[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) › 7.31 # 佛果圜悟禪師碧巖錄 7.31 佛果圜悟禪師碧巖錄 7.31 - **Language:** Classical Chinese ### [7.31](https://indike.org/pramana/in.bauddha.taisho.2003.7.31) 梁高祖武帝。蕭氏。諱衍。字叔達。立功業。以至受齊禪。即位後。別註五經講議。奉黃老甚篤。而性至孝。一日思得出世之法。以報劬勞。於是捨道事佛。廼受菩薩戒。於婁約法師處。披佛袈裟。自講放光般若經。以報父母。時誌公大士。以顯異惑眾。繫於獄中。誌公乃分身。遊化城邑。帝一日知之。感悟極推重之。誌公數行遮護。隱顯逮不可測。時婺州有大士者。居雲黃山。手栽二樹。謂之雙林。自稱當來善慧大士。一日修書。命弟子。上表聞於帝。時朝廷以其無君臣之禮不受。傅大士將入金陵城中賣魚。時武帝或請誌公講金剛經。誌公曰。貧道不能講。市中有傅大士者。能講此經。帝下詔召之入禁中。傅大士既至。於講座上。揮案一下。便下座。當時便與推轉。免見一場狼籍。却被誌公云陛下還會麼。帝云。不會。誌公云。大士講經竟也。是一人作頭。一人作尾。誌公恁麼道。還夢見傅大士麼。一等是弄精魂。這箇就中奇特。雖是死蛇。解弄也活。既是講經為甚。却不大分為二。一如尋常座主道。金剛之體堅固。物物不能壞。利用故能摧萬物。如此講說。方喚作講經。雖然如是。諸人殊不知。傅大士只拈向上關捩子。略露鋒鋩。教人知落處。直截與爾。壁立萬仞。恰好被誌公不識好惡。却云大士講經竟。正是好心不得好報。如美酒一盞。却被誌公以水攙過。如一釜羹。被誌公將一顆鼠糞污了。且道既不是講經。畢竟喚作什麼。頌云。 > Emperor Wu, the Founding Ancestor of the Liang, surnamed Xiao, taboo name Yan, courtesy name Shuda, established achievements until he received the abdication of the Qi. After ascending the throne, he wrote separate commentaries and lectures on the Five Classics, and revered Laozi and the Yellow Emperor very devoutly. By nature, he was extremely filial. One day, he thought of obtaining a world-transcending teaching to repay the toil of his parents. Thereupon he renounced Daoism and served the Buddha; he then received the bodhisattva precepts from Dharma Master Louyue, donned the Buddha's kāṣāya, and personally lectured on the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra to repay his father and mother. At that time, Master Zhi the Mahāsattva was detained in prison for confusing the multitude by displaying anomalies. Master Zhi then divided his body and went about transforming cities and towns. One day the Emperor learned of this, was deeply moved and awakened, and esteemed him greatly. Master Zhi frequently shielded and protected him, his hidden and manifest ways being unfathomable. At that time, in Wuzhou, there was a Mahāsattva who dwelt on Mount Yunhuang; he planted two trees with his own hands and called it the Twin Trees \[Grove\], calling himself the Future Shanhui Mahāsattva. One day, he wrote a letter and ordered a disciple to present a memorial to the Emperor. At that time, the court rejected it because it lacked the etiquette of minister to sovereign. Mahāsattva Fu was about to enter the city of Jinling to sell fish. At that time, Emperor Wu happened to invite Master Zhi to lecture on the Diamond Sūtra. Master Zhi said, "This poor monk cannot lecture on it; in the marketplace there is a Mahāsattva Fu who can lecture on this sūtra." The Emperor issued an edict summoning him into the palace. Once Mahāsattva Fu arrived, from the lecture seat he struck the desk once and immediately stepped down from the seat. At that time, he should have been pushed over right away, avoiding a messy scene. Instead, Master Zhi said, "Does Your Majesty understand?" The Emperor said, "I do not understand." Master Zhi said, "The Mahāsattva has finished lecturing on the sūtra." One acted as the head, and the other acted as the tail. When Master Zhi spoke like this, did he even dream of Mahāsattva Fu? Both are playing with spirits; this one in particular is extraordinary. Although it is a dead snake, if you know how to handle it, it comes alive. Since it is lecturing on the sūtra, why did he not make great dualistic distinctions, like an ordinary lecture master saying, "The substance of the vajra is firm and indestructible by any object; through its sharp function it can crush all things"? Only expounding like this is called lecturing on the sūtra! Even though it is so, you all do not realise at all that Mahāsattva Fu merely seized the transcendent trigger, slightly exposed the sharp edge, and caused people to know where it lands; cutting straight through for you, like a precipice rising ten thousand fathoms! Just then, Master Zhi, not knowing good from bad, instead said, "The Mahāsattva has finished lecturing on the sūtra." This is truly good intentions not receiving a good reward: like a cup of fine wine being diluted with water by Master Zhi, or a pot of soup being contaminated by a piece of rat dung from Master Zhi! And tell me: since it is not lecturing on the sūtra, what after all is it called? The verse says: > — English (machine translation) (machine translation) - [Previous: 7.30](https://indike.org/pramana/in.bauddha.taisho.2003.7.30) - [Next: 7.32](https://indike.org/pramana/in.bauddha.taisho.2003.7.32) - [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.7.31) — English, machine translation ## Linked texts (1) - [虛堂和尚語錄](https://indike.org/pramana/in.bauddha.taisho.2000.6.8) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2003.7.31](https://indike.org/pramana/in.bauddha.taisho.2003.7.31) · Pramāṇa