[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) › 20.144 # 圓悟佛果禪師語錄 20.144 圓悟佛果禪師語錄 20.144 - **Language:** Classical Chinese ### [20.144](https://indike.org/pramana/in.bauddha.taisho.1997.20.144) 西方大聖人出迦維羅，作無邊量妙用，顯發剎塵莫數難思議殊特勝因，以啟迪群靈，其方佛順逆開遮，餘言餘典盈溢寶藏，及至下梢始露一實消息，謂之教外別行單傳心印。金色老子以來的的綿綿，只論直指人心見性成佛，不立階梯不生知見，利根上智向無明窟子裏瞥破、煩惱根株中活脫，應時超證得大解脫。是故竺乾四七、東土二三，皆龍象蹴踏、師勝資強。機境言句、動用語默，有上上乘器格外領略，當下業障氷消、直截承荷，於餘時自能管帶打成一片，度世絕流頓契佛地，尚不肯向死水裏浸却，唱出透玄妙越佛祖，削去機緣、剗斷露布，如按太阿，凜凜神威阿誰敢近？作家漢確實論量，才有向上向下勝妙性理作用纖毫即叱之，不是從來種草；直下十成，煆煉得熟踐履得實，始與略放過，猶恐異時落草負累人，瞎却正法眼。嗟見一流拍盲野狐種族，自不曾夢見祖師，却妄傳達磨以胎息傳人，謂之傳法救迷情。以至引從上最年高宗師，如安國師、趙州之類，皆行此氣，及誇初祖隻履普化空棺，皆謂此術有驗，遂至渾身脫去，謂之形神俱妙。而人間厚愛此身，怕臘月三十日慞惶，競傳歸真之法，除夜望影喚主人翁，以卜日月、聽樓鼓，驗玉池、覘眼光，以為脫生死法。真誑謔閭閻，揑偽造窠，貽高人嗤鄙。復有一等，假託初祖胎息說，趙州十二時別歌，龐居士轉河車頌，遞互指授密傳行持，以圖長年及全身脫去，或希三五百歲。殊不知，此真是妄想，愛見本是善因，不覺墮在荒草。而豪傑俊頴之士，高談大辯下視祖師者，往往信之。豈知失顧步，畫虎成狸，遭有識大達明眼覷破，居常眾中唯默觀憫憐，豈釋迦文與列祖體裁止如是耶？曾不自回照始末，則居然可知矣。海內學此道者，如稻麻竹𥯤，其高識遠見自不因循。恐乍發意未深入閫奧，揭志雖專、跂步雖遠，遇增上慢導入此邪見林，未上一錯永沒回轉。其流浸廣，莫之能遏，因出此顯言，庶有志願於大解脫大總持，可以辯之，而同入無生大薩婆若海，泛小舟濟接群品，俾真正道妙流於無窮，豈不快哉。 > The Great Sage of the West appeared from Kapilavastu, manifesting boundless wondrous functions and revealing unique, surpassing causes innumerable as the dust-motes of the realms, beyond conception, to awaken and enlighten all sentient beings. His methods—whether direct or inverse, opening or closing—yielded leftover words and scriptures that brim and overflow the precious treasuries; yet only toward the end did he finally disclose the one real message, calling it a special transmission outside the teachings, transmitting alone the mind seal. Ever since the Golden-Hued Old Man, clearly and unbrokenly, it has treated only of directly pointing to the human mind and seeing into one's nature to become a buddha, establishing no steps or stages and giving rise to no intellectual views. Those of sharp roots and superior wisdom burst through right within the cave of ignorance and slip alive out of the root-stock of afflictions, immediately transcending to realize great liberation. Therefore the four-times-seven of India and the two-times-three of this Eastern Land were all dragons and elephants treading, masters superior and disciples mighty. Dynamic encounters, words and phrases, activities, speech and silence—those of capacity for the supreme vehicle grasp them beyond the usual norms; on the spot their karmic obstacles dissolve like ice, and they shoulder it directly. In all other hours, they are naturally able to maintain and unify it, crossing the world, cutting off the flow, and suddenly tallying with the buddha-ground, yet still unwilling to soak in dead water; giving voice to that which penetrates the profound mystery and surpasses buddhas and ancestors, shaving away dynamic conditions and severing written proclamations, like laying hand to the Tai'e sword—with such chilling divine majesty, who would dare approach? An adept master, accurately weighing and calculating, scolds the slightest trace of transcendent or descending, wondrous nature, principle, or function, for it has never been a weed planted from the start; only when one is fully complete straight through, thoroughly forged and walking on firm ground, does he slightly let him pass, still fearing that at another time he might fall into the weeds and burden others, blinding the eye of the true Dharma. Alas, seeing a whole pack of blindly flailing wild foxes who have never even dreamed of the ancestral masters, yet falsely transmit that Bodhidharma handed down 'embryonic breathing' to people, calling it transmitting