[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) › 13.2 # 大慧普覺禪師語錄 13.2 大慧普覺禪師語錄 13.2 - **Language:** Classical Chinese ### [13.2](https://indike.org/pramana/in.bauddha.taisho.1998a.13.2) 師到雪峯，值建菩提會，請普說，問話畢乃云：「菩提宿將坐重圍，劫外時聞木馬嘶，寸刃不施魔膽碎，望風先已竪降旗。雪峯法窟真歇場中，人人懷報佛報祖之心，箇箇抱安國安家之略，智如鶖子、辯若滿慈，雲門今日到來，只得結舌有分。然官不容針、私通車馬，既到這裏不可徒然，略借主人威光，與大眾赴箇時節。」遂拈起拄杖云：「還委悉麼？天高群象正，海闊百川朝。」卓一下復云：「大凡參學之士，須遇本分人始得，若不遇本分人，只是箇掠虛漢。只如適來上座問芭蕉拄杖子話，本分答他，却理會不得。如今諸方多少錯商量，學家既眼不明，出來伸一問，禪床上瞎漢，將合頭語祇對，便道：『扶過斷橋水，伴歸明月村。』一句來一句去，道：『我答得玄答得妙。』學者不識好惡，𡎺向皮袋裏，將去到處合，合得著則倒來印可宗師，合不著便將這般不村不淨蘊在胸襟，輕薄好人作地獄業。爾看他真歇說禪，都不計較，據學人問處，信口便說，更無滯礙，自然如風吹水。只為他實見實說，如普賢菩薩從佛華莊嚴三昧起，普慧菩薩如雲興致二百問，普賢菩薩如缾瀉以二千酬，又何曾思量計較來？蓋得法自在，稱法性說。如今人不曾親證親悟，只管百般計較，明日要陞座，一夜睡不著，這箇冊子上記得兩句，那箇冊子上記得兩句，鬪鬪湊湊，說得一片，如華似錦，被明眼人冷地覷見，只成一場笑具。奉勸諸人，明眼宗師難逢難遇，既得遭逢，如靠一座須彌山相似，直須退步，放下許多人我無明，從前冊子上記持學得底，撥置一邊，不要彊作主宰，他時異日閻羅老子打鬼骨臀，便是打這般彊作主宰底。不是雲門謾爾諸人，這話有分付處，面前頓却一千五百人善知識，為爾作證，不向這裏說，更向何處說？所以此事決定不在言語上，若在言語上，一大藏教諸子百家遍天遍地，豈是無言，更要達磨西來直指作麼？畢竟甚麼處是直指處？爾擬心早曲了也。如僧問趙州：『如何是祖師西來意？』州云：『庭前柏樹子。』這箇忒殺直。又僧問洞山：『如何是佛？』山云：『麻三斤。』又僧問雲門：『如何是佛？』門云：『乾屎橛。』這箇忒殺直。爾擬將心湊泊，他轉曲也。法本無曲，只為學者將曲心學，縱學得玄中又玄、妙中又妙，終不能敵他生死，只成學語之流。本是箇無事人，却返被這些惡毒在心識中作障作礙不得自在。所以教中道：『法不可見聞覺知，若行見聞覺知，是則見聞覺知，非求法也。』喻似有人問：『城中路從甚麼處去？』指云：『從這裏去。』聞說便行，早曲了也，這箇如何將知見解會、計較得失玄妙是非底心去學得？爾要真箇參，但一切放下，如大死人相似，百不知百不會，驀地向不知不會處，得這一念子破，佛也不奈爾何。不見古人道：『懸崖撤手，自肯承當，絕後再穌，欺君不得。』諸人既來雪峯參禪，切不得容易。此是明眼宗師，可以依附，堪為法式。或者見真歇勸人發菩提心，生謗議云：『既稱禪師，自有宗門本分事，只管勞攘，却如箇座主相似。』我且問爾：『那箇是本分事？』苦哉！自既不能為善，返笑他人為善。這般底人我生滅嫉妬不除，自是其是，善知識既不勸人發菩提心，不可教人殺人放火去。這箇曲彔木床上，不是爾討名討利嫉妬生滅之處，以道眼觀之，如鑊湯罏炭劍樹刀山，一般擊動法鼓，諸天龍神齊集，道眼不明，諸天龍神見爾口吐黑煙，寧不怖畏？豈不見教中道：『未得謂得者，是增上慢，謗大般若人，不通懺悔。』譬如窮人妄號帝王，自取誅滅；況復法王，如何妄竊？因地不真，果招紆曲，須是真實始得。夫稱善知識者，引導一切眾生令見佛性，當須觀根設教、應病與藥，不可對三家村裏人說：『拄杖子朝到西天、暮歸東土，扇子𨁝跳上三十三天，築著帝釋鼻孔，東海鯉魚打一棒，雨似盆傾去也。』雖是本分說話，教他如何理會？這老漢，爾禪和子尚自覓他縫罅不得，況他俗人處身塵網現行無明，若無善巧方便接引令其純熟，如何便領會得？此會盡是一二十程拋家遠來，一人入社發心轉北，多人為善寧無利益？這箇是善知識本分合做底事，豈是彊為？雲門今夏在廣因，開箇燈心皂角鋪子，隨家豐儉，說些麁禪。室中問學者一句子，如不思量計較，天真自然道得一句，更與一拶，擬議不來，劈脊一棒，別無細膩。忽然打發一箇半箇，却教上來雪峯，就大鑪鞴，事同一家。早來真歇舉：『世尊入舍衛大城乞食，飯食訖，收衣鉢，洗足已，敷座而坐。須菩提出眾作禮曰：「希有世尊。」』真歇云：『釋迦老子幸自可憐生，被須菩提出來道箇希有，當下氷銷瓦解。』好大眾，釋迦老子未曾說一字，須菩提見箇甚麼便道希有？諸人要會麼？但向真歇氷銷瓦解處看，忽然看得破，一生參學事畢。只如真歇，尋常見學者多認目前鑑覺，求知見覓解會，無有歇時，不得已教人向劫外承當。據實而論，這一句已是多了。此是一期方便，如指月示人，當須看月，莫認指頭。如今人理會不得，將謂實有恁麼事，祖師所謂錯認，何曾解方便？既不識方便語，便向燃燈佛肚裏座，黑山下鬼窟裏不動，坐得骨臀生胝，口裏水漉漉地，肚裏依前黑漫漫地，驢年夢見麼？雲門今夜對人天眾前合諸聖說話，各自記取，言多去道轉遠。適來真歇有一段公案未了，雲門為他結絕却。昔有一老宿訪臨濟，纔相見提起坐具云：『禮拜即是，不禮拜即是？』臨濟喝，宿便禮拜，濟云：『這賊。』宿云：『賊賊。』便出。濟云：『莫道無事好。』首座侍立次，濟云：『還有過也無？』座云：『有。』濟云：『賓家有過？主家有過？』座云：『二俱有過。』濟云：『過在甚麼處？』座便出，濟云：『莫道無事好。』」師云：「臨濟暗中輸了一籌，却向明中贏得一著。雖然有輸有贏、有明有暗，爭奈傍觀者醜。且道：誰是傍觀者？」良久云：「若到諸方，不得錯舉。」 > The Master arrived at Xuefeng just as the Bodhi Assembly was being convened. Being requested to give a general sermon, after questions had concluded, he then said: "A veteran general of Bodhi sits amidst heavy encirclement; outside the kalpas, one constantly hears the neigh of the wooden horse. Without unsheathing an inch of blade, the marrow of Māra's heart is shattered; gazing upon the wind, already they have hoisted the white flag of surrender. Here in the Dharma cavern of Xuefeng, in the arena of Zhenxie, every person cherishes the intention to repay the Buddha and the Patriarchs, and each holds the strategy to pacify the state and secure the household. Their wisdom is like Śāriputra's, their eloquence like Pūrṇa's; for Yunmen to arrive here today, his only share can be to tie his tongue. Yet, though an official \[post\] does not admit a needle, private matters allow carts and horses. Having arrived here, it must not be in vain; borrowing a bit of the host's awe-inspiring radiance, I shall join the assembly for this occasion." He then picked up his staff and said: "Do you still understand thoroughly? The sky is high, and the celestial images are correct; the ocean is vast, and the hundred streams pay homage." Striking once, he said again: "Generally speaking, students of the Way must meet someone of the true capacity before they can succeed; if they do not meet someone of the true capacity, they are merely fellows snatching at emptiness. Just take the elder monk who earlier asked about Bajiao's staff: when answered from the true capacity, he was unable to