[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) › 6.28 # 圓悟佛果禪師語錄 6.28 圓悟佛果禪師語錄 6.28 - **Language:** Classical Chinese ### [6.28](https://indike.org/pramana/in.bauddha.taisho.1997.6.28) 指法座云：「借雍熙寶座，提楊岐金圈，直下現成，分明薦取。還委悉麼？金剛正體露堂堂，舉足無非大道場，突立毘盧頂𩕳上，更於何處禮燈王？看看。」便陞座拈香云：「虛空世界未分，超然馥郁，華藏圓融已現，特地氤氳。戒定慧解脫知見所薰，百千億無量殊勝所集，爇向爐中，上祝今上皇帝聖壽萬歲，伏願道德邁昔五帝，威靈超前百王，聖壽等南山，蘿圖齊北極，二聖早還玉駕，萬國俱賀昇平，永息干戈，四民樂業。」次拈香云：「左僕射相公，兩府台佐，合朝百辟，今日臨筵，洪儒碩學，諸多勳貴，伏願為霖為兩、為檝為舟，補衰乃仲山，和羹即傅說。」僧問：「楊子江心停棹，天子相招，雲居峯頂把關，佛祖不讓，未離王舍城時如何？」師云：「坐斷天下人舌頭。」進云：「不必覺城東畔五眾已臻，文殊善財如何分辨？」師云：「一狀領處。」進云：「恁麼則皇天無親，唯德是輔。」師云：「更莫別商量。」進云：「只如舜日重明、祖燈增照，知恩報恩又作麼生？」師云：「一句了然超百億，萬年長祝聖明君。」進云：「慇懃願祝南山壽，一炷清香滿石樓。」師云：「已在言前。」進云：「未審祖令當行，如何流布？」師云：「點。」進云：「欲傳陸凱江南信，折得東風第一枝。」師云：「遍界不曾藏。」僧問：「明鏡當臺時如何？」師云：「誰不照見？」進云：「萬像歷然，了無回互。」師云：「盡爾神通，向什麼處去？」進云：「也知和尚在裏許。」師云：「始末一時收。」進云：「只如教中道，圓悟如來無上知見，未審禪師與佛相去多少？」師云：「不隔一絲毫。」進云：「高高峯頂立，深深海底行。」師云：「棒打石人頭，𥗋𥗋論實事。」僧禮拜，師乃云：「提金剛正眼，闡向上宗乘，報不報之恩，能難能之事，運臨濟金剛王寶劍，喝下全彰；用德山山形杖子，覿面分付。是則全是、見則全見，不落凡聖階梯，直下頓彰，已見既遇，明眼作證，又逢聖世昌時，不敢被蓋囊藏，直下分明舉似。」遂拈拄杖示眾云：「豈不見，僧辭歸宗，宗問：『什麼處去？』僧云：『諸方參五味禪去。』宗云：『我此間只有一味禪。』僧云：『如何是和尚一味禪？』宗便打，黃檗聞之云：『馬大師出八十四人善知識，問著一箇箇屙轆轆地，只有歸宗猶較些子。』」師云：「歸宗和尚束虛空為箇杖子，向千聖頂𩕳上全提，鎔瓶盤釵釧作一金，攪酥酪醍醐為一味。若不得黃檗明辨端倪，洎險勞而無功。雖然如是，有條攀條、無條攀例，今日對諸人面前，分明拈出，還相委悉麼？朝擊三千暮八百，煆烹佛祖只憑伊。」復舉：「黃檗和尚示眾云：『汝等諸人，盡是不著便底，恁麼作略何處有今日也，還知大唐國裏無禪師麼？』僧云：『只如諸方匡徒領眾又作麼生？』檗云：『不道無禪，只是無師。』」師云：「黃檗老漢，能區能別，能揀能擇，擒虎兕定龍蛇即不無，要且只明得當時事。殊不如，彼一時此一時，若是山僧即不然，汝等諸人，盡是英靈豪傑底，恁麼舉止，須信有奇特事，還知大宋國裏有禪師麼？且道：禪師即今在什麼處？知今迴避不及，不免露箇面目去也。」乃云：「親蒙金口賜師名，優鉢羅華火裏生，圓悟如來無上見，謳歌鼓腹樂升平。」 > Pointing to the Dharma seat, he said, "Borrowing Yongxi's precious seat, bringing forth Yangqi's diamond cage, it is directly manifest before you; recognize it clearly! Do you understand? The upright body of the vajra is fully exposed; everywhere one lifts one's feet is the great bodhimaṇḍa. Standing towering atop Vairocana's crown, where else would one pay homage to the King of Lamps? Look, look!" He then ascended the seat, took incense, and said: "Before the space of the worlds had differentiated, it was transcendently fragrant; now that the interpenetration of the Flower Adornment realm has appeared, it is exceptionally pervasive. Perfumed by the knowledge and vision of liberation of morality, concentration, and wisdom, gathered from hundreds of thousands of koṭis of measureless excellences, I burn it in this censer to respectfully wish long life to the present emperor—may his sage years reach ten thousand! I humbly pray that his virtue and Dao surpass the Five Emperors of old, his awe-inspiring spirit exceed the hundred kings of the past, his sage longevity equal the Southern Mountain, and his imperial charts rival the Northern Culmen. May the two sage emperors soon return in their jade carriages, may all ten thousand lands join in celebrating peace, may warfare cease forever, and may the four classes of people delight in their livelihoods!" Next, taking up incense, he said: "To the Grand Councilor of the Left, the ministerial aides of the two administrations, and all the hundred officials of the entire court who grace this gathering today, along with great scholars, erudite savants, and numerous nobles of merit: I humbly pray that you act as timely rain, as oars and boats; may Zhongshan uphold what is declining, and may Fu Yue season the imperial stew." A monk asked, "Halting the oars in the midst of the Yangzi River when summoned by the Son of Heaven; holding the pass on the summit of Yunju Peak without deferring to the Buddhas and Patriarchs: how was it before you departed from Rājagṛha?" The Master said, "Cutting off the tongues of everyone under heaven." The monk continued, "There is no need for the five assemblies to arrive east of the City of Awakening; how do Mañjuśrī and Sudhana distinguish it?" The Master said, "A single charge acknowledges it." The monk continued, "If so, then 'August Heaven has no favorites; it aids only virtue.'" The Master said, "No need for further deliberation." The monk continued, "Just as the Sun of Shun shines brightly anew and the Patriarchs' lamp increases its illumination, what is it like to know grace and repay grace?" The Master said, "A single phrase, clear and distinct, surpasses hundred koṭis; forever wishing ten thousand years of life to the sage and enlightened ruler." The monk continued, "With deepest reverence I pray for your life to rival the Southern Mountain; a single stick of pure incense fills the stone chamber." The Master said, "It is already before words." The monk continued, "I do not know: when the patriarchal decree is in effect, how is it propagated?" The Master said, "Marked." The monk continued, "Desiring to transmit Lu Kai's message from south of the river, I have plucked the very first branch of the spring breeze." The Master