[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) › 15.56 # 圓悟佛果禪師語錄 15.56 圓悟佛果禪師語錄 15.56 - **Language:** Classical Chinese ### [15.56](https://indike.org/pramana/in.bauddha.taisho.1997.15.56) 從上徑截一路直拔超昇，無出直指人心、見性成佛。但此心淵奧，脫去聖凡階級，只貴利根上智，於無明具縛窠窟中不動纖毫，直下頓契廓徹靈明，與有情無情有性無性同體，與大法相應發起作用，透古超今騎聲蓋色，虛而靈、寂而照，無量無涯不思議大解脫，一一七穿八穴，了無回互，便識落著。所以乃佛乃祖謂之單傳密付，如印印空，如印印水，如印印泥，萬德昭然十方坐斷，獨證獨超初無依倚；若起見作相，則沒交涉也。今時大有具種性之士，能始末覷破幻緣幻境，勇猛奮志向箇邊來，亦有久存誠探賾者，然患缺方便力，止以知見解會為明了。殊不知，全坐了但是識心，縱解到佛邊、窮到修證盡頭處，不出指蹤在。是故古來作家宗師，不貴人作解會，唯許人捨知見，胸中不曾留毫髮許，蕩然如太虛空，悠久長養純熟，此即是本地風光本來面目也。到此亘古亘今之地，脫離生死有甚難也。如裴相國、龐居士樣，直以信得及便得力，受用自在，塵緣幻境豈從別處生？若脚下諦實，二六時中能轉一切物，而無能相，等閑空牢牢地不生心動念，隨自天真平懷常實，便是從宦遊，幹斡悉皆照透，承那箇恩力，既識渠如下水船相似，略左右照顧，扶持將去，自然速疾與般若相應。此禪流所謂自做工夫，觸處無有虛棄底時節，綿綿相續辦，長久不退轉心，不必盡棄世間有漏有為，然後入無為無事，當知元非兩般。若懷去取則打作兩橛也。一切時一切處，唯以此為實，在力行之，當截斷眾流，得大安樂矣。 > Of the shortcut road straightly pulling up and transcending from above, none surpasses directly pointing to the human mind, seeing one's nature and achieving Buddhahood. Yet this mind is profound and abstruse, casting off the gradations of sage and ordinary. It values only sharp faculties and superior wisdom, not moving a single hair within the nest of ignorance and full fetters, straightaway suddenly tallying with open and thorough spiritual luminescence, being of the same substance with sentient and insentient, with nature and without nature, according with the Great Dharma and giving rise to its functioning, penetrating antiquity and surpassing the present, riding on sound and covering form, empty yet spiritual, tranquil yet illumining, an immeasurable and boundless inconceivable great liberation, completely piercing through every which way without obstruction, and thus recognizing where it settles. Therefore, for the Buddhas and ancestral teachers it is called a single transmission and secret entrustment, like an imprint stamped on space, like an imprint stamped on water, like an imprint stamped on clay: the myriad virtues are clearly manifest, the ten directions are cut off, independently realizing and independently transcending, completely without reliance from the beginning. If you give rise to views and formulate marks, there is no connection whatsoever. In these times, there are many people of spiritual stock who are able to see through illusory conditions and illusory realms from beginning to end, courageously rousing their resolve to come to this side; there are also those who have long harbored sincerity to probe the abstruse. Yet they suffer from a lack of expedient power, and merely take intellectual views and conceptual understanding to be clarity. They completely fail to realize that to sit wholly in this is merely the discriminating mind; even if one understands to the side of the Buddha and exhausts it to the ultimate limit of cultivation and realization, it does not go beyond pointing at tracks. For this reason, adept lineage masters from of old do not value people making conceptual understandings; they only allow people to cast away intellectual views, so that not a hair's breadth is retained in their breasts, clear and boundless like great empty space, nurtured for a long time until thoroughly ripe—this is precisely the original ground's scenery, the original face. Arriving at this ground that spans all antiquity and all modernity, what difficulty is there in escaping birth and death? Like Minister Pei and Layman Pang, simply because their faith was thorough, they gained power, and their enjoyment was sovereign. Could worldly conditions and illusory realms arise from anywhere else? If you are genuine and solid underfoot, able to turn all things throughout the twenty-four hours without the marks of subject, casually vacant and solid without giving rise to mind or stirring thoughts, following your own authentic nature, with a balanced heart always solid and true—then even when serving in official travel and handling affairs, all is thoroughly illumined. Receiving that grace and power, once you recognize it, it is just like a boat going downstream: with just a little attention to the left and right, steering and guiding it along, naturally you will swiftly accord with prajñā. This is what the followers of Chan call 'doing one's own work.' At all points there is no time that is wasted; continuously maintaining a mind of long endurance that does not backslide, you need not completely cast away worldly, defiled, and conditioned things before entering the unconditioned and effortless—you must know they were never two different things. If you harbor rejection and grasping, you split it into two halves. At all times and in all places, take only this as the truth; apply yourself vigorously to practice it, and you will sever all currents and attain great peace and bliss. > — English (machine translation) (machine translation) - [Previous: 15.55](https://indike.org/pramana/in.bauddha.taisho.1997.15.55) - [Next: 15.57](https://indike.org/pramana/in.bauddha.taisho.1997.15.57) - [Up: 15](https://indike.org/pramana/in.bauddha.taisho.1997.15) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1997~en-mt.15.56) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1997.15.56](https://indike.org/pramana/in.bauddha.taisho.1997.15.56) · Pramāṇa