grasp it. Nowadays, how many mistaken deliberations there are in various regions! When a student's eye is not clear and he steps forward to pose a question, the blind fellow on the meditation couch responds with rhyming clichés, saying: 'Guiding \[him\] across the waters of the broken bridge, accompanying \[him\] back to the village of the bright moon.' One phrase comes, another phrase goes, and he claims, 'I answered profoundly, I answered wondrously!' The student, unable to distinguish good from bad, stuffs it into his leather bag and carries it around to match with everything. If it happens to match, he turns around to give certification to the ancestral teachers; if it does not match, he harbors these unrefined and impure notions in his bosom, scorning good people and creating hellish karma. Look at how Zhenxie expounds Chan: he does not calculate at all. Depending on what the student asks, he speaks freely without hindrance, naturally like the wind blowing across water. It is simply because he speaks from actual seeing: just as Samantabhadra Bodhisattva arose from the Samādhi of the Ornamentation of the Buddha's Flowers, and Samantabhadra Bodhisattva poured out two thousand answers like water from a jar when Bodhisattva Puhui raised two hundred questions like rising clouds—when did he ever calculate or reflect? It is because he attained the Dharma with ease and spoke in accordance with the Dharma-nature. People nowadays have not personally witnessed or personally awakened; they do nothing but calculate in a hundred ways. When they are to ascend the seat tomorrow, they cannot sleep the whole night: remembering two lines from this notebook and two lines from that notebook, piecing and stitching them together to speak a patch of fine-sounding words like flowers and brocade. When seen through by a clear-eyed person from a quiet spot, it only becomes an object of ridicule. I earnestly urge you all: a clear-eyed ancestral teacher is hard to meet, hard to encounter. Having encountered one, it is just like leaning against Mount Sumeru. You must simply take a step back, let go of all this self-and-other and fundamental ignorance, cast aside everything memorized and learned from previous notebooks, and do not forcibly act as the master. In future days when old King Yama flogs the ghost-bones' buttocks, it will be precisely these ones who forcibly acted as master that he flogs. It is not that Yunmen is deceiving you all; these words have their proper transmission. Right before you are arrayed one thousand five hundred good friends as your witnesses; if I do not speak of it here, where else should I speak of it? Therefore, this matter definitely does not lie in words and phrases. If it lay in words and phrases, the entire great canon of teachings and the hundred schools of philosophers fill heaven and earth—how could they be without words? What need would there be for Bodhidharma to come from the West and point directly? In the final analysis, what place is the place of direct pointing? The moment you intend to think, it is already crooked. As when a monk asked Zhaozhou, 'What is the meaning of the Patriarch's coming from the West?' Zhaozhou said, 'The cypress tree in the courtyard.' This is exceedingly direct. Again, a monk asked Dongshan, 'What is the Buddha?' Dongshan said, 'Three pounds of hemp.' Again, a monk asked Yunmen, 'What is the Buddha?' Yunmen said, 'A dry shit-stick.' This is exceedingly direct. If you intend to use your mind to match it, it turns all the more crooked. The Dharma is originally without crookedness; it is only because students learn with a crooked mind that, even if they learn what is profound beyond the profound and wondrous beyond the wondrous, in the end they cannot withstand birth and death, becoming merely the sort who mimic phrases. Originally an unconcerned person, one is instead hindered and obstructed by these vicious poisons in the mind-consciousness, unable to attain ease. Therefore the teaching says: 'The