said, "Throughout the whole realm it has never been hidden." A monk asked, "What is it like when a bright mirror stands on its pedestal?" The Master said, "Who does not reflect in it?" The monk continued, "The myriad forms are distinctly clear, with no mutual obstruction whatsoever." The Master said, "Exhausting all your supernormal powers, where will you go?" The monk continued, "I also know the Venerable is within it." The Master said, "From beginning to end, gathered all at once." The monk continued, "Just as the teaching says: 'Thoroughly awaken to the Tathāgata's unexcelled knowledge and vision'—how far apart are the Chan master and the Buddha?" The Master said, "Not separated by the breadth of a single hair." The monk continued, "Standing atop the highest peak, walking along the deepest seabed." The Master said, "A staff strikes the stone man's head; clattering, it discusses real matters." The monk bowed, and the Master then said, "Bringing forth the upright vajra eye, expounding the transcendent lineage vehicle, repaying repayable grace, performing what is difficult to perform, brandishing Linji's Vajra King jewel sword, it is fully manifest at the shout; wielding Deshan's mountain-shaped staff, it is entrusted face to face. Right is wholly right; seeing is wholly seeing. Without falling into the gradations of commoner and sage, directly and suddenly manifest, having seen and met with it, clear-eyed ones bear witness. Moreover, encountering a flourishing era under a sage dynasty, I dare not veil or conceal it in a bag, but directly and clearly bring it forth to you." Then, taking up his staff, he showed it to the assembly and said, "Have you not seen: A monk took leave of Guizong, and Guizong asked, 'Where are you going?' The monk said, 'I am going to various quarters to practice five-flavor Chan.' Guizong said, 'Here I have only one-flavor Chan.' The monk said, 'What is the Venerable's one-flavor Chan?' Guizong immediately struck him. When Huangbo heard of this, he said, 'Out of the eighty-four masters of great kalyāṇamitras produced by Master Ma, when questioned, each of them makes a mess; only Guizong is still somewhat capable.'" The Master said, "Venerable Guizong bundled empty space into a staff and brought it entirely atop the crowns of the thousand sages; he melted vases, trays, hairpins, and bracelets into a single gold, and churned curd, butter, and ghee into a single flavor. If Huangbo had not clearly discerned its beginnings, it would have been near to laboring in vain without achievement. Even though it is like this, 'where there is a branch, take hold of the branch; where there is no branch, take hold of a precedent.' Today, clearly brought forth before all of you, do you understand? Striking three thousand times in the morning and eight hundred at night; forging Buddhas and Patriarchs relies solely on this." He cited further: "Venerable Huangbo addressed the assembly, saying: 'All of you people are not up to the task. Acting like this, how could there be today? Do you know that in the Great Tang Empire there are no Chan masters?' A monk said, 'What about those in various quarters who gather disciples and lead assemblies?' Huangbo said, 'I do not say there is no Chan, only that there are no masters.'" The Master said, "Old man Huangbo could distinguish and differentiate, could select and choose; capturing tigers and rhinoceroses, settling dragons and snakes—this he certainly had, but after all he only understood the matters of that time. He did not realize that that time was one time, and this time is another time! As for this mountain monk, it is not so: all of you are heroic and remarkable figures; with such bearing, you must believe there is an extraordinary affair. Do you know that in the Great Song Empire there are Chan masters? And tell me: right now, where is the Chan master? Knowing that today there is no time to avoid it, I cannot help but show my face." Then he said: "Having personally received the master's name bestowed by the golden mouth, / An utpala flower blooms in the midst of fire. / Thoroughly awakening to the Tathāgata's unexcelled vision, / Singing and drumming the belly, delighting in universal peace." > — English (machine translation) (machine translation) - [Previous: 6.27](https://indike.org/pramana/in.bauddha.taisho.1997.6.27) - [Next: 6.29](https://indike.org/pramana/in.bauddha.taisho.1997.6.29) - [Up: 6](https://indike.org/pramana/in.bauddha.taisho.1997.6) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1997~en-mt.6.28) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1997.6.28](https://indike.org/pramana/in.bauddha.taisho.1997.6.28) · Pramāṇa