[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) › 9.22 # 佛果圜悟禪師碧巖錄 9.22 佛果圜悟禪師碧巖錄 9.22 - **Language:** Classical Chinese ### [9.22](https://indike.org/pramana/in.bauddha.taisho.2003.9.22) 大雄宗派下。出四庵主。大梅白雲。虎溪桐峯。看他兩人恁麼眼親手辨。且道誵訛在什麼處。古人一機一境。一言一句。雖然出在臨時。若是眼目周正。自然活鱍鱍地。雪竇拈教人識邪正辨得失。雖然如此。在他達人分上。雖處得失。却無得失。若以得失見他古人。則沒交涉。如今人須是各各窮到無得失處。然後以得失辨人。若一向去揀擇言句處用心。又到幾時得了去。不見雲門大師道。行脚漢莫只空遊州獵縣。只欲得提搦閑言語。待老和尚口動。便問禪問道。向上向下。如何若何。大卷抄將去。𡎺向肚皮裏卜度。到處火爐邊。三箇五箇聚頭舉口。喃喃地便道。這箇是公才語。這箇是就身打出語。這箇是事上道底語。這箇是體裏語。體爾屋裏老爺老娘。噇却飯了。只管說夢。便道我會佛法了也。將知恁麼行脚。驢年得休歇去。古人暫時間拈弄。豈有勝負得失是非等見。桐峯見臨濟。其時在深山卓庵。這僧到彼中遂問。這裏忽逢大蟲時又作麼生。峯便作虎聲。也好就事便行。這僧也會將錯就錯。便作怕勢。庵主呵呵大笑。僧云。這老賊。峯云。爭奈老僧何。是則是二俱不了。千古之下遭人點檢。所以雪竇道。是則是兩箇惡賊。只解掩耳偷鈴。他二人雖皆是賊。當機却不用。所以掩耳偷鈴。此二老如排百萬軍陣。却只鬪掃帚。若論此事。須是殺人不眨眼底手脚。若一向縱而不擒。一向殺而不活。不免遭人怪笑。雖然如是。他古人亦無許多事。看他兩箇恁麼。總是見機而作。五祖道。神通遊戲三昧。慧炬三昧。莊嚴王三昧。自是後人脚跟不點地。只去點檢古人便道。有得有失。有底道。分明是庵主落節。且得沒交涉。雪竇道。他二人相見皆有放過處。其僧道。這裏忽逢大蟲時又作麼生。峯便作虎聲。此便是放過處。乃至道。爭奈老僧何。此亦是放過處。著著落在第二機。雪竇道。要用便用。如今人聞恁麼道。便道當時好與行令。且莫盲枷瞎棒。只如德山入門便棒。臨濟入門便喝。且道古人意如何。雪竇後面。便只如此頌出。且道畢竟作麼生免得掩耳偷鈴去。頌云。 > Under the school of Daxiong, four hut masters emerged: Damei, Baiyun, Huxi, and Tongfeng. Look at how the eyes of those two were so intimate and their hands so discerning; yet tell me, where was the mistake? The dynamic function and dynamic realm, the one word and one phrase of the ancients, although appearing on the spur of the moment, if their eyes are upright and true, are naturally lively and leaping with vitality. Xuedou brought this forward to teach people to distinguish the crooked from the upright, to discern gain and loss. Even so, on the part of an attained person, though dwelling amidst gain and loss, there is no gain or loss. If you view those ancients through gain and loss, you have no connection at all. People today must individually penetrate to the place where there is neither gain nor loss, and only then discern others through gain and loss. If you focus your mind wholly on picking and choosing among words and phrases, when will you ever be done? Have you not seen Great Master Yunmen say: 'You itinerant pilgrims, do not merely wander aimlessly through prefectures and hunt through districts, only wanting to take hold of idle chatter. Waiting for the old venerable's mouth to move, you immediately ask about Chan and ask about the Dao, about what is transcendent and what is directed downward, how and what; copying it down in great scrolls, cramming it into your bellies to calculate and reckon. Everywhere by the fireside, three or five of you gather your heads and open your mouths, chattering away, saying, "This is an expression of public talent; this is an expression struck out from oneself; this is an expression spoken on the basis of facts; this is an expression within the essence." Essence your father and mother at home! Having gulped down your rice, you do nothing but speak of dreams, and then say, "I understand the Buddha-dharma." You should know that with such itinerant pilgrimages, even in the year of the donkey you will find no rest.' When the ancients briefly brought things forward and toyed with them, how could they have had views of victory and defeat, gain and loss, right and wrong? Tongfeng saw Linji; at that time he had erected a hut deep in the mountains. This monk arrived there and asked: 'If you suddenly encounter a tiger here, what then?' Feng then made the sound of a tiger. It would have been good to act directly on the matter at hand. This monk also knew how to make the best of a mistake, and immediately made a posture of fear. The hut master laughed heartily: 'Ha, ha!' The monk said: 'You old thief!' Feng said: 'What can you do about this old monk?' True, both left it unsettled, and throughout a thousand ages they have met with people's critique. Therefore Xuedou said: 'True, they are two malicious thieves, but they only know how to cover their ears to steal the bell.' Though both were thieves, when faced with the dynamic moment they did not employ it; therefore, they covered their ears to steal the bell. These two old fellows were like lining up an army of a million, yet only fighting with brooms. If you discuss this matter, you must have the methods of someone who kills people without blinking an eye. If you wholly release without capturing, or wholly kill without giving life, you will inevitably invite the ridicule of others. Even so, those ancients did not have so many concerns. Look at how the two of them acted; it was entirely acting upon seeing the dynamic moment. Wuzu said: 'The samādhi of playing with supernatural powers, the samādhi of the torch of wisdom, the samādhi of the majestic king.' It is simply that the heels of later people do not touch the ground; they only go about critiquing the ancients and saying, 'There is gain, there is loss.' Some say: 'It is obvious that the hut master fell from grace.' This has no connection whatsoever. Xuedou said: 'When the two met, both had places where they let things pass.' The monk said: 'If you suddenly encounter a tiger here, what then?' Feng made the sound of a tiger; this was letting it pass. Even up to saying: 'What can you do about this old monk?'—this too was letting it pass. Move after move, they fell into the second dynamic. Xuedou said: 'If you want to use it, use it!' When people today hear such words, they say that at that moment one should have carried out the authentic imperative. But do not use blind cangues and sightless staffs! Just like Deshan giving a blow of the staff as soon as someone enters the gate, or Linji giving a shout as soon as someone enters the gate—tell me, what was the ancients' intention? At the end, Xuedou simply versified it in this way. But tell me, after all, how can one avoid covering one's ears to steal the bell? The verse says: > — English (machine translation) (machine translation) - [Previous: 9.21](https://indike.org/pramana/in.bauddha.taisho.2003.9.21) - [Next: 9.23](https://indike.org/pramana/in.bauddha.taisho.2003.9.23) - [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.9.22) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2003.9.22](https://indike.org/pramana/in.bauddha.taisho.2003.9.22) · Pramāṇa