[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) › 23.7 # 大慧普覺禪師語錄 23.7 大慧普覺禪師語錄 23.7 - **Language:** Classical Chinese ### [23.7](https://indike.org/pramana/in.bauddha.taisho.1998a.23.7) 佛說一切法，為度一切心，我無一切心，何用一切法。法本無法，心亦無心，心法兩空，是真實相。而今學道之士，多怕落空，作如是解者，錯認方便，執病為藥，深可憐愍。故龐居士有言：「汝勿嫌落空，落空亦不惡。」又云：「但願空諸所有，切勿實諸所無。」若覷得這一句子，破無邊惡業，無明當下瓦解氷銷，如來所說一大藏教，亦注解這一句子不出。當人若具決定信知，得有如是大解脫法，只在知得處，撥轉上頭關棙子，則龐公一句與佛說一大藏教，無異無別、無前無後，無古無今、無少師剩，亦不見有一切法，亦不見有一切心，十方世界空蕩蕩地。亦莫作空蕩蕩地見，若作是見，則便有說空者，便有聞說空者，便有一切法可聽，便有一切心可證，既可聽可證，則內有能證之心，外有所證之法，此病不除，教中謂之以我說法，亦謂之謗佛法僧。又教中云：「若取法相，即著我人眾生壽者，若取非法相，即著我人眾生壽者。」前所云內有能證之心，外有所證之法，便是這箇道理也。佛弟子陳惇，知身是妄，知法是幻，於幻妄中能看箇趙州狗子無佛性話，忽然洗面摸著鼻孔，有書來呈見解，試手說禪，如虎生三日氣已食牛。其間通消息處，雖似吉撩棒打地，有著處則入地數寸，不著處則全無巴鼻。然大體基本已正，而大法未明，亦初心入道之常病耳。苟能知是般事，撥向一邊，却把諸佛諸祖要妙門一時塞斷，向威音那畔討箇生涯處，方於法得自在矣。釋迦老子云：「若但讚佛乘，眾生沒在苦。」信知如是事，以我所證擴而充之，然後不被法縛、不求法脫，恁麼也得、不恁麼也得、恁麼不恁麼總得，凡有言句凡所受用，如壯士展臂不借他力，箭既離弦無返回勢，非是彊為，法如是故。得如此了，始可言無善無惡，無佛無眾生等事。而今大法未明，若便說恁麼話，恐墮在永嘉所謂「豁達空，撥因果，莽莽蕩蕩招殃禍」中，不可不知也。但得本莫愁末，久久淹浸得熟，不愁不成一片。勉之！勉之！ > The Buddha spoke all dharmas to deliver all minds; I have no minds at all, so of what use are all dharmas? Dharmas are fundamentally without dharma; the mind is also without mind. When both mind and dharmas are empty, this is the true aspect. Nowadays, those who study the Way mostly fear falling into emptiness; those who form such an understanding mistake the expedient and grasp the sickness as the medicine, which is deeply pitiable. Thus Layman Pang said: "Do not dislike falling into emptiness; falling into emptiness is not bad either." He also said: "Only wish to empty all that exists, and never substantiate what does not exist." If you can see through this single phrase, boundless evil karma is destroyed, and ignorance immediately collapses like tiles and melts like ice; even the entire canon taught by the Tathāgata does not go beyond commenting on this single phrase. If you have decisive faith and knowledge, knowing that there is such a dharma of great liberation, then right at the point of knowing, turn the mechanism upside down; then Layman Pang's single phrase and the entire canon taught by the Buddha are without difference or distinction, without before or after, without past or present, with nothing lacking or surplus, nor does one see all dharmas, nor does one see all minds—the worlds of the ten directions are vast and empty. Yet do not form a view of being vast and empty; if you form such a view, there will be one who speaks of emptiness, one who hears the speech on emptiness, all dharmas to be listened to, and all minds to be verified. Since there are things to be listened to and verified, internally there is a mind capable of verifying, and externally there is a dharma that is verified. If this sickness is not eliminated, in the teachings it is called expounding the Dharma based on a self, and it is also called slandering the Buddha, the Dharma, and the Saṅgha. Furthermore, it is said in the teachings: "If one grasps the characteristics of dharmas, one is attached to a self, a person, a sentient being, and a life-span; if one grasps the characteristics of non-dharmas, one is attached to a self, a person, a sentient being, and a life-span." What was said earlier—that internally there is a mind capable of verifying and externally there is a dharma that is verified—is precisely this principle. Disciple of the Buddha Chen Dun, knowing that the body is false and that dharmas are illusory, within the illusory and false is able to investigate Zhaozhou's topic "a dog has no buddha-nature." Suddenly, while washing his face, he touched his nostrils. He sent a letter presenting his understanding, trying his hand at speaking Chan, like a tiger cub three days old whose aura is already capable of eating an ox. In the places where he communicates news, although it is like a crooked stick striking the ground—where it hits, it enters the earth several inches, and where it misses, there is no handle at all—nevertheless, the general foundation is already correct. That the great Dharma is not yet clearly understood is simply a common ailment of beginners entering the Way. If you can know such things and brush them to one side, completely block up the essential and subtle gates of the buddhas and ancestors, and seek a livelihood on that side of King of Awesome Sound, only then will you attain mastery regarding the Dharma. Old Śākyamuni said: "If I were only to praise the Buddha vehicle, sentient beings would sink into suffering." Truly know such a matter, expand and fulfill it through what you have verified, and thereafter you will not be bound by dharma, nor will you seek release from dharma: being thus is fine, not being thus is fine, being thus or not being thus are entirely fine. In all spoken words and all that is experienced, like a strong man extending his arm without borrowing the strength of others, or an arrow having left the bowstring with no momentum to return, it is not forced, because the Dharma is just so. Having attained this, only then can one speak of matters such as neither good nor evil, neither buddha nor sentient beings. Nowadays, before the great Dharma is clearly understood, if one immediately speaks like this, I fear one will fall into what Yongjia called "reckless emptiness that discards cause and effect, wildly bringing on disaster and calamity"—this must be understood! Just grasp the root and do not worry about the branches; after long soaking and maturation, do not worry that it will not become one whole piece. Strive on! Strive on! > — English (machine translation) (machine translation) - [Previous: 23.6](https://indike.org/pramana/in.bauddha.taisho.1998a.23.6) - [Next: 23.8](https://indike.org/pramana/in.bauddha.taisho.1998a.23.8) - [Up: 23](https://indike.org/pramana/in.bauddha.taisho.1998a.23) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1998a~en-mt.23.7) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1998a.23.7](https://indike.org/pramana/in.bauddha.taisho.1998a.23.7) · Pramāṇa