[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) › 14.42 # 圓悟佛果禪師語錄 14.42 圓悟佛果禪師語錄 14.42 - **Language:** Classical Chinese ### [14.42](https://indike.org/pramana/in.bauddha.taisho.1997.14.42) 此箇大法，三世諸佛同證，六代祖師共傳，一印印定，直指人心見性成佛，不立文字語句，謂之教外別行單傳心印。若涉言詮露布，立階立梯，論量格內格外，則失却本宗，辜負先聖。要須最初入作，便遇本分人，直截根源，退步就已，以鐵石心，將從前妄想見解、世智辯聰、彼我得失，到底一時放却，直下如枯木死灰，情盡見除到淨裸裸赤灑灑處，豁然契證，與從上諸聖不移易一絲毫許，諦信得及明見得徹，此始為入理之門。更須教一念萬年萬年一念，二六時中純一無雜，才有纖塵起滅，則落二十五有，無出離之期，抵死謾生咬教斷，然後田地穩密，聖凡位中收攝不得，始是如鳥出籠，自休自了處，得座披衣，真金百煉，舉動施為，等閑蕩蕩地，根塵生死，境智玄妙，如湯沃雪，遂自知時，更無分外底，名為無心道人。以此自修，轉開未悟，令如是履踐，豈不為要道哉！ > This great Dharma was realized together by the Buddhas of the three periods of time and transmitted jointly by the six generations of patriarchs, confirmed by a single seal, directly pointing to the human mind to see its nature and attain Buddhahood, not establishing written words or phrases, which is called a special transmission outside the teachings, the singular transmission of the mind-seal. If you get involved with verbal explanations and public notices, establishing steps and ladders, evaluating within conventions or outside conventions, you lose the fundamental lineage and let down the ancient sages. At the very outset of practice, you must meet a person of the fundamental lot who cuts straight to the source. Take a step back and return to yourself; with a mind of iron and stone, throw away completely and all at once your former deluded thoughts and views, worldly knowledge and clever eloquence, and self and other, gain and loss. Be directly like withered wood and cold ashes, sentiments exhausted and views eradicated, reaching the place where you are clean and stripped bare. In an instant, you will accord and verify, not differing by the slightest hair from all the sages of the past. If you can have complete faith and see through clearly, this is the beginning of entering the gate of principle. Furthermore, you must make one thought ten thousand years, and ten thousand years one thought, pure and unmixed throughout the twelve periods of the day. As soon as a speck of dust arises and ceases, you fall into the twenty-five realms of existence with no time of departure. Struggle for life and death, biting through it, and only then will your ground be secure and dense, unable to be contained within the ranks of ordinary or sage. Only then will you be like a bird leaving the cage, resting and settling by yourself, taking the seat and donning the robe, like true gold refined a hundred times. All movements and activities are naturally vast and open; sense faculties and dusts, life and death, object and wisdom, mystery and wonder, are like hot water poured onto snow. Then you naturally know the time, having nothing beyond your lot, and are called a person of the Way without mind. Cultivating oneself through this and turning to awaken the unawakened, causing them to practice like this—how could this not be the essential path! > — English (machine translation) (machine translation) - [Previous: 14.41](https://indike.org/pramana/in.bauddha.taisho.1997.14.41) - [Next: 14.43](https://indike.org/pramana/in.bauddha.taisho.1997.14.43) - [Up: 14](https://indike.org/pramana/in.bauddha.taisho.1997.14) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1997~en-mt.14.42) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1997.14.42](https://indike.org/pramana/in.bauddha.taisho.1997.14.42) · Pramāṇa