[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) › 7.36 # 佛果圜悟禪師碧巖錄 7.36 佛果圜悟禪師碧巖錄 7.36 - **Language:** Classical Chinese ### [7.36](https://indike.org/pramana/in.bauddha.taisho.2003.7.36) 三聖是臨濟下尊宿。少具出群作略。有大機有大用。在眾中。昂昂藏藏。名聞諸方。後辭臨濟。遍遊淮海。到處叢林。皆以高賓待之。自向北至南方。先造雪峯便問。透網金鱗。未審以何為食。峯云。待汝出網來。即向汝道。聖云。一千五百人善知識。話頭也不識。峯云。老僧住持事繁。峯往寺莊。路逢獼猴。乃云。這獼猴各各佩一面古鏡。聖云。歷劫無名。何以彰為古鏡。峯云。瑕生也。聖云。一千五百人善知識。話頭也不識。峯云。罪過。老僧住持事繁。後至仰山。山極愛其俊利。待之於明窓下。一日有官人來參仰山。山問。官居何位。云推官。山竪起拂子云。還推得這箇麼。官人無語。眾人下語。俱不契仰山意。時三聖病在延壽堂。仰山令侍者持此語問之。聖云。和尚有事也。再令侍者問未審有什麼事。聖云。再犯不容。仰山深肯之。百丈當時。以禪板蒲團付黃檗。拄杖拂子付溈山。溈山後付仰山。仰山既大肯三聖。聖一日辭去。仰山以拄杖拂子付三聖。聖云。某甲已有師。仰山詰其由。乃臨濟的子也。只如仰山問三聖。汝名什麼。他不可不知其名。何故更恁麼問。所以作家。要驗人得知子細。只似等閑。問云。汝名什麼。更道無計較。何故三聖不云惠然。却道惠寂。看他具眼漢。自然不同。三聖恁麼。又不是顛。一向攙旗奪鼓。意在仰山語外。此語不墮常情。難為摸索。這般漢手段。却活得人。所以道。他參活句。不參死句。若順常情。則歇人不得。看他古人念道如此。用盡精神。始能大悟。既悟了用時還同未悟時人相似。隨分一言半句。不得落常情。三聖知他仰山落處。便向他道。我名惠寂。仰山要收三聖。三聖倒收仰山。仰山只得就身打劫道。惠寂是我。是放行處。三聖云。我名惠然。亦是放行。所以雪竇後面頌云。雙收雙放若為宗。只一句內一時頌了。仰山呵呵大笑。也有權有實。也有照有用。為他八面玲瓏。所以用處得大自在。這箇笑與巖頭笑不同。巖頭笑有毒藥。這箇笑。千古萬古。清風凜凜地。雪竇頌云。 > Sansheng was a venerable senior under Linji. From his youth he possessed extraordinary methods; he had great dynamic function and great application. Within the assembly, he stood out high and lofty, and his name was heard throughout the various quarters. Later, he took leave of Linji and travelled all over Huaihai. Wherever he went among the chan groves, they all treated him as an exalted guest. Travelling from the north down to the south, he first visited Xuefeng and at once asked: "I wonder: what does a golden-scaled fish that has passed through the net eat for food?" Xuefeng said: "Wait until you come out of the net, then I will tell you." Sansheng said: "A kalyāṇamitra of fifteen hundred people, yet you do not even recognize a topic of inquiry!" Xuefeng said: "This old monk's duties as abbot are many and vexing." Xuefeng was going to the monastery farm and encountered macaques on the road, whereupon he remarked: "Each of these macaques wears an ancient mirror." Sansheng said: "Nameless across kalpas—how can it be styled an ancient mirror?" Xuefeng said: "A flaw has appeared." Sansheng said: "A kalyāṇamitra of fifteen hundred people, yet you do not even recognize a topic of inquiry!" Xuefeng said: "My fault. This old monk's duties as abbot are many and vexing." Later, he came to Yangshan. Yangshan greatly loved his sharp quickness and accommodated him beneath the bright window. One day an official came to call on Yangshan. Yangshan asked: "What post does your lordship hold?" He said: "Investigating judge (tuiguan)." Yangshan held up his whisk and said: "Can you also investigate (tui) this?" The official had nothing to say. The replies given by the assembly all failed to match Yangshan's intent. At that time, Sansheng was ill in the Longevity Hall (yanshoutang). Yangshan sent an attendant to take these words and ask him. Sansheng said: "The venerable priest has a problem." He again sent the attendant to ask: "I wonder what problem he has?" Sansheng said: "A second offense is not pardoned." Yangshan deeply approved of him. At that time, Baizhang had transmitted the meditation board and sitting cushion to Huangbo, and the staff and whisk to Guishan. Guishan later transmitted them to Yangshan. Since Yangshan greatly approved of Sansheng, one day when Sansheng was taking his leave, Yangshan offered the staff and whisk to Sansheng. Sansheng said: "I already have a teacher." When Yangshan questioned him as to his background, he was indeed Linji's true heir. Take Yangshan asking Sansheng: "What is your name?" It was impossible that he did not know his name; why did he still ask like that? Therefore an adept master must test a person to know the subtle details. Just like an ordinary casual moment, he asks: "What is your name?" Some even say there was no calculation involved. Why did Sansheng not say Huiran, but rather said Huiji? Look at someone who possesses the eye—naturally he is different. Sansheng acting like this was by no means being crazy; consistently snatching the banner and seizing the drum, his meaning lay outside Yangshan's words. These words do not fall into ordinary sentiment; they are difficult to grope for. This kind of fellow's method can nevertheless bring people to life. Therefore it is said: he studies living phrases, not dead phrases. If one conforms to ordinary sentiment, one cannot bring people to a halt. Look at how those ancients were mindful of the Way like this: only by exhausting all their spiritual energy could they attain great awakening. Once awakened, when they apply it, they still seem similar to those who have not yet awakened. With their lot of a single word or half a phrase, they must not fall into ordinary sentiment. Sansheng knew where Yangshan was landing, so he told him: "My name is Huiji." Yangshan wanted to gather Sansheng in, but Sansheng gathered Yangshan in instead. Yangshan could only rob him on the spot, saying: "Huiji is me"—this is where he let go. Sansheng said: "My name is Huiran"—this too is letting go. Therefore Xuedou's verse later says: "Both gathering in and both letting go—how should this be taken as the essential principle?" In just one line, he versified it all at once. Yangshan burst into a hearty laugh: there is both the provisional and the real, both illumination and dynamic function. Because he was thoroughly lucid on all eight sides, in application he attained great freedom. This laugh is different from Yantou's laugh: Yantou's laugh had poison in it; this laugh—for thousands and tens of thousands of kalpas, its pure breeze is chillingly awe-inspiring. Xuedou's verse says: > — English (machine translation) (machine translation) - [Previous: 7.35](https://indike.org/pramana/in.bauddha.taisho.2003.7.35) - [Next: 7.37](https://indike.org/pramana/in.bauddha.taisho.2003.7.37) - [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.7.36) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2003.7.36](https://indike.org/pramana/in.bauddha.taisho.2003.7.36) · Pramāṇa