[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) › [大慧普覺禪師語錄](https://indike.org/pramana/in.bauddha.taisho.1998a) › 1.18 # 大慧普覺禪師語錄 1.18 大慧普覺禪師語錄 1.18 - **Language:** Classical Chinese ### [1.18](https://indike.org/pramana/in.bauddha.taisho.1998a.1.18) 臨安縣謂就海會寺開堂，師拈疏示眾云：「文彩未彰消息已露，文彩既彰難為蓋覆，既不通蓋覆，却煩表白，朗宣一遍。」宣疏了，師顧視大眾云：「知縣學士已為諸人敷揚第一義諦了也，還有眼開心悟底麼？若有便請即今散去；其或未然，徑山却向曲彔床上說脫空去也。」遂陞座拈香，祝聖罷，又拈香云：「此一瓣香，諸佛不知，鬼神莫測，非天地之所生，亦非自然而得，前日城中已嘗拈出，今日人天普集，四眾咸臻，其間恐有未知氣息者，不免重新說破。」便燒，乃就座。僧問：「堯風永扇，菩薩現宰官之身，佛日高明，盧老唱少林之曲。祝聖開堂，願聞法要。」師云：「驚天動地。」進云：「憑師一滴曹谿水，四海為霖報我皇。」師云：「一雁初歸四海秋。」進云：「金輪統御三千界，玉曆延鴻百萬春。」師云：「阿誰不願？」問：「三聖道：『我逢人即出，出則不為人。』意旨如何？」師云：「殺人不用刀。」進云：「興化道：『我逢人即不出，出則便為人。』又作麼生？」師云：「活人何必劍。」進云：「正當出與未出時如何？」師云：「無鬚鎖子兩頭搖。」進云：「專為流通去也。」師云：「徑山今日失利。」乃云：「佛法至當，不在問答處，直饒問似普慧雲興，答如普賢瓶瀉，若不識其要妙，只成戲劇之談，於道有何所益？據實而論，盡是癡狂外邊走，所以大覺世尊為一大事因緣故出現於世，以種種微密善巧方便成就眾生，開示悟入佛之知見，起道樹詣鹿苑，先為憍陳如等轉四諦法輪，四十九年三百六十餘會，隨眾生根器所宜次第開演，令其各各聞法解悟出離生死，末後臨般涅槃，於人天百萬眾前，拈華普示，唯金色頭陀破顏微笑，遂云：『吾有正法眼藏涅槃妙心，分付於汝。』自是西天四七、東土二三，天下老和尚各各以心傳心相續不斷。若不識其要妙，一向溺於知見馳騁言詞，正法眼藏流布豈到今日？到這裏須是箇不求諸聖、不重己靈底出格道人，方能荷擔此箇大事。且那箇是出格道人？不見昔日江西馬大師，遣西堂智藏，馳書上徑山國一禪師，國一開鍼見一圓相，遂索筆對智藏於圓相中點一點，智藏罔措。這箇豈不是格外消息？若作格外商量，又却不是。諸人且作麼生辯明？時中如何受用？適來知縣學士疏中有言：『馬師圓相遠緘千里之清規，欽老機鋒點破一時之群惑。』群惑既破，則人人脚根下大事洞明。大事既明，則十二時中折旋俯仰彈指謦欬無非佛之妙用。既是佛之妙用，則不從人得。既不從人得，亦不在己躬。既不在己躬，則內不放出、外不放入。既外不放入則外息諸緣，內不放出則內心無喘。既內心無喘、外息諸緣則一切智通無障礙。既無障礙則一切智智清淨，無二無二分，無別無斷故。正當恁麼時，不是世間法，亦非出世間法，拽取占波國與新羅國鬪額，豈是分外？雖然如是，更有事在。敢問諸人，只如忠國師為甚麼却道：『欽師猶被馬師惑。』即今莫有定當得出底麼？若定當得出，許爾諸人盡是出格道人；其或未然，徑山據欵結案去也。」良久云：「在舍只言為客易，臨筌方覺取魚難。」 > At the opening of the hall at Haihui Temple by invitation of Lin'an County, the Master held up the statement, showed it to the assembly, and said: "Before the patterns are manifest, the news has already been revealed; once the patterns are manifest, it is hard to conceal. Since it cannot be concealed, I must trouble the prolocutor to recite it clearly." After the statement was recited, the Master looked around at the assembly and said: "The Magistrate Scholar has already expounded the paramārtha truth for all of you. Is there anyone whose eyes are opened and whose mind is awakened? If there is, please disperse right now; if not, Jingshan will sit upon the curved-wood chair and speak idle nonsense." Thereupon he ascended the high seat, offered incense, and completed prayers for the Emperor. He then offered incense again, saying: "This one flake of incense—the buddhas do not know it, ghosts and spirits cannot fathom it; it was not born of heaven and earth, nor obtained from nature. The day before yesterday in the city I already presented it; today gods and humans gather universally, and the fourfold assembly has arrived in full. Fearing that among them there may be those who do not yet know its flavor, I cannot help but disclose it anew." He then burned it and took his seat. A monk asked: "The breeze of Yao blows eternally, bodhisattvas manifest in the bodies of government officials; the Buddha sun shines brightly on high, and Old Lu sings the melody of Shaolin. For the opening of the hall to pray for the Emperor, we wish to hear the essentials of the Dharma." The Master said: "Shaking heaven and moving earth." \[The monk\] advanced and said: "Relying on the Master's single drop of Caoxi water, let it become rain over the four seas to repay our Emperor." The Master said: "A single wild goose first returns; autumn covers the four seas." \[The monk\] advanced and said: "The golden wheel governs the three thousand realms; the jade calendar extends good fortune for millions of springs." The Master said: "Who would not wish so?" \[The monk\] asked: "Sansheng said, 'Whenever I meet someone, I immediately go out; going out, it is not for their sake.' What is the meaning?" The Master said: "Killing people without using a knife." \[The monk\] advanced and said: "Xinghua said, 'Whenever I meet someone, I do not go out; going out, it is immediately for their sake.' How about that?" The Master said: "To bring people to life, why need a sword?" \[The monk\] advanced and said: "Right at the moment of going out and not going out, how is it?" The Master said: "A padlock without a keyhole rattles at both ends." \[The monk\] advanced and said: "I go especially to circulate it." The Master said: "Jingshan suffered a loss today." He then said: "The utmost truth of the Buddha Dharma is not in questions and answers. Even if questions arise like clouds from Samantabhadra and answers pour like a pitcher from Samantabhadra, if one does not know the essential wonder, it only becomes playful banter—what benefit does it have for the Way? Speaking