the Dharma to save deluded minds! They even cite the most senior ancestral masters of old, such as Master of State An and Zhaozhou, claiming they all practiced this breath control; and they boast of the First Patriarch's single shoe and Puhua's empty coffin, asserting that these arts were verified in them, so that their whole bodies slipped away, calling this 'the wondrous unity of form and spirit.' People in the world deeply cherish this body, fear the panic of the thirtieth day of the twelfth month, and vie to pass along methods of 'returning to the real'—on New Year's Eve looking at their shadows and calling to the master, so as to divine days and months, listening to watchtower drums, checking the 'jade pond', and inspecting the glint of the eyes, taking these as methods for liberation from birth and death. This is truly deceiving the common alleys, fabricating falsities, and inviting the sneers and contempt of lofty individuals! Furthermore, there is a class who falsely attribute to the First Patriarch an 'Exposition of Embryonic Breathing', to Zhaozhou a 'Separate Song of the Twelve Hours', and to Layman Pang a 'Gāthā on Turning the River Chariot', secretly instructing and handing them down to one another to practice, in order to seek longevity, shedding the whole body, or hoping for three or five hundred years of life. Little do they know that this is truly delusional thinking: clinging views, though originally rooted in good causes, unconsciously fall into the wild weeds. Yet heroic and brilliant men, who engage in lofty talk and great debate, looking down upon the ancestral masters, often believe in them. How could they fail to realize that having lost their footing, they 'drew a tiger only to end up with a wildcat'? Caught out by those with discerning knowledge, great reach, and clear eyes, who in the assemblies only observe silently with pity: could the style of Śākyamuni and the successive ancestors amount merely to this? If they had ever reflected upon the beginning and end within themselves, it would naturally be plain to see. Those within the seas who study this Way are as numerous as rice plants, hemp, bamboo, and reeds; those of lofty discernment and far-reaching vision will certainly not drift along. Fearing only that beginners, having newly aroused their aspiration and not yet having penetrated the inner sanctum, might encounter those of overweening pride and be led into this forest of wrong views despite their concentrated resolve and far-reaching strides—making a single mistake at the start that leaves them sunken forever with no turn-back—and seeing this current gradually broaden so that none can check it, I have put forth these clear words, hoping that those with the resolve for great liberation and great dhāraṇī will be able to discern it, enter together into the great ocean of unproduced sarvajñā, and steer a small boat to ferry across all classes of beings, causing the wondrous essence of the true Way to flow boundlessly. Would that not be joyous? > — English (machine translation) (machine translation) - [Previous: 20.143](https://indike.org/pramana/in.bauddha.taisho.1997.20.143) - [Next: 20.145](https://indike.org/pramana/in.bauddha.taisho.1997.20.145) - [Up: 20](https://indike.org/pramana/in.bauddha.taisho.1997.20) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1997~en-mt.20.144) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1997.20.144](https://indike.org/pramana/in.bauddha.taisho.1997.20.144) · Pramāṇa