, "At that time, he should have just kicked over the tea brazier!" Although Mingzhao was like that, in the end he was not as good as Xuedou. When Xuefeng was serving as the rice cook in Dongshan's assembly, one day while washing rice, Shan asked, "What are you doing?" Feng said, "Washing rice." Shan said, "Do you wash the rice to remove the sand, or wash the sand to remove the rice?" Feng said, "Sand and rice are removed at once." Shan said, "What will the great assembly eat?" Feng then overturned the basin. Shan said, "Your conditions are not here." Although it was like this, how could it match Xuedou saying: at that time, he should have just kicked over the tea brazier! Alike in what season it is, when one comes to his dynamic function, naturally it surpasses the present and illumines the past, possessing a living place of liberation. The verse says: > — English (machine translation) (machine translation) - [Previous: 5.35](https://indike.org/pramana/in.bauddha.taisho.2003.5.35) - [Next: 5.37](https://indike.org/pramana/in.bauddha.taisho.2003.5.37) - [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.5.36) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2003.5.36](https://indike.org/pramana/in.bauddha.taisho.2003.5.36) · Pramāṇa