according to reality, it is all running outside in foolish madness. Therefore, the Greatly Awakened World-Honoured One appeared in the world for the sake of the one great cause, using all kinds of subtle and skillful means to bring sentient beings to completion, opening, demonstrating, awakening, and entering the insight of the Buddha. Rising from the Bodhi tree and going to the Deer Park, he first turned the wheel of the Dharma of the Four Noble Truths for Ājñāta-Kauṇḍinya and the others; over forty-nine years at more than three hundred and sixty assemblies, he progressively expounded according to what suited the faculties of sentient beings, causing each of them to hear the Dharma, attain understanding, and escape birth and death. At the very end, on the verge of parinirvāṇa, before the gathering of hundreds of thousands of gods and humans, he held up a flower and showed it to all; only the golden-hued ascetic broke into a smile. Whereupon \[the Buddha\] said, 'I have the treasury of the true dharma eye, the wondrous mind of nirvāṇa, and I entrust it to you.' From this, the four-seven of the Western Heavens and the two-three of the Eastern Land, the old venerable ones throughout the world, each transmitted mind with mind in unbroken succession. If one does not know its essential wonder and single-mindedly drowns in views and runs after words, how could the treasury of the true dharma eye have been disseminated down to this day? Arriving here, one must be an extraordinary person of the Way who does not seek after the sages and does not esteem their own spirit, only then can one shoulder this great cause. And who is the extraordinary person of the Way? Do you not see that formerly Great Master Mazu of Jiangxi sent Xitang Zhizang to deliver a letter to Chan Master Guoyi of Jingshan? Guoyi broke the seal and saw a circle; thereupon he asked for a brush and, facing Zhizang, put a dot inside the circle. Zhizang was at a loss. Is this not news outside the pattern? If you treat it as consideration outside the pattern, again it is not. How will all of you discern it? How do you make use of it at all times? Just now, in the statement of the Magistrate Scholar, it was said: 'Master Ma's circle sealed from afar a thousand leagues of pure rules; Old Qin's sharp dynamic dotted through and broke a moment of collective delusions.' Since collective delusions are broken, the great matter under everyone's feet is clearly illuminated. Since the great matter is clearly illuminated, then throughout the twelve periods of the day, turning and bowing, bending and raising, snapping fingers and clearing the throat, are nothing other than the wondrous function of the Buddha. Since it is the wondrous function of the Buddha, it is not obtained from others. Since it is not obtained from others, neither does it reside in one's own body. Since it does not reside in one's own body, internally nothing is let out, and externally nothing is let in. Since externally nothing is let in, external conditions are put to rest; since internally nothing is let out, the inner mind does not pant. Since the inner mind does not pant and external conditions are put to rest, all wisdom penetrates without obstruction. Since there is no obstruction, all-knowledge is pure, non-dual and without duality, without distinction and without interruption. Right at such a time, it is neither worldly dharma nor world-transcending dharma; grabbing the kingdom of Campā to knock heads with the kingdom of Silla—how could that be extraordinary? Although it is like this, there is still something more. Dare I ask you all: why did National Teacher Zhong say, 'Master Qin was still deluded by Master Ma'? Right now, is there anyone who can settle this? If you can settle this, I grant that all of you are extraordinary people of the Way; if not, Jingshan will close the case based on the confession." After a long pause, he said: "Staying at home, one only says it is easy to be a guest; coming to the fishing trap, one first realizes catching fish is hard." > — English (machine translation) (machine translation) - [Previous: 1.17](https://indike.org/pramana/in.bauddha.taisho.1998a.1.17) - [Next: 1.19](https://indike.org/pramana/in.bauddha.taisho.1998a.1.19) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1998a.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1998a~en-mt.1.18) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1998a.1.18](https://indike.org/pramana/in.bauddha.taisho.1998a.1.18) · Pramāṇa