[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) › 28.11 # 大慧普覺禪師語錄 28.11 大慧普覺禪師語錄 28.11 - **Language:** Classical Chinese ### [28.11](https://indike.org/pramana/in.bauddha.taisho.1998a.28.11) 左右妙年自立，便在一切人頂𩕳上，不為富貴所籠羅，非百劫千生願力所持，焉能致是？又能切切於此一大事，念念不退轉，有決定信具決定志，此豈淺丈夫所能？老瞿曇云：「唯此一事實，餘二則非真」，請著鞭不可忽，世間事只這是。先聖豈不云乎：「朝聞道夕死可矣。」不知聞底是何道？到這裏豈容眨眼，不可更引吾道一以貫之去也。須自信自悟，說得底終是無憑據，自見得，自悟得，自信得及了，說不得，形容不出，却不妨；只怕說得似形容得似，却不見却不悟者，老瞿曇指為增上慢人，亦謂之謗般若人，亦謂之大妄語人，亦謂之斷佛慧命人，千佛出世不通懺悔。若透得狗子無佛性話，這般說話，却成妄語矣。而今不可便作妄語會。呂居仁比連收兩書，書中皆云：「夏中答隆禮書，常置座右以得為期。」又聞：「嘗錄呈左右，近世貴公子似渠者，如優曇鉢華時一現耳。」頃在山頭每與公說這般話，見公眼目定動領覽得九分九𣯛，只欠㘞地一下爾，若得㘞地一下了，儒即釋、釋即儒，僧即俗、俗即僧，凡即聖、聖即凡，我即爾、爾即我，天即地、地即天，波即水、水即波，酥酪醍醐攪成一味，缾盤釵釧鎔成一金，在我不在人。得到這箇田地，由我指揮，所謂我為法王於法自在，得失是非焉有罣礙？不是彊為，法如是故也。此箇境界，除無垢老子，他人如何信得及？縱信得及，如何得入手？左右已信得及，已覷得見，已能分別是邪是正，但未得入手耳。得入手時，一分老少不在智愚，如將梵位直授凡庸，更無階級次第，永嘉所謂「一超直入如來地」是也。但相聽，決不相誤。 > In your youth you established yourself on your own and stood atop the heads of all people, not entrapped by wealth and rank. Were it not sustained by the power of vows over hundreds of eons and thousands of lives, how could this be achieved? Furthermore, you are able to apply yourself earnestly to this one great matter, unregressing from thought to thought, possessing decisive faith and endowed with decisive resolve. How could an ordinary fellow achieve this? Old Gautama said: 'Only this one matter is real; the other two are not true.' Please apply the whip and do not neglect it; worldly matters are just this. Did not the ancient sage say: 'If in the morning one hears the Way, in the evening one may die without regret'? I wonder what Way it was that was heard? Arriving here, how can blinking an eye be permitted? You must not go on quoting 'My way is bound together by a single thread.' You must believe in yourself and awaken for yourself; what can be spoken of is ultimately without proof. If you have seen it for yourself, awakened to it for yourself, and had faith in it reach to the end, then if it cannot be spoken of and cannot be described, that does not hinder anything. What is to be feared is only those who can speak semblances and describe semblances, yet do not see and do not awaken; Old Gautama pointed them out as persons of overweening pride, also called them slanderers of prajñā, also called them great liars, and also called them destroyers of the Buddha's wisdom-life—even if a thousand buddhas appear in the world, they cannot be granted repentance. If you penetrate the huatou 'a dog has no buddha-nature', this kind of talk will turn out to be false speech. For now, you must not immediately understand it as false speech. Recently I received two letters in succession from Lü Juren, in both of which he said: 'The letter in reply to Longli from mid-summer I always keep by my seat, taking attainment as my deadline.' I also heard: 'He once copied and presented it to you; noble sons of recent times like him are like the uḍumbara flower appearing once in a long time.' When previously on the mountain, whenever I spoke this kind of talk with you, seeing your eyes steady and motionless, you grasped ninety-nine percent of it, lacking only a sudden cracking sound. If you obtain that sudden cracking sound, then Confucianism is Buddhism, Buddhism is Confucianism; monk is lay, lay is monk; ordinary is sage, sage is ordinary; I am you, you am I; heaven is earth, earth is heaven; waves are water, water is waves. Clotted cream, butter, and ghee are stirred into a single flavor; bottles, plates, hairpins, and bracelets are melted into a single gold. It depends on me, not on others. Reaching this realm, it is commanded by me: as it is said, 'I am the Dharma King, sovereign in the Dharma.' How could gains and losses, right and wrong, be an obstruction? This is not forced; the Dharma is just so. This realm—except for the old fellow Wugou, how could other people have faith that reaches it? Even if their faith reached it, how could they gain entry? You have already had faith reach it, already caught sight of it, and already been able to distinguish what is heterodox and what is orthodox; it is only that you have not yet gained entry. When you gain entry, without distinguishing old from young, without depending on wise or foolish, it is like directly conferring the station of Brahmā upon an ordinary person, with no gradations or stages whatsoever. It is just as Yongjia said: 'In one leap, directly entering the Tathāgata-ground.' Just listen to me; I will certainly not mislead you. > — English (machine translation) (machine translation) - [Previous: 28.10](https://indike.org/pramana/in.bauddha.taisho.1998a.28.10) - [Next: 28.12](https://indike.org/pramana/in.bauddha.taisho.1998a.28.12) - [Up: 28](https://indike.org/pramana/in.bauddha.taisho.1998a.28) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1998a~en-mt.28.11) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1998a.28.11](https://indike.org/pramana/in.bauddha.taisho.1998a.28.11) · Pramāṇa