[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) › 5.9 # 圓悟佛果禪師語錄 5.9 圓悟佛果禪師語錄 5.9 - **Language:** Classical Chinese ### [5.9](https://indike.org/pramana/in.bauddha.taisho.1997.5.9) 祖師會上堂，僧問：「少林首傳於頓旨，五葉為芳；葱嶺遂別於眾流，千燈續照。門庭雖異五家，般若同歸地位。如何是五家宗派？」師云：「吒吒沙沙，歷歷落落。」進云：「若不借問，爭達本源。」師云：「一筆句下。」進云：「趯倒淨瓶不留活計，兩口無舌正是吾宗。如何是溈仰宗？」師云：「天下人跳他圓相不出。」進云：「三回喫棒猶若蒿枝，末後瞎驢人天正眼。如何是臨濟宗？」師云：「敲唱俱行。」進云：「休去歇去古廟香爐，枯木生華祖佛心要。如何是曹洞宗？」師云：「兩兩不成雙。」進云：「對機餬餅本自天然，一鏃遼空三句可辨。如何是雲門宗？」師云：「當面蹉過。」進云：「色空明暗觸處光輝，剎剎塵塵頭頭顯露。如何是法眼宗？」師云：「點。」進云：「祖師心印，狀似鐵牛之機，去即印住，住即印破，只如無鼻孔衲僧，作麼生印？」師云：「便是闍黎。」進云：「天下祖師鼻孔，盡被和尚一串穿，却未審和尚鼻孔被什麼人穿？」師云：「莫謗佛果好。」師乃云：「千聖頂𩕳上可容剎海，衲僧命脈中不許真機，更通一線路，以佛現祖、從祖證佛，印印無差、機機圓證，靈上拈華示眾，建立此箇宗風，金色頭陀曾承妙旨，以至西天四七、此土二三，自曹溪散席已來數百年間，列剎相望，各各握靈蛇珠，人人抱荊山璧，有照有用、有權有實，提振向上宗風，傳持正法眼藏，要且百川異流同歸大海，千重百匝無出一源，所以道：『西天二十八祖也恁麼，唐土六祖也恁麼，天下列剎相望諸老宿也恁麼，山僧也恁麼。』且道：恁麼事作麼生商量？還提掇得出麼？還緇素得明麼？山僧不惜兩莖眉毛與諸人點破。」遂拈拄杖云：「還見麼？三世諸佛歷代祖師，天下老和尚，盡在拄杖頭上，放大光明，現權現實現機現境，列五位君臣，開三玄宗要，機境相投箭鋒相拄，一字三句同源，圓相境致殊別。若也於此委悉，百草頭上罷却平生事根株亦不留，聞清聲外句，莫向句中求。儻或末然，山僧不免又拕泥涉水也。達磨不來東土，二祖不往西天，人人壁立萬仞，箇箇常光現前。」卓拄杖一下，下座。 > Ascending the hall for the Patriarch Assembly, a monk asked: "At Shaolin, the sudden teaching was first transmitted, its five leaves fragrant; at the Onion Range, it parted from the multitude of streams, a thousand lamps continuing to shine. Though the gates and courtyards differ among the five houses, their prajñā alike returns to the same ground. What are the lineages of the five houses?" The Master said: "Chattering and jabbering, distinctly apart." The monk continued: "Without asking, how could one attain the fundamental source?" The Master said: "Struck through with a single stroke of the brush." The monk asked: "Kicking over the water bottle, leaving behind no livelihood; two mouths without tongues—this is truly our lineage. What is the Weiyang lineage?" The Master said: "Everyone under heaven cannot leap out of its circular figures." The monk asked: "Three times taking the staff, yet like mugwort stems; in the end, a blind ass becomes the true eye of humans and devas. What is the Linji lineage?" The Master said: "Striking and chanting proceed together." The monk asked: "Resting and ceasing, an incense burner in an ancient temple; a withered tree bearing blossoms, the mind essential of patriarchs and buddhas. What is the Caodong lineage?" The Master said: "In pairs, they do not make a couple." The monk asked: "Meeting dynamic moments with a sesame cake, naturally so from the root; a single arrow \[shot into\] the distant void, three phrases can discern it. What is the Yunmen lineage?" The Master said: "Missed right before one's face." The monk asked: "Form and emptiness, light and dark, shining wherever touched; in every kṣetra and every dust mote, distinctly displayed in each thing. What is the Fayan lineage?" The Master said: "Point." The monk asked: "The patriarchs' mind-seal is like the dynamic action of the iron bull: as soon as it departs, it imprints and fixes; remaining fixed, it breaks the imprint. Just what kind of seal is applied to a patch-robed monk without nostrils?" The Master said: "It is precisely you, Reverend." The monk asked: "The nostrils of all the patriarchs under heaven have been pierced through on a single string by the Venerable Monk, but I do not yet know whose string has pierced the Venerable Monk's nostrils?" The Master said: "It is best not to slander Foguo." The Master then said: "On the crown of the heads of a thousand sages there is room for oceans of kṣetras, but within the life-vein of a patch-robed monk, no true dynamic is permitted. Opening yet a single line of path: revealing patriarchs through buddhas, verifying buddhas from patriarchs, seal after seal without disparity, dynamic after dynamic perfectly realized. Holding up a flower before the assembly on Vulture Peak established this lineage style; the Golden Ascetic once received the wondrous purport. Down to the four-times-seven of the Western Heavens and the two-times-three of this land, during the several centuries since the assembly at Caoxi dispersed, the monasteries have faced one another, each grasping the jewel of the spiritual snake, every person holding the jade of Mount Jing. Possessing illumination and possessing function, possessing the provisional and possessing the real, they uphold and invigorate the transcendent lineage style and transmit and maintain the Treasury of the True Dharma Eye. Ultimately, a hundred rivers flow in diverse streams yet return together to the great ocean; a thousand layers and a hundred coils do not issue from more than a single source. Therefore it is said: 'The twenty-eight patriarchs of the Western Heavens were like this; the six patriarchs of the Tang land were like this; all the venerable elders of the monasteries facing each other under heaven were like this; and this mountain monk is also like this.' But tell me: how is such a matter to be discussed? Can it still be brought forth? Can the black and white still be distinguished clearly? This mountain monk will not begrudge his two eyebrows to point it out for you all." He then held up his staff and said: "Do you still see? The buddhas of the three periods, the successive generations of patriarchs, and the old venerable monks under heaven are all on the tip of the staff, emitting great radiance, manifesting the provisional and manifesting the real, manifesting dynamic action and manifesting states, lining up the five positions of lord and minister, opening the lineage essentials of the three mysteries, dynamic action and state fitting together, arrowheads striking each other, the one character and three phrases of identical source, the atmospheres of circular figures distinctly apart. If you thoroughly understand here, on the tips of the hundred grasses you put an end to lifelong affairs, leaving behind not even roots or stumps; hearing the phrase beyond the pure sound, do not seek it within phrases. If you are not yet clear, this mountain monk cannot avoid dragging through mud and wading through water again. Bodhidharma did not come to the Eastern Land; the Second Patriarch did not go to the Western Heavens. Each person stands like a wall ten thousand fathoms high; every one manifests constant radiance before their faces." Striking the staff once, he stepped down from the seat. > — English (machine translation) (machine translation) - [Previous: 5.8](https://indike.org/pramana/in.bauddha.taisho.1997.5.8) - [Next: 5.10](https://indike.org/pramana/in.bauddha.taisho.1997.5.10) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.1997.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1997~en-mt.5.9) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1997.5.9](https://indike.org/pramana/in.bauddha.taisho.1997.5.9) · Pramāṇa