[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) › 9.19 # 佛果圜悟禪師碧巖錄 9.19 佛果圜悟禪師碧巖錄 9.19 - **Language:** Classical Chinese ### [9.19](https://indike.org/pramana/in.bauddha.taisho.2003.9.19) 雪竇道。咄這維摩老。頭上先下一咄作什麼。以金剛王寶劍。當頭直截。須朝打三千暮打八百始得。梵語云維摩詰。此云無垢稱。亦云淨名。乃過去金粟如來也。不見僧問雲居簡和尚。既是金粟如來。為什麼却於釋迦如來會中聽法。簡云。他不爭人我。大解脫人不拘成佛不成佛。若道他修行務成佛道。轉沒交涉。譬如圓覺經云。以輪迴心。生輪迴見。入於如來大寂滅海。終不能至。永嘉云。或是或非人不識。逆行順行天莫測。若順行則趣佛果位中。若逆行則入眾生境界。壽禪師道。直饒爾磨鍊得到這田地。亦未可順汝意在。直待證無漏聖身。始可逆行順行。所以雪竇道。悲生空懊惱。維摩經云。為眾生有病故。我亦有病。懊惱則悲絕也。臥疾毘耶離。維摩示疾於毘耶離城也。唐時王玄策使西域過其居。遂以手板縱橫量其室得十笏。因名方丈。全身太枯槁。因以身疾。廣為說法云。是身無常無強無力無堅。速朽之法。不可信也。為苦為惱。眾病所集。乃至陰界入所共合成。七佛祖師來。文殊是七佛祖師。承世尊旨往彼問疾。一室且頻掃。方丈內皆除去所有。唯留一榻等文殊至。請問不二法門也。所以雪竇道。請問不二門。當時便靠倒。維摩口似匾檐。如今禪和子便道。無語是靠倒。且莫錯認定盤星。雪竇拶到萬仞懸崖上。却云不靠倒。一手擡一手搦。他有這般手脚。直是用得玲瓏。此頌前面拈云維摩道什麼。金毛獅子無處討。非但當時。即今也恁麼。還見維摩老麼。盡山河大地草木叢林。皆變作金毛獅子。也摸索不著。 > Xuedou said, "Bah! This old Vimalakīrti." Why does he first cast a "Bah!" on top of his head? Using the precious sword of the Vajra King, he cuts directly overhead; only three thousand blows in the morning and eight hundred in the evening would suffice. In Sanskrit it is called Vimalakīrti; here it is translated as Undefiled Fame, or also Pure Name; he was an ancient Tathāgata Golden Grain of the past. Have you not seen a monk ask Reverend Jian of Yunju: "Since he was the Tathāgata Golden Grain, why did he listen to the Dharma in the assembly of the Tathāgata Śākyamuni?" Jian said, "He does not contend over self and other. A person of great liberation is not constrained by becoming a Buddha or not becoming a Buddha." If you say that his cultivation aimed at accomplishing the Buddha Way, it has even less to do with it. For example, the \*Sūtra of Perfect Enlightenment\* says: "With a mind of transmigration, giving rise to views of transmigration, trying to enter the Tathāgata's great ocean of total extinction—in the end one can never reach it." Yongjia said, "Whether right or wrong, people do not know; / Whether moving against or with the grain, even the gods cannot fathom." If one moves with the grain, one heads toward the stage of the fruit of buddhahood; if one moves against the grain, one enters the realms of sentient beings. Chan Master \[Yongming Yan\]shou said, "Even if your tempering reaches this territory, you still may not follow your own wishes; only when you have realized the undefiled noble body can you move against or with the grain." Therefore Xuedou said, "Out of compassion, emptily gives rise to grief." The \*Vimalakīrti Sūtra\* says, "Because sentient beings are sick, I too am sick." Grief means overwhelming sorrow. "He lies ill in Vaiśālī": Vimalakīrti manifested illness in the city of Vaiśālī. In the Tang dynasty, Wang Xuance went as an envoy to the Western Regions and passed by his residence, whereupon he measured his room horizontally and vertically with an笏 tablet, obtaining ten笏; hence it was named "ten cubits square" \[fangzhang\]. "His whole body utterly emaciated": because of the bodily illness, he widely preached the Dharma for them, saying, "This body is impermanent, without strength, without power, without firmness; a phenomenon that quickly decays, it cannot be trusted. It is suffering, it is affliction, the gathering of all illnesses, and even compounded together by the aggregates, realms, and entrances." "When the ancestral master of the seven Buddhas came": Mañjuśrī was the ancestral master of the seven Buddhas; receiving the Bhagavat's order, he went there to inquire after his illness. "The single room was swept again and again": inside the ten-cubit-square room, everything was removed, leaving only a single couch to await Mañjuśrī's arrival to ask about the Dharma-gate of non-duality. Therefore Xuedou said, "When asked about the non-dual gate, / At that moment he was leaned against and knocked down." Vimalakīrti's mouth was like a shoulder-pole. Nowadays Chan students say that being wordless is being leaned against and knocked down; do not mistakenly recognize the zero mark on the steelyard! Xuedou pressed to the cliff of ten thousand fathoms, but then said, "Not leaned against and knocked down." Raising with one hand and pressing down with the other, he had this kind of maneuver, truly employing it with complete transparency. This eulogizes his earlier citation: "What did Vimalakīrti say?" "Nowhere to search for the golden-haired lion": not only back then, right now it is also like this. Do you still see old Vimalakīrti? Even if the entire mountains, rivers, the great earth, grasses, trees, and dense forests were all to transform into golden-haired lions, they still could not be groped for. > — English (machine translation) (machine translation) - [Previous: 9.18](https://indike.org/pramana/in.bauddha.taisho.2003.9.18) - [Next: 9.20](https://indike.org/pramana/in.bauddha.taisho.2003.9.20) - [Up: 9](https://indike.org/pramana/in.bauddha.taisho.2003.9) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2003~en-mt.9.19) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2003.9.19](https://indike.org/pramana/in.bauddha.taisho.2003.9.19) · Pramāṇa