[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) › 7.22 # 佛果圜悟禪師碧巖錄 7.22 佛果圜悟禪師碧巖錄 7.22 - **Language:** Classical Chinese ### [7.22](https://indike.org/pramana/in.bauddha.taisho.2003.7.22) 此事若在言句上。三乘十二分教。豈是無言句。或道無言便是。又何消祖師西來作什麼。只如從上來。許多公案。畢竟如何見其下落。這一則公案。話會者不少。有底喚作良久。有底喚作據坐。有底喚作默然不對。且喜沒交涉。幾曾摸索得著來。此事其實。不在言句上。亦不離言句中。若稍有擬議。則千里萬里去也。看他外道省悟後。方知亦不在此。亦不在彼。亦不在是。亦不在不是。且道是箇什麼。天衣懷和尚頌云。維摩不默不良久。據坐商量成過咎。吹毛匣裏冷光寒。外道天魔皆拱手。百丈常和尚參法眼。眼令看此話。法眼一日問。爾看什麼因緣。常云。外道問佛話。眼云。爾試舉看。常擬開口。眼云。住住。爾擬向良久處會那。常於言下。忽然大悟。後示眾云。百丈有三訣。喫茶珍重。歇。擬議更思量。知君猶未徹。翠巖真點胸拈云。六合九。有青黃赤白。一一交羅外道會四維陀典論。自云。我是一切智人。在處索人論議。他致問端。要坐斷釋迦老子舌頭。世尊不費纖毫氣力。他便省去。讚歎云。世尊大慈大悲。開我迷雲。令我得入且道作麼生。是大慈大悲處。世尊隻眼通三世。外道雙眸貫五天。溈山真如拈云。外道懷藏至寶。世尊親為高提。森羅顯現。萬象歷然。且畢竟外道悟箇什麼。如趁狗逼牆。至極則無路處。他須回來。便乃活鱍鱍地。若計較是非。一時放下情盡見除。自然徹底分明。外道去後。阿難問佛云。外道有何所證而言得入。佛云。如世良馬見鞭影而行。後來諸方便道。又被風吹別調。中又云。龍頭蛇尾。什麼處是世尊鞭影。什麼處是見鞭影處。雪竇云。邪正不分。過由鞭影。真如云。阿難金鐘再擊。四眾共聞。雖然如是。大似二龍爭珠。長他智者威獰。雪竇頌云。 > If this matter lay in words and phrases, does the teaching of the three vehicles and twelve divisions lack words and phrases? If one says that wordlessness is indeed it, why would there be any need for the ancestral master to come from the West? Just as with the many gong'ans from antiquity down to the present, in the end how are their outcomes to be seen? In this gong'an, there are not a few who interpret it verbally. Some call it "silence for a long time"; some call it "sitting firmly"; some call it "remaining silent without answering." I am glad to say that none of this has any connection—when have they ever managed to touch it? This matter is genuinely neither in words and phrases nor separate from words and phrases. If one engages in even the slightest deliberation, one is off by a thousand or ten thousand miles. Look at that non-Buddhist: only after he awoke did he realize that it is neither here nor there, neither this nor not this. And tell me, what is it? Venerable Tianyi Huai's verse says: / "Vimalakīrti was not silent, nor did he pause for long; / Sitting firmly and conferring turns into fault and blame. / The hair-severing blade in the scabbard has a chilly glint; / Non-Buddhists and celestial Māras all fold their hands." / Venerable Baizhang Chang visited Fayan, and Fayan had him look into this dialogue. One day Fayan asked, "What dialogue are you examining?" Chang said, "The dialogue of the non-Buddhist asking the Buddha." Fayan said, "Try bringing it up for me to see." Chang was about to open his mouth when Fayan said, "Stop! Stop! Were you about to understand it toward the place of 'remaining silent for a long time'?" At these words Chang suddenly experienced great enlightenment. Later he instructed the assembly, saying: "Baizhang has three secrets: drink tea, take care, rest. If you deliberate and ponder further, I know you have not yet penetrated thoroughly." Cuiyan Zhen "Pointing-to-his-Chest" took it up and said, "Six joins with nine; there are blue, yellow, red, and white, each intertwining." The non-Buddhist understood the treatises of the four Vedas and said of himself, "I am an omniscient person." Everywhere he demanded debate with people. Setting up the point of his question, he intended to cut off old Śākyamuni's tongue. The World-Honoured One did not expend the slightest ounce of effort, yet the man suddenly came to realization and praised him, saying: "The World-Honoured One, with great benevolence and great compassion, has cleared away the clouds of my delusion and enabled me to enter." And tell me, what is the place of great benevolence and great compassion? The World-Honoured One's single eye penetrates the three times; the non-Buddhist's twin pupils pierce the five regions of India. Guishan Zhenru took it up and said: "The non-Buddhist harboured a supreme treasure, and the World-Honoured One personally held it up high for him. The dense forest is made apparent; the myriad phenomena are distinctly clear." And in the end, what did the non-Buddhist awaken to? It is like chasing a dog against a wall: when pushed to the ultimate point where there is no way out, it must turn back—and then it is vividly alive! If you calculate right and wrong, once you lay them down at the same time, when feelings are exhausted and views eliminated, naturally all is clearly understood through and through. After the non-Buddhist departed, Ānanda asked the Buddha, "What did the non-Buddhist realize that he spoke of gaining entry?" The Buddha said, "Like a fine horse in the world that runs on seeing the shadow of the whip." Later, various teachers said, "Again blown by the wind into another tune." Others said, "A dragon's head and a snake's tail." What place is the World-Honoured One's shadow of the whip? What place is the seeing of the shadow of the whip? Xuedou says, "Not distinguishing heterodoxy from orthodoxy, the fault stems from the shadow of the whip." Zhenru says, "Ānanda struck the golden bell a second time, and the four assemblies heard it together. Even though it is so, it is much like two dragons contending for a pearl, enhancing the terrible majesty of the wise." Xuedou's verse says: > — English (machine translation) (machine translation) - [Previous: 7.21](https://indike.org/pramana/in.bauddha.taisho.2003.7.21) - [Next: 7.23](https://indike.org/pramana/in.bauddha.taisho.2003.7.23) - [Up: 7](https://indike.org/pramana/in.bauddha.taisho.2003.7) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2003~en-mt.7.22) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2003.7.22](https://indike.org/pramana/in.bauddha.taisho.2003.7.22) · Pramāṇa