[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) › [圓悟佛果禪師語錄](https://indike.org/pramana/in.bauddha.taisho.1997) › 10.23 # 圓悟佛果禪師語錄 10.23 圓悟佛果禪師語錄 10.23 - **Language:** Classical Chinese ### [10.23](https://indike.org/pramana/in.bauddha.taisho.1997.10.23) 披剃小參，僧問：「正令當行十方坐斷，宗風建立毫髮無差，時節因緣願聞舉唱。」師云：「只是舊時面目。」進云：「斬新處乞師再示。」師云：「換却適來底。」進云：「法輪再轉於閻浮，道光重映於千載。」師云：「誰不恁麼？」進云：「只如無邊身菩薩，為什麼不見如來頂相？」師云：「有時恁麼，有時不恁麼。」進云：「如何是和尚頂相？」師云：「錯。」僧禮拜，師云：「果然果然。」師乃云：「重圓僧相復方袍，優鉢羅華未易遭，恩重丘山何以報，輒提綱要一秋毫。盡十方世界，若長若短若縱若橫，以至香水海不可說不可說無邊剎海，盡在箇一秋毫，有時現無邊身，東涌西沒，南涌北沒，中涌邊沒，作無量無邊神通變化，也只不出此一秋毫。有時冷啾啾地，如枯木朽株寒灰死火，一念萬年萬年一念，也只不出此一秋毫。乃至作為無量無邊殊勝奇特難行苦行，轉化一切成佛作祖，亦不出此一秋毫。諸人還知此一秋毫麼？若知去，未開口已前，未舉意已前，生佛未兆已前，空劫已前，好薦取。既薦得，則卷而懷之，任任運運如兀如癡，不妨是一箇決量大人。如或未然，却須返照回光，若動若靜，若住若行，若坐若臥，須是究他根源始得。父母未生已前，父母既生之後，六根四大三百六十骨節完具，寒時知寒，熱時知熱，饑時知饑，飽時知飽，以至頂天履地含齒戴髮，盡承此箇恩力。且道：此箇恩力如何趣向？還知麼？一氣不言含有象，萬靈何處謝無私。」 > At an informal gathering for tonsure, a monk asked: "When the correct command is in force, the ten directions are cut off; when the lineage style is established, there is not a hair's breadth of error. We wish to hear you raise and expound the causal conditions of this time." The Master said: "It is simply the old face." The monk asked further: "I beg the Master to give instruction again on what is brand-new." The Master said: "Swap out the one just now." The monk asked further: "The wheel of the Dharma turns again in Jambudvīpa; the light of the Way shines anew across a thousand ages." The Master said: "Who is not like this?" The monk asked further: "As for Bodhisattva Boundless Body, why did he not see the Tathāgata's uṣṇīṣa?" The Master said: "Sometimes like this, sometimes not like this." The monk asked further: "What is the Venerable's uṣṇīṣa?" The Master said: "Wrong." The monk bowed, and the Master said: "Indeed, indeed." The Master then said: "Completing anew the monk's appearance and donning once more the square robe, the udumbara flower is not easy to encounter. The debt of gratitude is as heavy as hills and mountains—how can it be requited? I abruptly hold up the essential principle of a single autumn hair. The worlds of the ten directions, whether long or short, whether vertical or horizontal, up to the fragrant water seas and the ineffable, ineffable boundless ocean of realms, are completely within this single autumn hair. Sometimes manifesting a boundless body, welling up in the east and sinking in the west, welling up in the south and sinking in the north, welling up in the center and sinking at the edge, performing immeasurable and boundless supernatural transformations, yet it does not go beyond this single autumn hair. Sometimes chilly and silent, like withered wood and rotten stumps, cold ashes and dead fire, one thought for ten thousand years and ten thousand years in one thought, yet it also does not go beyond this single autumn hair. Even to performing immeasurable, boundless, exceptionally wondrous, and difficult austerities, transforming everything to become Buddhas and become patriarchs, it also does not go beyond this single autumn hair. Do you all still know this single autumn hair? If you know it, then before opening the mouth, before giving rise to intention, before Buddhas and sentient beings have manifested their signs, before the kalpa of emptiness—it would be good to comprehend it! Having comprehended it, then roll it up and hold it in your bosom; acting freely and naturally, as if dull and foolish, you will not fail to be a decisive great person. But if not yet so, you must reverse the light to illumine inward; whether in motion or stillness, whether dwelling or walking, whether sitting or lying down, you must investigate its root source before you can succeed. Before parents gave birth, after parents have given birth, the six sense organs, four great elements, and three hundred and sixty joints are fully complete; when cold, knowing cold; when hot, knowing hot; when hungry, knowing hunger; when full, knowing fullness; up to bearing the sky on the head and treading the earth with the feet, having teeth and wearing hair—all receive the power of this grace! Tell me: how do you orient toward this power of grace? Do you still know? The single breath speaks not, yet contains all phenomena; where can the myriad spirits offer thanks for what is unselfish?" > — English (machine translation) (machine translation) - [Previous: 10.22](https://indike.org/pramana/in.bauddha.taisho.1997.10.22) - [Next: 10.24](https://indike.org/pramana/in.bauddha.taisho.1997.10.24) - [Up: 10](https://indike.org/pramana/in.bauddha.taisho.1997.10) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1997~en-mt.10.23) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1997.10.23](https://indike.org/pramana/in.bauddha.taisho.1997.10.23) · Pramāṇa