Dharma cannot be seen, heard, sensed, or known; if one practices seeing, hearing, sensing, and knowing, that is just seeing, hearing, sensing, and knowing, not seeking the Dharma.' It is like someone asking, 'Which way goes to the city?' and one points and says, 'Go from here.' If hearing this one immediately walks on, it is already crooked! How can this be learned with a mind of understanding through intellectual views, calculating gain and loss, the profound and the wondrous, right and wrong? If you truly want to practice, simply let go of everything, just like a person who has died the great death, knowing nothing and understanding nothing. Suddenly, toward that place of not knowing and not understanding, if you shatter this single thought, even the Buddha can do nothing to you. Do you not see what the ancients said: 'Letting go on the edge of the cliff, personally consenting to take it upon oneself; reviving after complete extinction, no one can deceive you.' Since you all have come to Xuefeng to practice Chan, you must never take it lightly. This is a clear-eyed ancestral teacher whom you can rely upon and who is worthy to be a standard for the Dharma. Some, seeing Zhenxie encourage people to bring forth the bodhi-mind, give rise to slander and discussion, saying: 'Since he is called a Chan master, he naturally has the intrinsic matter of the ancestral school; why does he constantly bustle about, resembling an ordinary lecturer?' Let me ask you: 'What is the intrinsic matter?' How lamentable! Being unable to practice good oneself, one turns around and mocks others for practicing good. With this kind of self-and-other, arising-and-ceasing, and jealousy uneliminated, while regarding oneself as right—if a good friend does not encourage people to bring forth the bodhi-mind, should he teach people to kill and set fires? This curved wooden chair is not a place for you to seek fame and profit or engage in the arising and ceasing of jealousy. Viewed with the eye of the Way, it is like a boiling cauldron, furnace coals, a forest of swords, and a mountain of blades. When the Dharma drum is struck, all the devas, dragons, and spirits assemble together; if the eye of the Way is not clear, when the devas, dragons, and spirits see black smoke spewing from your mouth, how could they not be terrified? Do you not see what the teaching says: 'Claiming to have attained what one has not attained is overweening pride; one who slanders the Great Prajñā cannot be granted repentance.' For example, a poor person falsely calling himself an emperor brings upon himself execution and destruction; how much more so for the Dharma King—how could one falsely usurp it? If the causal ground is not true, the fruition will invite crookedness; one must be genuine to succeed. One who is called a good friend guides all sentient beings to make them see their buddha-nature; one must observe the faculties and set forth the teaching, granting medicine in accordance with the illness. One cannot say to people of a three-house hamlet: 'The staff arrives in the Western Heavens in the morning and returns to the Eastern Land at dusk; the fan leaps up to the Heaven of the Thirty-Three and bumps the nostrils of Śakra; a single blow strikes the carp of the Eastern Sea, and the rain pours down like an overturned basin.' Although this is talk of the intrinsic matter, how can you expect them to understand it? Even you Chan monks cannot find a crack in this old fellow; how much less can those laypeople living in the net of dust with manifesting ignorance? If there are no skillful means to guide and bring them to maturity, how could they immediately understand? Those in this assembly have all cast aside their homes and traveled from ten or twenty stages away; if one person enters the association and turns his mind toward the north, when many people do good, how could there be no benefit? This is what a good friend ought to do as his intrinsic duty; how could it be forced action? This