[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) › 15.8 # 圓悟佛果禪師語錄 15.8 圓悟佛果禪師語錄 15.8 - **Language:** Classical Chinese ### [15.8](https://indike.org/pramana/in.bauddha.taisho.1997.15.8) 得道之士，立處既孤危峭絕，不與一法作對，行時不動纖塵，豈止入林不動草，入水不動波，蓋中已虛寂、外絕照功，翛然自得徹證無心，雖萬機頓赴，豈能撓其神；千難殊對，而不干其慮哉。平時只守閑閑地，如癡似兀，及至臨事為物，初不作伎倆，准擬剸割風旋電轉，靡不當機，豈非素有所守也。是故古德道：「如人學射，久久方中。」悟則剎那履踐，工夫須資長遠，如鵓鳩兒初生下來，赤骨歷地，養來餧去，日久時深，羽毛既就，便解高飛遠舉。所以悟明透底，正要調伏，只如諸塵境界常流，於中窒礙；到得底人分上，無不虛通，全是自家大解脫門，終日作為未嘗作為，了無欣厭亦無倦怠，度盡一切而無能所，況生厭墮耶？苟性質偏枯，尤當增益所不能，放教圓通，以漚和力攝化開權，俯仰應接，俾高低遠近略無差誤，行常不輕行、學忍辱仙，遵先佛軌儀，成就三十七品助道法，堅固四攝行，到大用現前喧寂一等，如下水船不勞篙棹，混融含攝，圓證普賢行願，乃世出世間大善知識也。古德云：「三家村裏須自箇叢林。」蓋無叢林處，雖有志之士亦喜自便。到恁麼尤宜執守，唯在強勉以不倦，終至於喧靜亦復爾，喧處周旋應變於中虛寂，靜處能不被靜縛，則隨所至處皆我活計，唯中虛外順有根本者能然。 > For a person who has attained the Way, the place where he stands is already solitary, precarious, and steep, not making an opponent of a single dharma; when he acts, not a speck of dust is stirred—how could it merely be entering a forest without stirring the grass, or entering water without stirring a ripple? This is because internally he is already empty and tranquil, and externally he cuts off illuminating exertion, carefree and self-content, thoroughly realizing no-mind. Though ten thousand machinations arrive at once, how could they disturb his spirit? Though a thousand difficulties uniquely confront him, they do not bother his thoughts. Normally he only maintains a leisurely state, like an idiot or a stump; but when facing matters and acting for beings, he initially makes no craft, yet his handling cuts through like whirling wind and turning lightning, unfailingly meeting the dynamic—how could this not be what he customarily maintains? Therefore an ancient worthy said: 'Like a person learning archery, only after a long time does he hit the mark.' Awakening is an instantaneous practice, yet the effort must rely on the long term; like a newly born turtle dove, bare and featherless, nurtured and fed over days and months, once its feathers are complete, it knows how to fly high and soar far. Therefore, when awakening is clear and penetrates to the bottom, the crucial thing is precisely regulation and taming. Just like the realms of the various dusts, ordinary people are obstructed among them; but for those who have reached the bottom, there is nothing that is not empty and open, completely their own great gate of liberation. Acting all day long without having ever acted, completely free of preference or aversion, and also free of weariness, ferrying everyone across without subject or object—how much less could revulsion or laxity arise? If one's disposition is one-sided and withered, one must all the more increase what one cannot do, letting it become thoroughly unimpeded, gathering and transforming through the power of upāya, opening the provisional, looking up and down to respond and meet, ensuring that high and low, far and near are without the slightest error, practicing the conduct of Never-Disparaging, learning from the ascetic of forbearance, abiding by the precedents and models of past Buddhas, accomplishing the thirty-seven factors of enlightenment, consolidating the four methods of gathering, and reaching the point where great function manifests before one, where noise and quietude are equal—like a boat going downstream requiring no pole or oar, blending and embracing, fully realizing the practices and vows of Samantabhadra: this is a great kalyāṇamitra of the mundane and supramundane worlds. An ancient worthy said: 'In a village of three families, one must have one's own monastic grove.' For where there is no monastic grove, even a person of resolve likes to follow his own convenience. Having reached such a state, one should all the more firmly hold fast, solely persisting with untiring effort, so that in the end it is also like this with noise and quietude: in noisy places, moving about and adapting to changes while remaining empty and tranquil within; in quiet places, able not to be bound by quietude—then wherever one goes, it is all one's own livelihood. Only one who is empty within, yielding without, and possesses a root can do so. > — English (machine translation) (machine translation) - [Previous: 15.7](https://indike.org/pramana/in.bauddha.taisho.1997.15.7) - [Next: 15.9](https://indike.org/pramana/in.bauddha.taisho.1997.15.9) - [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.15.8) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1997.15.8](https://indike.org/pramana/in.bauddha.taisho.1997.15.8) · Pramāṇa