[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) › 7.24 # 佛果圜悟禪師碧巖錄 7.24 佛果圜悟禪師碧巖錄 7.24 - **Language:** Classical Chinese ### [7.24](https://indike.org/pramana/in.bauddha.taisho.2003.7.24) 機輪曾未轉。轉必兩頭走。機乃千聖靈機。輪是從本已來諸人命脈。不見古人道。千聖靈機不易親。龍生龍子莫因循。趙州奪得連城璧。秦王相如總喪身。外道却是把得住作得主。未甞動著。何故他道。不問有言。不問無言。豈不是全機處。世尊會看風使帆。應病與藥。所以良久。全機提起。外道全體會去。機輪便阿轆轆地轉。亦不轉向有。亦不轉向無。不落得失。不拘凡聖。二邊一時坐斷。世尊纔良久。他便禮拜。如今人多落在無。不然落在有。只管在有無處。兩頭走。雪竇道。明鏡忽臨臺。當下分妍醜。這箇不曾動著。只消箇良久。如明鏡臨臺相似。萬象不能逃其形質。外道云。世尊大慈大悲。開我迷雲。令我得入。且道是什麼處。是外道入處。到這裏。須是箇箇自參自究。自悟自會始得。便於一切處。行住坐臥。不問高低。一時現成。更不移易一絲毫。纔作計較。有一絲毫道理。即礙塞殺人。更無入作分也。後面。頌世尊大慈大悲。開我迷雲。令我得入。當下忽然分妍醜。妍醜分兮迷雲開。慈門何處生塵埃。盡大地是世尊大慈大悲門戶。爾若透得。不消一揑。此亦是放開底門戶。不見世尊。於三七日中。思惟如是事。我寧不說法。疾入於涅槃。因思良馬窺鞭影。千里追風喚得回。追風之馬。見鞭影而便過千里。教回即回。雪竇意賞他道。若得俊流。方可一撥便轉。一喚便回。若喚得回。便鳴指三下。且道是點破。是撒沙。 > "The dynamic wheel has never yet turned; when it turns, it must run to both extremes." The dynamic function is the numinous dynamic function of the thousand sages; the wheel is the life-pulse of everyone from the fundamental origin onward. Do you not see what an ancient said? "The numinous dynamic function of the thousand sages is not easy to approach; if a dragon bears a dragon's child, do not procrastinate. Zhaozhou seized the jade worth multiple cities; both the King of Qin and Xiangru lost their lives." The non-Buddhist, however, held firm and remained master; he had never stirred. Why? Because he said, "I do not ask about the spoken; I do not ask about the unspoken." Is this not the place of the full dynamic function? The World-Honoured One was able to trim his sail to the wind and prescribe medicine according to the disease; therefore, he remained silent for a long time. The full dynamic function was raised up, and the non-Buddhist understood the whole substance. The dynamic wheel then turned briskly round and round—it did not turn toward existence, nor did it turn toward non-existence; it did not fall into gain or loss, nor was it constrained by the ordinary or the sacred; both sides were cut off at once. No sooner had the World-Honoured One remained silent for a long time than he bowed. Nowadays, people mostly fall into non-existence, or else they fall into existence; they just run to both extremes within existence and non-existence. Xuedou says, "Suddenly a bright mirror comes before the stand; right on the spot beauty and ugliness are distinguished." This matter has never been touched; it requires only a long silence, like a bright mirror brought before the stand: the myriad forms cannot escape their shapes and substances. The non-Buddhist said, "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 place is the non-Buddhist's place of entry? Arriving here, each and every person must investigate for themselves, examine for themselves, realize for themselves, and understand for themselves before they can attain it. Then in all places—walking, standing, sitting, or lying down, without asking whether high or low—all is accomplished at once, never shifting by a single hair. If you engage in calculation, having the slightest trace of doctrine, it will obstruct you to death, leaving no portion of entry at all. Later, eulogizing the World-Honoured One's great benevolence and great compassion clearing the clouds of delusion and granting entry: right on the spot, beauty and ugliness are suddenly distinguished. "Beauty and ugliness distinguished, the clouds of delusion clear; where could the gate of compassion produce any dust?" The entire great earth is the portal of the World-Honoured One's great benevolence and great compassion. If you can penetrate it, it does not require a single pinch. This is also an open gate. Do you not see? For three weeks the World-Honoured One contemplated this matter: "Rather than teach the Dharma, I shall swiftly enter into nirvāṇa." "Recalling the fine horse catching sight of the whip's shadow, chasing the wind for a thousand leagues, it is called back." A horse chasing the wind, upon seeing the shadow of the whip, traverses a thousand leagues; told to return, it immediately returns. Xuedou's meaning praises him, saying that only if one finds an outstanding individual can he be turned with a single nudge and called back with a single call. If he can be called back, he then snaps his fingers thrice. And tell me, does this point it out, or does it scatter sand? > — English (machine translation) (machine translation) - [Previous: 7.23](https://indike.org/pramana/in.bauddha.taisho.2003.7.23) - [Next: 7.25](https://indike.org/pramana/in.bauddha.taisho.2003.7.25) - [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.7.24) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2003.7.24](https://indike.org/pramana/in.bauddha.taisho.2003.7.24) · Pramāṇa