[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) › 9.37 # 佛果圜悟禪師碧巖錄 9.37 佛果圜悟禪師碧巖錄 9.37 - **Language:** Classical Chinese ### [9.37](https://indike.org/pramana/in.bauddha.taisho.2003.9.37) 玄沙參到絕情塵意想。淨裸裸赤灑灑地處。方解恁麼道。是時諸方。列剎相望。尋常示眾道。諸方老宿。盡道接物利生。忽遇三種病人來時。作麼生接。患盲者。拈鎚竪拂他又不見。患聾者。語言三昧他又不聞。患啞者。教他說又說不得。且作麼生接。若接此人不得。佛法無靈驗。如今人若作盲聾瘖啞會。卒摸索不著。所以道。莫向句中死却。須是會他玄沙意始得。玄沙常以此語接人。有僧久在玄沙處。一日上堂。僧問和尚云。三種病人話。還許學人說道理也無。玄沙云許。僧便珍重下去。沙云。不是不是。這僧會得他玄沙意。後來法眼云。我聞地藏和尚舉這僧語。方會三種病人話。若道這僧不會。法眼為什麼却恁麼道。若道他會。玄沙為什麼。却道不是不是。一日地藏道。某甲聞。和尚有三種病人話是否。沙云是。藏云。珪琛現有眼耳鼻舌。和尚作麼生接。玄沙便休去。若會得玄沙意。豈在言句上。他會底自然殊別。後有僧舉似雲門。門便會他意云。汝禮拜著。僧禮拜起。門以拄杖挃。這僧退後。門云。汝不是患盲。復喚近前來。僧近前。門云。汝不是患聾。乃云會麼僧云。不會。門云。汝不是患啞。其僧於此有省。當時若是箇漢。等他道禮拜著。便與掀倒禪床。豈見有許多葛藤。且道雲門與玄沙會處。是同是別。他兩人會處都只一般。看他古人出來。作千萬種方便。意在鉤頭上。多少苦口。只令諸人各各明此一段事。五祖老師云。一人說得却不會。一人却會說不得。二人若來參。如何辨得他。若辨這兩人不得。管取為人解粘去縛不得在。若辨得。纔見入門。我便著草鞋向爾肚裏走幾遭了也。猶自不省。討什麼碗出去。且莫作盲聾瘖啞會好。若恁麼計較。所以道。眼見色如盲等。耳聞聲如聾等。又道。滿眼不視色。滿耳不聞聲。文殊常觸目。觀音塞耳根。到這裏眼見如盲相似。耳聞如聾相似。方能與玄沙意不爭多。諸人還識盲聾瘖啞底漢子落處麼。看取雪竇頌云。 > When Xuansha's practice reached the place where emotional defilements and intellectual thoughts were extinguished, completely clean and stark naked, only then could he speak in this way. At that time in all quarters, monasteries looked toward one another. He routinely addressed the assembly, saying: "The venerable masters in all quarters all speak of receiving people and benefiting living beings. If suddenly three kinds of sick people come, how will you receive them? To the blind, you hold up a mallet or raise a whisk, but they do not see. To the deaf, with the samādhi of words, they do not hear. To the mute, you tell them to speak, but they cannot speak. How will you receive them? If you cannot receive these people, the Buddha Dharma has no spiritual efficacy." If people nowadays understand this as literal blindness, deafness, and muteness, they will never be able to grasp it. Therefore it is said: "Do not die within the words"; you must understand Xuansha's intent before you can get it. Xuansha often used these words to receive people. A monk had stayed with Xuansha for a long time. One day Xuansha ascended the hall, and the monk asked the venerable master, "Regarding the talk of the three kinds of sick people, does the Venerable Master allow a student to state the reasoning?" Xuansha said, "Allowed." The monk then said, "Take care," and went down. Xuansha said, "Not so, not so." This monk understood Xuansha's intent. Later Fayan said, "Only when I heard Venerable Master Dizang bring up this monk's words did I understand the talk of the three kinds of sick people." If you say this monk did not understand, why did Fayan say that? If you say he did understand, why did Xuansha say, "Not so, not so"? One day Dizang said, "I have heard that the Venerable Master has a saying about three kinds of sick people; is this true?" Xuansha said, "It is." Dizang said, "I, Guichen, currently possess eyes, ears, nose, and tongue: how does the Venerable Master receive me?" Xuansha directly let it drop. If you understand Xuansha's intent, how could it lie in words and phrases? What he understood was naturally extraordinary. Later a monk recounted this to Yunmen. Yunmen understood his intent at once and said, "Make your prostrations." The monk finished prostrating and rose. Yunmen thrust at him with his staff; the monk stepped back. Yunmen said, "You are not blind." He called him closer again. The monk came forward. Yunmen said, "You are not deaf." He then said, "Do you understand?" The monk said, "I do not understand." Yunmen said, "You are not mute." At this, the monk had an awakening. If he had been a real fellow at that time, as soon as Yunmen said "Make your prostrations," he would have overturned the meditation seat—how could there have been so many entangling vines? Now tell me: where Yunmen and Xuansha realized, was it the same or different? Where the two of them realized was entirely one and the same. Look at how the ancients came forth and devised thousands of expedient methods, their intent on the hook, taking so much bitter trouble merely to make each person understand this one matter. The old master of Wuzu said, "One person can speak of it but does not understand; one person understands but cannot speak of it. If the two come to practice, how will you discern them? If you cannot discern these two people, you will certainly be unable to untie bonds and release fetters for others. If you can discern them, as soon as you see them enter the gate, I have already put on straw sandals and walked several rounds in your belly! Yet you are still unawakened—what bowl are you looking for when you go out?" Better not understand it as literal blindness, deafness, and muteness. If you calculate like that—therefore it is said, "The eye seeing forms is like being blind; the ear hearing sounds is like being deaf." And it is said, "With the eye full, do not gaze at form; with the ear full, do not listen to sound. Mañjuśrī is constantly before the eyes; Guanyin plugs the ear root." Reaching this point, where seeing with the eyes is like being blind and hearing with the ears is like being deaf, only then can you not differ much from Xuansha's intent. Do you people recognize where the blind, deaf, and mute fellow ends up? Look at Xuedou's verse: > — English (machine translation) (machine translation) - [Previous: 9.36](https://indike.org/pramana/in.bauddha.taisho.2003.9.36) - [Next: 9.38](https://indike.org/pramana/in.bauddha.taisho.2003.9.38) - [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.9.37) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2003.9.37](https://indike.org/pramana/in.bauddha.taisho.2003.9.37) · Pramāṇa