[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) › 27.17 # 大慧普覺禪師語錄 27.17 大慧普覺禪師語錄 27.17 - **Language:** Classical Chinese ### [27.17](https://indike.org/pramana/in.bauddha.taisho.1998a.27.17) 伏承杜門息交，世事一切闊略，唯朝夕以某向所舉話頭提撕。甚善甚善。既辦此心，當以悟為則，若自生退屈，謂根性陋劣，更求入頭處，正是含元殿裏問長安在甚處爾。正提撕時是阿誰？能知根性陋劣底又是阿誰？求入頭處底又是阿誰？妙喜不避口業，分明為居士說破，只是箇汪彥章，更無兩箇。只有一箇汪彥章，更那裏得箇提撕底，知根性陋劣底，求入頭處底來？當知皆是汪彥章影子，並不干他汪彥章事，若是真箇汪彥章，根性必不陋劣，必不求入頭處，但只信得自家主人公及，並不消得許多勞攘，昔有僧問仰山：「禪宗頓悟畢竟入門的意如何？」山曰：「此意極難，若是祖宗門下上根上智，一聞千悟，得大總持，此根人難得。其有根微智劣，所以古德道：『若不安禪靜慮，到這裏總須茫然。』」僧曰：「除此格外，還別有方便令學人得入也無？」山曰：「別有別無，令汝心不安。我今問汝，汝是甚處人？」曰：「幽州人。」山曰：「汝還思彼處否？」曰：「常思。」山曰：「彼處樓臺林苑人馬駢闐，汝返思思底，還有許多般也無？」曰：「某甲到這裏一切不見有。」山曰：「汝解猶在境，信位即是，人位即不是。」妙喜已是老婆心切，須著更下箇注脚，人位即是汪彥章，信位即是知根性陋劣。求入頭處底，若於正提撕話頭時，返思能提撕底，還是汪彥章否？到這裏間不容髮，若佇思停機，則被影子惑矣。請快著精彩，不可忽不可忽。記得前書中嘗寫去得息心，且息心已，過去底事，或善或惡，或逆或順，都莫理會，現在事得省便省，一刀兩段不要遲疑，未來事自然不相續矣。不識曾如此覷捕否？這箇便是第一省力做工夫處也。至禱至禱。 > I respectfully understand that you have closed your gates and cut off social interactions, setting aside all worldly affairs, and day and night you only bring up and examine the huatou that I presented previously. Excellent, most excellent! Having resolved this mind, you should take awakening as the standard. If you give rise to discouragement of your own accord, saying that your faculties are base and poor and seeking further for an entry point, this is precisely asking where Chang'an is while standing inside Hanyuan Hall. At the very moment of bringing it up and examining it, who is it? Who is it that can know that the faculties are base and poor? Who is it that seeks an entry point? Miaoxi does not shun verbal karma, but clearly exposes it for you, Layman: it is just this one Wang Yanzhang, there are not two. There is only one Wang Yanzhang; where else could you get one who brings it up and examines, one who knows the faculties are base and poor, and one who seeks an entry point? You should know that all of these are the shadows of Wang Yanzhang; they have nothing to do with Wang Yanzhang himself. If it were the genuine Wang Yanzhang, his faculties would certainly not be base and poor, and he would certainly not seek an entry point; if you merely have faith reaching your own master, you do not need all this bustling turmoil. Formerly, a monk asked Yangshan: 'What is the ultimate meaning of the entry point into sudden awakening in the Chan school?' Yangshan said: 'This meaning is extremely difficult. If it is one of superior faculties and superior wisdom under the ancestral gate who hears one thing and awakens to a thousand, attaining the great dhāraṇī, people of such faculties are hard to find. As for those whose faculties are feeble and wisdom is inferior, therefore an ancient worthy said: "If they do not sit in meditation and quiet their thoughts, coming to this point they will all be bewildered."' The monk asked: 'Apart from this exceptional way, is there another expedient to allow students to enter?' Yangshan said: 'Saying there is another or there is not another will make your mind uneasy. Now I ask you: where are you from?' The monk said: 'I am from Youzhou.' Yangshan said: 'Do you still think of that place?' The monk said: 'I often think of it.' Yangshan said: 'In that place there are towers, pavilions, forests, gardens, and crowded people and horses. When you turn your thought back to that which thinks, are there still so many kinds of things?' The monk said: 'When I arrive here, I do not see anything existing at all.' Yangshan said: 'Your understanding is still in the realm of objects. The stage of faith is correct, but the stage of the person is not.' Miaoxi's grandmotherly compassion is already earnest, yet I must add an explanatory footnote: the stage of the person is precisely Wang Yanzhang; the stage of faith is precisely knowing that the faculties are base and poor and seeking an entry point. When you are bringing up and examining the huatou, if you turn your thought back to that which is able to bring it up and examine, is it still Wang Yanzhang? Arriving here, not a hair's breadth is admitted; if you hesitate and pause the mechanism, you will be deluded by shadows. Please quickly summon your spirit; you must not overlook this, you must not overlook this! Remember that in my previous letter I wrote: 'Having attained the setting of the mind at rest, just let it rest. Concerning past matters—whether good or bad, adverse or favorable—pay attention to none of them. In present matters, simplify whenever you can simplify; cut them in two with a single blade without hesitating. Future matters will naturally not continue.' I wonder whether you have observed and investigated like this? This is the foremost place to apply effort that saves effort. This is my most earnest prayer. > — English (machine translation) (machine translation) - [Previous: 27.16](https://indike.org/pramana/in.bauddha.taisho.1998a.27.16) - [Next: 27.18](https://indike.org/pramana/in.bauddha.taisho.1998a.27.18) - [Up: 27](https://indike.org/pramana/in.bauddha.taisho.1998a.27) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1998a~en-mt.27.17) — English, machine translation ## Linked texts (1) - [景德傳燈錄](https://indike.org/pramana/in.bauddha.taisho.2076.11.3) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1998a.27.17](https://indike.org/pramana/in.bauddha.taisho.1998a.27.17) · Pramāṇa