[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) › 27.5 # 大慧普覺禪師語錄 27.5 大慧普覺禪師語錄 27.5 - **Language:** Classical Chinese ### [27.5](https://indike.org/pramana/in.bauddha.taisho.1998a.27.5) 令兄寶學公，初未嘗知管帶忘懷之事，信手摸著鼻孔，雖未盡識得諸方邪正，而基本堅實，邪毒不能侵，忘懷管帶在其中矣。若一向忘懷管帶，生死心不破，陰魔得其便，未免把虛空隔截作兩處，處靜時受無量樂，處鬧時受無量苦。要得苦樂均平，但莫起心管帶，將心忘懷，十二時中放教蕩蕩地，忽爾舊習瞥起，亦不著用心按捺，只就瞥起處，看箇話頭，狗子還有佛性也無？無。正恁麼時，如紅鑪上一點雪相似。眼辦手親者，一逴逴得，方知懶融道：「恰恰用心時，恰恰無心用，曲談名相勞，直說無繁重。無心恰恰用，常用恰恰無，今說無心處，不與有心殊。」不是誑人語。昔婆修盤頭，常一食不臥，六時禮佛，清淨無欲，為眾所歸。二十祖闍夜多，將欲度之，問其徒曰：「此遍行頭陀，能修梵行，可得佛道乎？」其徒曰：「我師精進如此，何故不可？」闍夜多曰：「汝師與道遠矣。設苦行歷於塵劫，皆虛妄之本也。」其徒不勝憤，皆作色厲聲，謂闍夜多曰：「尊者蘊何德行，而譏我師？」闍夜多曰：「我不求道，亦不顛倒，我不禮佛，亦不輕慢，我不長坐，亦不懈怠，我不一食，亦不雜食，我不知足，亦不貪欲，心無所希，名之曰道。」婆修聞已發無漏智，所謂「先以定動，後以智拔」也。杜撰長老輩，教左右靜坐等作佛，豈非虛妄之本乎？又言：「靜處無失，鬧處有失。」豈非壞世間相而求實相乎？若如此修行，如何契得懶融所謂「今說無心處，不與有心殊」？請公於此諦當思量看。婆修初亦將謂：「長坐不臥可以成佛。」纔被闍夜多點破，便於言下知歸，發無漏智，真是良馬見鞭影而行也。眾生狂亂是病，佛以寂靜波羅蜜藥治之，病去藥存，其病愈甚，拈一放一，何時是了？生死到來，靜鬧兩邊都用一點不得，莫道鬧處失者多，靜處失者少，不如少與多，得與失，靜與鬧，縛作一束，送放他方世界，却好就日用非多非少，非靜非鬧，非得非失處，略提撕看，是箇甚麼？無常迅速，百歲光陰，一彈指頃便過也。更有甚麼閑工夫，理會得理會失，理會靜理會鬧，理會多理會少，理會忘懷理會管帶？石頭和尚云：「謹白參玄人，光陰莫虛度。」這一句子，開眼也著，合眼也著，忘懷也著，管帶也著，狂亂也著，寂靜也著，此是徑山如此差排。想杜撰長老輩，別有差排處也。咄！且置是事。 > Your elder brother, the Academician, at first never knew of such matters as attending and forgetting thoughts; casually reaching out he touched his own nostrils, and though he has not fully discerned the heterodox and orthodox of all quarters, his foundation is firm and solid, so heterodox poisons cannot invade him, and forgetting thoughts and attending are already contained within it. If one exclusively forgets thoughts and attends, the mind of birth and death is not broken, and the skandha-demons find their advantage, inevitably partitioning empty space into two places, experiencing boundless bliss when in quietude and experiencing boundless suffering when in noise. If you wish to make suffering and bliss equal and uniform, simply do not give rise to the intention to attend, nor use the mind to forget thoughts; throughout the twelve periods of the day, leave things completely open and vast. If old habits suddenly surge up, you also need not use your mind to suppress them; just at the place where they surge up, observe this huatou: 'Does a dog have buddha-nature or not?' 'No.' Just at such a time, it is like a speck of snow upon a red-hot stove. One whose eye is keen and hand is dexterous catches it at a single snatch, only then knowing that when Lanrong said: 'Right when you use the mind, / Right then there is no mind to use; / Roundabout discourse on names and characteristics is tiresome, / Speaking directly brings no burden. / With no mind, you precisely use it; / In constant use, precisely there is none. / Now speaking of the place of no-mind, / It is not different from having a mind'—these were no deceiving words. Formerly, Vasubandhu constantly took one meal \[a day\] and did not lie down, worshipping the Buddha throughout the six periods of the day, pure and free from desire, a refuge for the multitude. The Twentieth Patriarch, Jayata, wishing to deliver him, asked his disciples: 'This dhūta of comprehensive practice can cultivate pure conduct; can he attain the Buddha Way?' His disciples said: 'Our master is as vigorous as this; why could he not?' Jayata said: 'Your master is far from the Way. Even if he practices austerities for dust-like eons, it is all