summer, I, Yunmen, opened a lampwick and Chinese honeylocust shop at Guangyin, speaking a bit of coarse Chan according to the household's wealth or poverty. In my quarters, when I asked a student a single phrase, if without thinking or calculating he could speak a phrase naturally and artlessly, I would give him another press; if he hesitated, a blow across the back, with no other subtlety. If by chance one or two were sent off, I had them come up to Xuefeng to approach the great forge, the matter being of one and the same family. Earlier, Zhenxie brought up: 'The World-Honoured One entered the great city of Śrāvastī to beg for food. Having eaten his meal, he put away his robes and bowl, washed his feet, and sat down on the prepared seat. Subhūti stepped forward from the assembly, bowed, and said, "How rare, World-Honoured One!"' Zhenxie said, 'Old Śākya was originally pitifully fine, but when Subhūti came forth and said "How rare," at that moment it melted like ice and shattered like tiles.' Good assembly! Old Śākya had not yet spoken a single word; what did Subhūti see that he immediately said 'How rare'? Do you all want to understand? Just look toward the place where Zhenxie speaks of melting like ice and shattering like tiles; if you suddenly see through it, the lifelong matter of practicing and studying will be completed. As for Zhenxie, seeing that students usually identify with the awareness right before their eyes, seeking views and searching for understanding without rest, he could not but teach people to take it upon themselves outside the kalpas. Speaking according to reality, this single phrase is already too much. This is a temporary expedient: like pointing at the moon to show someone, you must look at the moon and not identify with the finger. Nowadays people do not understand and think there really is such a thing. As the Patriarch said, they mistake it; when have they ever understood expedients? Since they do not recognize words of expedient means, they sit inside the belly of Dīpaṃkara Buddha, motionless inside the ghost cave under the black mountain, sitting until calluses grow on their buttocks, water drools from their mouths, and inside their bellies it remains as pitch-black as before—could they dream of it even in the year of the donkey? Tonight, before the assembly of humans and devas, I, Yunmen, accord with the words of all the sages; let each of you remember this well. Many words lead further away from the Way. Just earlier Zhenxie had an unfinished gong'an; Yunmen will conclude it for him. Anciently, an elderly venerable visited Linji. Just upon meeting, he lifted his sitting cloth and said, 'Is bowing correct, or is not bowing correct?' Linji shouted. The elder monk then bowed. Linji said, 'This thief!' The elder monk said, 'Thief, thief!' and left. Linji said, 'Do not say that nothing is the matter.' While the head monk was attending at his side, Linji said, 'Was there any fault or not?' The head monk said, 'There was.' Linji said, 'Did the guest have the fault, or did the host have the fault?' The head monk said, 'Both had the fault.' Linji said, 'Where was the fault?' The head monk then left. Linji said, 'Do not say that nothing is the matter.'" The Master said: "Linji lost a tally in the dark, but won a move in the light. Although there is losing and winning, light and dark, what can be done about the bystander seeing it as unsightly? Tell me, who is the bystander?" After a long pause, he said: "If you go to other places, do not quote this mistakenly." > — English (machine translation) (machine translation) - [Previous: 13.1](https://indike.org/pramana/in.bauddha.taisho.1998a.13.1) - [Next: 13.3.1](https://indike.org/pramana/in.bauddha.taisho.1998a.13.3.1) - [Up: 13](https://indike.org/pramana/in.bauddha.taisho.1998a.13) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1998a~en-mt.13.2) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1998a.13.2](https://indike.org/pramana/in.bauddha.taisho.1998a.13.2) · Pramāṇa