[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) › 9.10 # 圓悟佛果禪師語錄 9.10 圓悟佛果禪師語錄 9.10 - **Language:** Classical Chinese ### [9.10](https://indike.org/pramana/in.bauddha.taisho.1997.9.10) 示眾云：「具足凡夫法，凡夫不知，具足聖人法，聖人不會。聖人若會即是凡夫，凡夫若知即是聖人。此事一語兩當，還委悉麼？要識聖人凡夫、凡夫聖人，長者長法身，短者短法身，大小青黃一切法悉皆如如，渾是箇大解脫門，更無別異。但得情亡意遣，一念真正，隨處遇緣皆為妙用。所以古人道：『處處真，處處真，塵塵盡是本來人，真實說時聲不見，正體堂堂沒却身。』至於天堂、地獄、草芥、人畜、六類四生、纖洪近遠，無不皆真。但為未徹根源底，居常生心動念，皆在塵勞業識中流轉，未曾回光返照，所以枉受輪迴，不得受用。若能發慷慨心，啟特達志，頓歇諸緣，直下了得徹底分明，心地了了，可謂行亦禪坐亦禪，語默動靜皆為正體。是故雲門道：『和尚子，莫妄思，山是山、水是水，僧是僧、俗是俗。』又道：『見拄杖子但喚作拄杖子，見屋但喚作屋。』謂之覿體全真。有般人，取一邊捨一邊，見處遍枯不能著實，便乃得失居懷，被物所轉，無自由分。看他從上古人，得大受用，利物垂慈全身擔荷，或出或沒，或隱或顯，或順或逆，開建化門，示徑截路，無不教人究本明宗離諸執著。豈不見，稜道者參雪峯靈雲玄沙，來往十五年，坐破七箇蒲團，念茲在茲，後因捲簾忽然大悟，有頌云：『也大差，也大差，捲起簾來見天下，有人問我意何如，拈取拂子劈口打。』及乎住長慶，示眾云：『撞著道伴交肩過一生，參學事畢。』似此稱提，若不知有，爭解恁麼道？可謂從自己胸襟流出，蓋天蓋地。又有問：『如何是合聖之言？』對云：『大小長慶，被闍黎一問，直得口似匾檐。若善參詳，可以丹霄獨步自在縱橫。』大眾！還知落處麼？若也未知，為諸人拈出，白雲盡處是青山，行人更在青山外。」 > He instructed the assembly, saying: "Being fully endowed with the phenomena of ordinary beings, ordinary beings do not know it; being fully endowed with the phenomena of sages, sages do not understand it. If a sage understands it, he is an ordinary being; if an ordinary being knows it, he is a sage. In this matter, a single word fits both sides. Do you understand fully? If you want to know the sage who is an ordinary being and the ordinary being who is a sage: what is long is the long dharmakāya; what is short is the short dharmakāya. Large and small, blue and yellow, all phenomena are completely as such; entirely they are a single great gate of liberation, with nothing different. Only let feelings vanish and thoughts be dismissed, with a single thought upright and true, and wherever you encounter conditions, all is wondrous function. Therefore the ancients said: 'Everywhere true, everywhere true; every dust mote is entirely the original person. When speaking truly, sound is not seen; the upright substance stands towering, concealing the body.' As for heaven, hell, grass, mustard seeds, humans, animals, the six categories and four kinds of birth, fine and vast, near and far—there is nothing that is not true. But because those who have not penetrated to the root source constantly give rise to mind and stir thoughts in daily life, all revolving in defiling toil and karmic consciousness, never having reversed the light to illumine inward, they therefore fruitlessly suffer samsāra and do not obtain practical use. If you can bring forth a resolute mind, arouse an outstanding determination, abruptly rest all conditions, and directly resolve it with complete clarity, your mind ground will be fully clear, and you can be said to be in Chan whether walking or sitting, with speech, silence, movement, and stillness all being the upright substance. Therefore Yunmen said: 'Venerable sirs, do not think falsely: mountains are mountains, waters are waters, monks are monks, and laypeople are laypeople.' He also said: 'Seeing a staff, just call it a staff; seeing a house, just call it a house.' This is called the substance manifest in its entirety as the truth. There are those who take one side and abandon the other; their view is completely withered and cannot touch reality, so that gain and loss dwell in their breasts, they are turned by things, and they have no share of freedom. Look at the ancients of the past: having attained great practical use, they benefited beings and extended compassion, shouldering it with their whole bodies; now appearing, now disappearing, now concealed, now revealed, now favorable, now adverse, they established the teaching gates and pointed out the direct, shortcut road, in all ways teaching people to investigate the root, understand the lineage, and leave behind all attachments. Have you not seen: the practitioner Leng visited Xuefeng, Lingyun, and Xuansha, coming and going for fifteen years and sitting through seven cushions, with his mind constantly on this. Later, upon rolling up a screen, he suddenly had a great awakening, and wrote a verse: 'A great mistake, a great mistake! / Rolling up the screen, I see the whole world. / If someone asks me what my intention is, / I will take my whisk and strike him across the mouth.' When he later resided at Changqing, he instructed the assembly, saying: 'Bumping into a companion on the Way and brushing shoulders in passing—the work of lifelong study is finished.' With an upholding like this, if he did not know it was there, how could he speak like that? It can be said to have flowed from his own breast, covering heaven and covering earth. Furthermore, someone asked: 'What are words that accord with the sages?' He replied: 'Great and small Changqing, questioned by you, Ācārya, had his mouth made straight as a carrying pole.' If you investigate and reflect well, you can walk alone in the red dawn, freely traversing back and forth. Great assembly! Do you know where this settles? If you do not yet know, I will bring it out for you: where the white clouds end are the green mountains; the traveler is still beyond the green mountains." > — English (machine translation) (machine translation) - [Previous: 9.9](https://indike.org/pramana/in.bauddha.taisho.1997.9.9) - [Next: 9.11](https://indike.org/pramana/in.bauddha.taisho.1997.9.11) - [Up: 9](https://indike.org/pramana/in.bauddha.taisho.1997.9) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1997~en-mt.9.10) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1997.9.10](https://indike.org/pramana/in.bauddha.taisho.1997.9.10) · Pramāṇa