the root of delusion.' His disciples were overcome with indignation, all changing countenance and speaking harshly, saying to Jayata: 'What virtuous conduct does the Venerable One possess that you disparage our master?' Jayata said: 'I do not seek the Way, nor am I inverted; I do not worship the Buddha, nor am I disrespectful; I do not sit for long, nor am I indolent; I do not eat one meal, nor do I eat diversely; I am not content, nor am I greedy; having no longing in mind is what I call the Way.' Hearing this, Vasubandhu gave rise to undefiled wisdom; this is what is called: 'First shake with concentration, later extract with wisdom.' When the fabricated elders teach you to sit quietly and wait to become a buddha, how is that not the root of delusion? And they say: 'In a quiet place there is no loss; in a noisy place there is loss.' Is this not destroying worldly characteristics to seek the true characteristic? If one cultivates like this, how can one tally with Lanrong's saying: 'Now speaking of the place of no-mind, / It is not different from having a mind'? Please reflect carefully and precisely on this. Vasubandhu at first also thought: 'Sitting long without lying down, one can become a buddha.' But as soon as Jayata pointed it out, he recognized where to return right upon these words and gave rise to undefiled wisdom; truly, he was a fine horse that runs at the sight of the whip's shadow. The frantic confusion of sentient beings is an illness, and the Buddha used the medicine of the pāramitā of tranquil silence to treat it; when the illness is gone yet the medicine remains, the illness becomes all the more severe. Picking up one and putting down another, when will there ever be an end? When birth and death arrive, neither quiet nor noise can be used in the slightest. Do not say that in noise there are many losses and in quiet there are few losses; it is better to bundle up few and many, gain and loss, quiet and noise into a single bundle and fling it away to another world. Instead, right in the midst of daily activity, at the place that is neither many nor few, neither quiet nor noise, neither gain nor loss, briefly raise it and look: what is this? Impermanence is swift, and a hundred years of time passes in the snap of a finger. What spare time do you have to attend to gain and attend to loss, attend to quiet and attend to noise, attend to many and attend to few, attend to forgetting thoughts and attend to attending? Master Shitou said: 'Respectfully I tell those who investigate the mystery: / Do not pass the time in vain.' To this single phrase, opening the eyes applies, closing the eyes applies, forgetting thoughts applies, attending applies, frantic confusion applies, and tranquil silence applies; this is how Jingshan arranges it. I imagine the fabricated elders have another way of arranging it. Bah! Let us put this matter aside. > — English (machine translation) (machine translation) - [Previous: 27.4](https://indike.org/pramana/in.bauddha.taisho.1998a.27.4) - [Next: 27.6](https://indike.org/pramana/in.bauddha.taisho.1998a.27.6) - [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.27.5) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1998a.27.5](https://indike.org/pramana/in.bauddha.taisho.1998a.27.5) · Pramāṇa