[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) › 13.12 # 圓悟佛果禪師語錄 13.12 圓悟佛果禪師語錄 13.12 - **Language:** Classical Chinese ### [13.12](https://indike.org/pramana/in.bauddha.taisho.1997.13.12) 告香普說，師示眾云：「只這箇便承當得去，如天普蓋、似地普擎，更不欠一毫頭，亦無第二見，設使盡無邊香水海塵塵剎剎，一時穿却鼻孔也，更不落別處；儻或思量擬議，即沒交涉。所以道：『一念不生，前後際斷，即名為佛。』若也涉思量、作計校，分能所、作知解，則千里萬里。祖師門下直教見須實見、悟須實悟、證須實證，諸人各各有一靈妙性，確實而論，才被拶著便脚忙手亂，作麼生見得親、信得徹，桶底子脫去？只為從無始劫來妄想濃厚，只在諸塵境界中，元不曾踏著本地風光、明見本來面目。若是真實人，直下承當，了知生本不生，知死本不死，向不生不死處，千聖著眼覷不見，千手大悲提不起。而今兄弟若能返照，更無第二人，更不待山僧兩回三度不惜眉毛入泥入水，何況拋沙撒土，說心說性，未免落七落八，當面相謾去也。豈不見，破竈墮和尚，聞古廟作孽，遂領十八弟子，入山觀之，全無神相，唯見三間空屋一所泥竈，遂以杖擊之云：『汝本泥土合成，靈從何來？聖從何起？』其竈乃颯颯而墮。破竈墮云：『破也破也，墮也墮也，不覺紙錢。』後有一神人出云：『某甲乃竈神，蒙師為說無生法，已得生天。』禮謝而去。其十八弟子乃白師云：『某等皆久參侍和尚，殊不蒙開示無生法，今日竈神何幸，和尚却為伊說。』破竈墮云：『我只向伊道：「汝本塼瓦泥土合成，靈從何來，聖從何起？」』其徒皆作禮，破竈墮云：『破也破也，墮也墮也。』其十八弟子悉皆省悟。只如山僧，即今舉拂子，且道：『與破竈墮是同是別？』」遂云：「破也破也，墮也墮也。若也見得，不唯不孤負破竈墮和尚，亦乃不孤負從上祖師；若也不見，不唯孤負破竈墮和尚，亦乃孤負自己。知有此事，不從他得，所以道：『靈從何來？聖從何起？』只如諸人，見今身是父母血氣成就，若於中識得靈明妙性，則若凡若聖，覓爾意根了不可得，便乃內無見聞覺知，外無山河大地，尋常著衣喫飯，更無奇特，所以道：『我若向刀山，刀山自摧折，我若向地獄，地獄自消滅。』方知有如是靈通，有如是自在。只如今禪僧家，何不回光返照，明教徹去？若也未明得，且向三根椽下七尺單前，默默地究取。不見雲門大師道：『爾且東卜西卜，忽然卜著也不定。』若也打開自己庫藏，運出自己家財，拯濟一切，教無始妄想一時空索索地，豈不慶快。老僧往日為熱病所苦，死却一日，觀前路黑漫漫地，都不知何往。獲再甦醒，遂驚駭生死事，便乃發心行脚，訪尋有道知識，體究此事。初到大溈參真如和尚，終日面壁默坐，將古人公案翻覆看，及一年許，忽有箇省處，然只是認得箇昭昭靈靈驢前馬後，只向四大身中作箇動用，若被人拶著，一似無見處，只為解脫坑埋却禪道滿肚，於佛法上看即有，於世法上看即無。後到白雲老師處，被他云：『爾總無見處。』自此全無咬嚼分，遂煩悶辭去，心中疑情終不能安樂。又上白雲再參先師，便令作侍者，一日忽有官員問道次，先師云：『官人！爾不見小艶詩道：「頻呼小玉元無事，只要檀郎認得聲。」』官人却未曉，老僧聽得忽然打破漆桶，向脚跟下親見得了，元不由別人。方信乾坤之內宇宙之間，中有一寶祕在形山，已至諸佛出世祖師西來，只教人明此一件事。若也未知，只管作知作解，瞠眉努目，元不知只是揑目生華、擔枷過狀，何曾得自在安樂，如紅鑪上一點雪去？若打破了，或喝或掌，一切皆得，然終不作此解，方可放下人我擔子，千休萬歇，方可生死奈何不得，也須是實到此箇田地始得。若實到此，便能提唱大因緣，建立法幢，與一切人抽釘拔楔，解粘去縛，如是揭千人萬人，如金翅鳥入海直取龍吞，如諸菩薩入生死海中撈摝眾生，放在菩提岸上，方可一舉一切舉，一了一切了，有時一喝如金剛王寶劍，有時一喝如踞地師子，有時一喝如探竿影草，有時一喝不作一喝用，方可殺活自由布置臨時，謂之我為法王於法自在。諸人既是挑囊負鉢遍參知識，懷中自有無價之寶，方向這裏參學，先師常云：『莫學瑠璃瓶子禪，輕輕被人觸著便百雜碎。參時須參皮可漏子禪，任是向高峯頂上撲下，亦無傷損，劫火洞然，我此不壞。』若是作家本分漢，遇著咬猪狗底，手脚放下複子靠將去，十年二十年，管取打成一片。且作麼生得獨脫去？須是入流人，方知恁麼事。」 > At an announced incense general discourse, the Master instructed the assembly, saying: “If you can directly undertake just this, it is like heaven covering all and earth upholding all, lacking not a single hairsbreadth, nor is there any second view. Even if all the boundless oceans of fragrant water and every land in every dust mote were threaded through the nostrils at once, it would never fall elsewhere. But if you deliberate and hesitate, you have no connection to it at all. Therefore it is said: ‘When not a single thought arises and the limits of before and after are severed, that is named Buddha.’ If you involve yourself in deliberation and calculate, distinguishing subject and object and forming intellectual understanding, then you are thousands and tens of thousands of miles away. In the school of the ancestral masters, seeing must be real seeing, awakening must be real awakening, and realization must be real realization. Each of you possesses a luminous, wondrous nature. Speaking truly, the moment you are pressed you fall into a panic. How can you see it intimately, trust it thoroughly, and have the bottom of the tub fall out? It is only because your delusive thoughts have been heavy from beginningless eons, lingering only in the realms of the sense dusts, never once stepping upon your original home-ground scenery or clearly seeing your original face. If you are a genuine person, you directly undertake it, fully knowing that birth is fundamentally unarisen and that death is fundamentally without dying. Facing this place of no-birth and no-death, a thousand sages fix their eyes but cannot glimpse it, and a thousand-armed Great Compassionate One cannot lift it up. Now, if you brothers can reverse the light, there is no second person; then you need not wait for this mountain monk to enter the mud and water two or three times without sparing his eyebrows, much less toss sand and scatter dirt, speaking of mind and nature, which inevitably falls into confusion and deceives you to your face. Have you not seen the Venerable Master Pozhaoduo (‘Broken Stove Fallen’)? Hearing that an ancient shrine was causing mischief, he led eighteen disciples into the mountain to view it. There was no divine image at all, only a three-room vacant hut and an earthen stove. Striking it with his staff, he said: ‘You are compounded originally of mud and earth—from where does your numinous efficacy come? From where does your holiness arise?’ The stove then collapsed with a swoosh. Pozhaoduo said: ‘Broken, broken! Fallen, fallen! Without needing paper money.’ Later, a spirit came forth and said: ‘I was the stove god. Thanks to your preaching the Dharma of no-birth, I have already attained rebirth in heaven.’ He bowed in gratitude and departed. The eighteen disciples then addressed the master: ‘We have served and attended upon you for a long time, but have never received your instruction on the Dharma of no-birth. What good fortune had the stove god today that you preached it for him?’ Pozhaoduo said: ‘I only said to him: “You are compounded originally of bricks, tiles, mud, and earth—from where does your numinous efficacy come? From where does your holiness arise?”’ His disciples all bowed, and Pozhaoduo said: ‘Broken, broken! Fallen, fallen!’ The eighteen disciples all attained awakening. Now, as this mountain monk raises the whisk right here, tell me: is this the same as or different from Pozhaoduo?” He then said: “Broken, broken! Fallen, fallen! If you see it, you will not only not fail the Venerable Master Pozhaoduo, but also not fail the ancestral masters of the lineage. If you do not see it, you will not only fail the Venerable Master Pozhaoduo, but also fail yourself. Knowing that this matter exists, it is not obtained from another. Therefore it is said: ‘From where does your numinous efficacy come? From where does your holiness arise?’ Take all of you: your present bodies are formed from the blood and qi of your parents. If within them you recognize the luminous, wondrous nature, then whether ordinary or sage, your faculty of mind cannot be found at all. Within there is no seeing, hearing, perceiving, or knowing; outside there are no mountains, rivers, or great earth. In ordinary times you wear clothes and eat food, without anything extraordinary. Therefore it is said: ‘If I turn toward the mountain of knives, the mountain of knives collapses of itself; if I turn toward hell, hell is of itself annihilated.’ Only then do you know that there is such spiritual penetration and such sovereignty. Why do present-day Chan monks not reverse the light to illumine inward and clearly realize it through and through? If you have not yet realized it clearly, then under the three eaves and before the seven-foot mat, investigate it silently! Have you not seen Master Yunmen say: ‘You divine here and divine there; perhaps suddenly you will divine it right!’ If you open your own treasury, bring out your own family wealth to relieve all beings, and make beginningless delusive thoughts instantly empty and devoid of a trace, how delightful that would be! In the past, this old monk suffered from a burning fever and died for a whole day; looking ahead, the road was pitch black and I did not know where I was going. Gaining revival, I was terrified by the matter of birth and death, and so aroused the mind to travel on foot, seeking out teachers of the Way to investigate this matter thoroughly. First I arrived at Dagui to study with Venerable Zhenru. All day long I sat silently facing the wall, turning the ancient masters’ gong'ans over and over. After about a year, I suddenly had a place of awakening; however, it was only recognizing a clear and numinous functioning before the donkey and behind the horse, merely making an activity within the four-element body. When pressed by someone, it was just as if I had no insight at all, simply because I was buried in the pit of liberation, with a belly full of Chan teachings: when looking at it from the Buddha-Dharma it was there, but when looking at it from worldly phenomena it was not. Later I went to Old Master Baiyun, who told me: ‘You have no insight at all.’ From then on, I had nothing to chew on whatsoever; troubled and distressed, I took my leave, yet the doubt in my heart gave me no peace. Later I went back up Mount Baiyun to study once more with my late teacher, who had me serve as his attendant. One day, an official was asking about the Way, and my late teacher said: ‘Sir! Have you not seen the line in the love poem: “She calls repeatedly for Xiaoyu though there is nothing to do; she only wants her lover to recognize her voice”?’ The official had not yet understood, but when this old monk heard it, the lacquered bucket suddenly broke open. Under my feet I intimately realized it; it fundamentally did not depend on anyone else. Only then did I trust that within heaven and earth, in the midst of the cosmos, there is a treasure hidden in the mountain of the form body, and that all the Buddhas appearing in the world and the ancestral masters coming from the west were only to make people realize this one matter. If you do not yet know it, and merely keep formulating concepts and views, glaring with open eyes and raised brows, you fundamentally do not know that this is just pressing on the eyes to produce flowers or wearing a cangue and carrying a deposition. How could you ever attain sovereign ease and peace, like a flake of snow on a red-hot furnace? If you break through, then whether shouting or slapping, everything is acceptable; yet ultimately you do not hold to such an understanding. Only then can you lay down the burden of self and others, cease and desist thousands of times, and only then can birth and death do nothing to you. You must truly arrive at this ground for it to count. If you truly arrive here, you can then expound the great cause and condition, establish the Dharma banner, extract nails and pull out pegs for everyone, and untie bonds and dissolve attachments. Rescuing thousands and tens of thousands in this way, you are like the golden-winged bird plunging into the sea to snatch the dragon directly and swallow it, or like the bodhisattvas entering the ocean of birth and death to fish out sentient beings and place them on the shore of bodhi. Only then does one lift all things, and one resolve all things. Sometimes a single shout is like the Vajra King jewel sword; sometimes a single shout is like a crouching lion; sometimes a single shout is like the sounding pole and shadow grass; sometimes a single shout does not function as a shout. Only then can you kill or bring to life with freedom, deploying them as the occasion demands, which is called: ‘I am the Dharma King, sovereign over the Dharmas.’ Since you have carried your bags and shouldered your bowls to visit good teachers everywhere, you already possess an invaluable treasure in your bosom; only toward this should you direct your study. My late teacher used to say: ‘Do not practice glass-bottle Chan, which shatters into a hundred pieces the moment someone gently touches it. In your practice, you must practice leather-skin Chan: even if hurled down from the top of a high peak, it suffers no damage; when the kalpa fire blazes, this of mine is not destroyed.’ If you are an adept of the fundamental lot and encounter one who bites pigs and dogs, let your hands and feet drop, lean your pack against the wall, and in ten or twenty years you are guaranteed to become a seamless whole. But how do you attain independent liberation? You must be a person who enters the stream to know such a matter.” > — English (machine translation) (machine translation) - [Previous: 13.11](https://indike.org/pramana/in.bauddha.taisho.1997.13.11) - [Next: 13.13](https://indike.org/pramana/in.bauddha.taisho.1997.13.13) - [Up: 13](https://indike.org/pramana/in.bauddha.taisho.1997.13) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1997~en-mt.13.12) — English, machine translation ## Linked texts (1) - [人天眼目](https://indike.org/pramana/in.bauddha.taisho.2006.1.67) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1997.13.12](https://indike.org/pramana/in.bauddha.taisho.1997.13.12) · Pramāṇa