[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) › 5.48 # 佛果圜悟禪師碧巖錄 5.48 佛果圜悟禪師碧巖錄 5.48 - **Language:** Classical Chinese ### [5.48](https://indike.org/pramana/in.bauddha.taisho.2003.5.48) 雪竇前面頌雲門對一說話道。對一說太孤絕。無孔鐵鎚重下楔。後面又頌馬祖離四句絕百非話道。藏頭白海頭黑。明眼衲僧會不得。若於此公案透得。便見這箇頌。雪竇當頭便道。鉢裏飯桶裏水。言中有響句裏呈機。多口阿師難下嘴。隨後便與爾下注脚也。爾若向這裏要求玄妙道理。計較轉難下嘴。雪竇只到這裏也得。他愛恁麼頭上先把定。恐眾中有具眼者覻破也。到後面須放過一著。俯為初機。打開頌出教人見。北斗依舊在北。南星依舊只在南。所以道。北斗南星位不殊。白浪滔天平地起。忽然平地上起波瀾。又作麼生若向事上覷則易。若向意根下尋。卒摸索不著。這箇如鐵橛子相似。擺撥不得。插嘴不得。爾若擬議欲會而不會。止而不止。亂呈懞袋。正是箇箇無裩長者子。寒山詩道。六極常嬰苦。九維徒自論。有才遺草澤。無勢閉蓬門。日上巖猶暗。煙消谷尚昏。其中長者子。箇箇總無裩。 > Earlier, Xuedou versified Yunmen's phrase "A statement in response to the one" by saying: "A statement in response to the one is too solitary and precipitous; on a hole-less iron hammer, he wedges again." Later, he also versified Mazu's phrase "Separated from the four propositions and cut off from the hundred negations" by saying: "Head-of-the-treasury is white, head-of-the-ocean is black; clear-eyed patch-robed monks cannot understand it." If you can penetrate this gong'an, you will see this verse. At the very outset Xuedou says: "Rice in the bowl, water in the bucket;" within the words is resonance, and within the phrase is dynamic function presented. "Even a loquacious master finds it hard to open his mouth"—immediately following he adds an annotation for you. If you seek mysterious and wondrous principles here, it becomes even harder to open your mouth through your calculating thought. Even if Xuedou had stopped right here, it would have been enough; he liked to firmly hold down the lead in this way, fearing that someone in the assembly with eyes would see through it. Coming to the latter part, he had to let down a move, condescending for the sake of beginners, opening it up and versifying it to let people see. The Northern Dipper is as before in the north; the Southern Stars are as before only in the south. Therefore it says: "The Northern Dipper and Southern Stars do not differ in position; / White waves surging to heaven rise from the level ground." If billows suddenly rise on the level ground, what then? If you look at it in terms of phenomena, it is easy; if you search for it under the mental faculty, you can never get a handle on it. This is like an iron stake: it cannot be shaken, and a mouth cannot be inserted into it. If you hesitate, wishing to understand yet not understanding, ceasing yet not ceasing, randomly displaying your blind bag—you are precisely "each and every one a trousers-less elder's son." Hanshan's poem says: "The six extremities are constantly afflicted with suffering; the nine boundaries are debated in vain. Having talent, one is abandoned in the marshes; lacking influence, one's bramble gate is shut. The sun rises, yet the crags are still dark; the mist clears, yet the valleys are still murky. Among them, the elders' sons—each and every one of them is completely trousers-less." > — English (machine translation) (machine translation) - [Previous: 5.47](https://indike.org/pramana/in.bauddha.taisho.2003.5.47) - [Next: 5.49](https://indike.org/pramana/in.bauddha.taisho.2003.5.49) - [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.5.48) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2003.5.48](https://indike.org/pramana/in.bauddha.taisho.2003.5.48) · Pramāṇa