[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) › 16.4 # 圓悟佛果禪師語錄 16.4 圓悟佛果禪師語錄 16.4 - **Language:** Classical Chinese ### [16.4](https://indike.org/pramana/in.bauddha.taisho.1997.16.4) 佛語心為宗，宗通說亦通。既謂之宗門，豈可支離、去本逐末，隨言語機境作窠窟？要須徑截超證，透出心性玄妙勝淨境界，直徹綿密穩當向上大解脫大休大歇之場，等閑雖似空豁豁地，而力用圓證不拘限量，千人萬人羅籠不住，所以迦文老人久默斯要，三百餘會略不明破，但隨機救拔，候時節到來乃於靈山，露面皮拈出，獨有金色頭陀，上他釣鉤，謂之教外別行，若諳此旨，則威音已前漏逗了也。點化將來，雖隨類化身，千般伎倆萬種機緣，無不皆是箇一著子，此豈單見淺聞存知解墮機括者所可測量？是故從上來，行棒行喝，輥毬擎叉，喫茶打鼓，插鍬牧牛彰境智，據坐掩門，喚回叱咄，與掌下踏，莫不皆本此。唯本色衲子，自既了悟透徹，又復遇大宗師惡手段淘汰煆煉，到師子咬人不隨藥忌，直截斬豁處，方可一舉便知落處，如師子入窟出窟，踞地返擲，何人可測量哉？此門不論拕泥涉水、草裏輥、打葛藤、眼麻眯，三搭不回者，唯是八面受敵，未舉先知、未言先契，自然水乳相合，得坐披衣。養得純熟，待霜露果熟出頭來，便與麼用，始合祖先本因地，發行一周佛事。所以道：「要窮恁麼事，須是恁麼人，若是恁麼人，不愁恁麼事。」 > "The Buddha's words take mind as the source; when the source is penetrated, speech is also penetrated." Since it is called the lineage school, how could it be fragmented, departing from the root to chase after the branches, and making a nest following verbal dynamic states? One must directly cut through and transcendently realize it, penetrate through the profound, wondrous, surpassingly pure realm of mind-nature, and reach straight to the dense, secure, transcendent locus of great liberation, great resting, and great cessation. In ordinary circumstances, though it seems completely empty and vast, its power and function are fully realized without restriction or limitation, and thousands or tens of thousands of people cannot encompass it. Therefore, old Śākyamuni remained silent on this essential for a long time; across more than three hundred assemblies, he did not explicitly reveal it, but merely rescued beings according to their capacities. When the time arrived, he showed his face and held forth \[a flower\] at Gṛdhrakūṭa. Only the Golden Ascetic took his hook, which is called "a special transmission outside the teachings." If one is conversant with this purport, it was already exposed before Bhīṣmagarjitasvararāja. Transforming beings as time went on, though taking forms according to their categories with a thousand kinds of skills and ten thousand kinds of dynamic situations, all without exception are this single move. How could this be measured by those of partial views and shallow hearing, who preserve intellectual understanding and fall into mechanistic traps? For this reason, from antiquity onwards, applying the stick and applying the shout, rolling balls and raising forks, drinking tea and beating the drum, planting the spade and herding the ox to manifest realm and wisdom, sitting firmly and shutting the door, calling back and reprimanding, striking with the palm and trampling underfoot—all without exception are rooted in this. Only a true patch-robed monk, having himself achieved thorough awakening and then met the harsh methods of a great ancestral master to be refined and tempered, reaching the point where the lion bites the person without following the medicine or taboos, at the place of direct cutting and cleaving open, can know where it lands at a single move. Like a lion entering the den and leaving the den, crouching on the ground and leaping about—who can fathom him? This gate does not discuss dragging through mud and wading through water, rolling in the grass, tangling in vines, having blurred eyes, or failing to turn around after three taps; it is only facing enemies on all eight sides, knowing before anything is raised, tallying before a word is spoken, naturally blending like water and milk, obtaining the seat and donning the robe. Nourish it until ripe; waiting until frost and dew bring the fruit to maturity and it appears, one then uses it in such a way, only then harmonizing with the ancestors' original ground of cause and carrying out a complete round of Buddha-work. Therefore it is said: "To fathom such a matter, one must be such a person; if one is such a person, do not worry about such a matter." > — English (machine translation) (machine translation) - [Previous: 16.3](https://indike.org/pramana/in.bauddha.taisho.1997.16.3) - [Next: 16.5](https://indike.org/pramana/in.bauddha.taisho.1997.16.5) - [Up: 16](https://indike.org/pramana/in.bauddha.taisho.1997.16) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1997~en-mt.16.4) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1997.16.4](https://indike.org/pramana/in.bauddha.taisho.1997.16.4) · Pramāṇa