[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) › 8.31 # 圓悟佛果禪師語錄 8.31 圓悟佛果禪師語錄 8.31 - **Language:** Classical Chinese ### [8.31](https://indike.org/pramana/in.bauddha.taisho.1997.8.31) 示眾云：「祖師心印，直截當機，凜若劍鋒，明如皎日，當臺輝赫。樅爾現前，還有互相平展底麼？」僧問：「世尊久默斯要，及至末後為什麼獨召飲光密傳法眼？」師云：「正是龍頭蛇尾。」進云：「一點水墨，兩處成龍。」師云：「帶累山僧。」進云：「苦瓠連根苦，甜瓜徹蔕甜。」師云：「灼然。」進云：「也是烏龜喫生菜。」師云：「取性。」乃云：「欲知佛性義，當觀時節因緣，時節若至，其理自彰。苟或時節未至，理地未明，便乃業識茫茫無本可據。敢問諸公：即今是什麼時節？莫是黃昏時節麼？莫是小參時節麼？莫是坐立儼然時節麼？莫是說禪說道時節麼？莫是萬像交參時節麼？莫是心境一如時節麼？若與麼儱侗，且喜沒交涉。今夜諸公在此權立片時，山僧不惜眉毛，確實評論這一段時節去也。只如諸人在此聽山僧鼓兩片皮，用作時節正墮常情。須知山僧不曾說一字，諸人不曾聞一言，諸人與山僧，各各有一段大事，輝騰今古逈絕知見，淨裸裸赤灑灑，各不相知各不相到，透聲透色超佛越祖。若能退步就已，脫却情塵意想記持分別露布言詮，聞見覺知是非得失，直下豁然，瞥地便與古佛同一知見、同一語言、同一手作、同一體相；非唯與諸聖同，亦乃與歷代宗師天下老和尚同，下至四生六道醯鷄蠛蠓無不皆同，不被前塵所惑知解所撓，不畏生死不愛涅槃，放曠平常隨時任運，動靜施為無非解脫，能轉一切境界，能使一切語言，非唯諸人分上如此，至於古人無不皆由此箇時節得入。豈不見，趙州初參南泉悟平常心是道後，來有問西來意，便對曰：『庭前柏樹子』，以至『鎮州出大蘿葡頭』，『我在青州作一領布衫重七斤』。非唯趙州，德山得此時節入門便打，臨濟得此時節入門便喝，睦州得此時節便道『現成公案放爾三十棒』，俱胝一指頭上用此時節，鳥窠吹布毛處見此時節，以要言之，古來宗師無不皆用此箇時節。只如法眼曾舉《參同契》云：『竺士大仙心。』遂云：『無過此語也。』向下中間也只是應時應節說話，至最後『謹白參玄人，光陰莫虛度』，乃云：『住住，恩大難酬。設使粉骨碎身亦報此恩不得。』豈不是知此時節方恁麼說？如今若未有發明處去，只虛度光陰；若參得徹底分明去，二六時中管取無絲毫許落虛，非唯二六時中，下至百千億劫盡未來際悉不落虛。只如山僧說恁麼時節，還得諦當也未？」復云：「夢也未曾夢見在。且道：還有為人處也無？若善參詳，只這一句亦不虛設。有箇山頌舉似大眾：秋深天氣爽，萬象共沈沈，月瑩池塘靜，風清松檜陰；頭頭非外物，一一本來心，直下便薦取，切莫更沈吟。」 > He instructed the assembly, saying: "The ancestral master's mind seal directly accords with the dynamic; it is stern as a sword's edge, bright as the shining sun, dazzling and resplendent on the terrace. Conspicuously manifested before you, is there anyone who levels and expands it together?" > A monk asked: "The World-Honoured One was long silent regarding this essential matter; why at the very end did he summon only Drinker of Light (Mahākāśyapa) to secretly transmit the Dharma Eye?" > The master said: "A dragon's head and a snake's tail." > \[The monk\] asked further: "A single drop of water and ink forms a dragon in two places." > The master said: "You implicate this mountain monk." > \[The monk\] asked further: "A bitter gourd is bitter right to its root; a sweet melon is sweet right through to its stem." > The master said: "Clearly so." > \[The monk\] asked further: "It is also a turtle eating raw vegetables." > The master said: "Indulging your nature." > \[The master\] then said: "'If you wish to know the meaning of Buddha-nature, you should observe seasonal causes and conditions. When the time arrives, the principle reveals itself.' If perchance the time has not yet arrived and the ground of principle is not yet clarified, then karmic consciousness will be boundless and there will be no basis to rely upon. I dare to ask you gentlemen: Right now, what season is it? Could it be the season of dusk? Could it be the season of an informal gathering? Could it be the season of sitting and standing solemnly? Could it be the season of talking of Chan and speaking of the Way? Could it be the season of the myriad images intermingling? Could it be the season of the unity of mind and environment? If you are so vague, then thankfully there is no connection. Tonight, while you gentlemen temporarily stand here for a short while, this mountain monk will not spare his eyebrows to discuss and evaluate this section of time with certainty. > "Just as you people are here listening to this mountain monk flapping his two lips, to take that as the season is precisely to fall into ordinary sentiment. You must know that this mountain monk has never spoken a single word, and you people have never heard a single phrase. You people and this mountain monk each have a great matter, blazing through past and present, far cut off from knowledge and views, completely bare and stripped naked, neither knowing each other nor reaching each other, penetrating sound and penetrating form, surpassing Buddhas and transcending patriarchs. If you can take a step back and turn to yourself, shedding emotional dust, intentional thought, recollective differentiation, tangled explanations and verbal expressions, seeing and