[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) › 16.6 # 圓悟佛果禪師語錄 16.6 圓悟佛果禪師語錄 16.6 - **Language:** Classical Chinese ### [16.6](https://indike.org/pramana/in.bauddha.taisho.1997.16.6) 英靈衲子，蘊卓識奇姿，慷慨隳冠，視身世聲名如游塵淨雲谷響，以夙昔大根器，知有此段超生出死、絕聖越凡，乃三世如來所證金剛正體、歷代祖師單傳妙心，跂步蹴踏作香象金翅，要馳驟飛騰於億千萬類之上，截流摩霄，豈肯為鴻鵠燕雀，局促於高低勝負、較目前電光石火間瞥轉利害耶？是故古之大達，不記細故、不圖淺近，發片志欲高超佛祖，荷擔一切所不能承當之重任，普津濟四生九類，拔苦與安，破障道愚昧，折無明顛狂毒箭，拈出法眼見刺，使本地風光澄霽，空劫已前面目明顯，悉心竭力，不憚寒暑、廢寢忘䬸，刻意尚行潔清三業，向三條椽下死却心猿、殺却意馬，直使如枯木朽株頑石頭相類，驀地穿透，豈從他得哉？發大伏藏，然暗室明炬，擬艨艟於要津，證大解脫，不起一念頓成正覺，且通箇入理之門，然後升普光明場，據無漏清淨殊勝偉特法空之座，口海瀾翻奮無礙四辯，才立一機、垂一句、現一勝相，普使凡聖有情無情，俱仰威光同受庥廕，尚未是絕功勳處。更轉那頭，千聖羅籠不住，萬靈景仰無門，諸天無路捧華，魔外那能傍覷，放却知見，卸却玄妙，颺却作用，唯饑䬸渴飲而已，初不知有心無心得念失念，何況更戀著從前學解諦句，奇言理性分劑名相，桎梏佛見法見，動地掀天世智辯聰，自纏自縛入海算沙，有何所靠耶？等是大丈夫，應務敵勝驚群，滿自己本志願，乃為本分大心大見大解脫，無為無事真道人也。 > An outstanding patch-robed monk harbors lofty insight and exceptional disposition, generously casts off worldly caps, and regards the body, world, and reputation as floating dust, clear clouds, or valley echoes. By virtue of being a vessel of great capacity from past lives, he knows that there is this matter of transcending life and death, cutting off sagehood and surpassing the mundane, which is the adamantine true body realized by the Tathāgatas of the three times and the wondrous mind directly transmitted by the ancestral masters through the ages. Taking strides like a fragrant elephant or a garuḍa, he seeks to gallop and soar above hundreds of millions of classes of beings, cutting off the current and brushing the heavens. How could he be willing to be a swan or a sparrow, cramped in high and low, victory and defeat, and weighing momentary interests within a spark of flint or a flash of lightning? For this reason, the great adepts of old did not mind petty matters or seek the shallow and near; they generated a single determination to transcend the Buddhas and ancestors, shouldered the heavy burden that all others cannot take on, universally ferried across the four modes of birth and nine classes of beings, pulled them from suffering and gave them peace, smashed the folly that obstructs the Way, broke the poisonous arrows of ignorance and mad frenzy, and plucked out the thorns of views from the Dharma-eye, causing the scenery of the original ground to become clear and cloudless, and the original face before the empty kalpa to be clearly revealed. Exerting mind and strength, unfearing of cold and heat, neglecting sleep and forgetting meals, diligently holding noble conduct and purifying the three actions, beneath the three rafters he puts to death the monkey of the mind and slays the horse of the intellect, making them thoroughly resemble dried wood, rotten stumps, and hard stones. When suddenly penetrated through, how could it be obtained from another? Revealing the great hidden treasury, lighting a bright torch in a dark room, positioning a warship at a crucial crossing, he realizes great liberation, instantly completing right awakening without giving rise to a single thought, and opens a gate of entering the principle. Then he ascends to the site of universal brilliance, occupies the seat of the Dharma-emptiness that is undefiled, pure, extraordinary, and peerless, his mouth's ocean surging with waves, rousing the four unimpeded eloquence; no sooner does he set up a device, utter a phrase, or manifest a sublime sign than he universally causes ordinary and sagely, sentient and insentient, to revere the majestic light and receive shelter together—yet this is not yet the place where merit is eradicated. Turning to that other side, the thousand sages cannot trap him, the myriad spirits have no way to look up to him, the devas have no path to offer flowers, and how could māras and non-Buddhists peer from the side? Letting go of views and understanding, casting off the profound and wondrous, throwing away function, he only eats when hungry and drinks when thirsty. At the outset he does not know of having mind or having no mind, gaining mindfulness or losing mindfulness; how much less would he cling to previous learned interpretations, definitive phrases, extraordinary words, divisions of principle and nature, and names and marks—shackled by views of Buddha and views of Dharma, and worldly intellect and clever eloquence that shake the earth and overturn the heavens—entangling and binding himself, entering the ocean to count the grains of sand? What reliance would he have? Being equally a great man, he should strive to overcome rivals and astound the crowd, fulfilling his own original aspiration; only then is he a true person of the Way of the fundamental lot, with great mind, great view, great liberation, non-action, and no affairs. > — English (machine translation) (machine translation) - [Previous: 16.5](https://indike.org/pramana/in.bauddha.taisho.1997.16.5) - [Next: 16.7](https://indike.org/pramana/in.bauddha.taisho.1997.16.7) - [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.16.6) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1997.16.6](https://indike.org/pramana/in.bauddha.taisho.1997.16.6) · Pramāṇa