hearing, awareness and perception, right and wrong, gain and loss, then directly open and clear, with a flash of insight, you will share the same knowledge and view, the same language, the same action, and the same substance and form as the ancient Buddhas. Not only will you be the same as all sages, but you will also be the same as the lineage masters throughout the ages and old venerable monks under heaven, down to the four kinds of births, the six paths of existence, vinegar gnats, and tiny midges—there are none who are not all the same. Not deluded by external objects, not troubled by intellectual understanding, not fearing birth and death, not loving nirvāṇa, free and ordinary, according with the times and following nature, in motion, stillness, action, and function, there is nothing that is not liberation. You can turn all realms and employ all words. Not only is it so for your own share, but even the ancients without exception attained entry by means of this season. > "Do you not see that when Zhaozhou first studied under Nanquan, he realized that ordinary mind is the Way; later, when asked about the meaning of the coming from the West, he directly answered: 'The cypress tree in front of the courtyard,' down to 'Zhenzhou produces large radishes,' and 'When I was in Qingzhou, I made a hemp robe weighing seven pounds.' Not only Zhaozhou: when Deshan attained this season, he would hit as soon as one entered the door; when Linji attained this season, he would shout as soon as one entered the door; when Muzhou attained this season, he would say: 'A manifest gong'an—I let you off thirty blows with the staff'; Juzhi used this season upon a single finger; Bird's Nest saw this season where he blew on cloth fuzz. To speak of the essentials, the lineage masters of old without exception used this season. > "Take Fayan, who once quoted the Cantongqi: 'The mind of the Great Immortal of India,' and thereupon said: 'There is nothing that surpasses these words.' Below this, the middle was merely speech responding to the times and seasons, until at the very end: 'Respectfully I say to those who investigate the mystery: do not waste your time in vain,' upon which he said: 'Stop, stop! Such great kindness is difficult to repay. Even if one were to grind one's bones and shatter one's body, one could still not repay this kindness.' Is this not speaking in such a way only because he knew this season? Nowadays, if you have not had an illumination, you merely waste your time in vain. If you investigate thoroughly and clearly, throughout the twenty-four hours you will certainly not fall into emptiness in the slightest; not only throughout the twenty-four hours, but down through hundreds of thousands of kotis of kalpas to the very end of future time, you will never fall into emptiness at all. Just as this mountain monk speaks of such a season, is it accurate or not?" > He added: "You haven't even dreamed of it yet. Tell me: is there still a place that helps people or not? If you investigate well, even this single phrase is not set forth in vain. I have a mountain verse to cite to the assembly: > In late autumn the weather is crisp, > The myriad forms are together deep and still; > The moon is lustrous, the pond quiet, > The breeze pure, the pines and cypresses shady. > Each and every thing is not an external object; > One and all are the original mind. > Directly accept and recognize it; > By no means hesitate any further." > — English (machine translation) (machine translation) - [Previous: 8.30](https://indike.org/pramana/in.bauddha.taisho.1997.8.30) - [Next: 8.32](https://indike.org/pramana/in.bauddha.taisho.1997.8.32) - [Up: 8](https://indike.org/pramana/in.bauddha.taisho.1997.8) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1997~en-mt.8.31) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1997.8.31](https://indike.org/pramana/in.bauddha.taisho.1997.8.31) · Pramāṇa