[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) › 28.7 # 大慧普覺禪師語錄 28.7 大慧普覺禪師語錄 28.7 - **Language:** Classical Chinese ### [28.7](https://indike.org/pramana/in.bauddha.taisho.1998a.28.7) 承日用不輟做工夫，工夫熟則撞發關棙子矣。所謂工夫者，思量世間塵勞底心，回在乾屎橛上，令情識不行，如土木偶人相似，覺得昏怛沒巴鼻可把捉時，便是好消息也。莫怕落空，亦莫思前算後幾時得悟？若存此心，便落邪道。佛云：「是法非思量分別之所能解。」著即禍生。知得思量分別不能解者是誰？只是箇呂居仁，更不得回頭轉腦也。前此答隆禮書，說盡禪病矣。諸佛諸祖，並無一法與人，只要當人自信自肯，自見自悟耳。若只取他人口頭說底，恐誤人。此事決定離言說相，離心緣相，離文字相，能知離諸相者，亦只是呂居仁。疑他死後斷滅不斷滅，亦只是呂居仁。求直截指示者，亦只是呂居仁。日用二六時中，或瞋或喜，或思量或分別，或昏沈或掉舉，皆只是呂居仁。只這呂居仁，能作種種奇特變化，能與諸佛諸祖同遊寂滅大解脫光明海中，成就世間出世間事，只是呂居仁信不及耳。若信得及，請依此註脚入是三昧，忽然從三昧起，失却孃生鼻孔，便是徹頭也。 > I understand that in your daily activities you do not cease applying effort. When your effort matures, it will strike and trigger the crucial mechanism. What is called 'effort' is turning the mind that calculates worldly defilements back onto the dried shit-stick, making cognitive consciousness inoperative, just like a wooden or clay puppet. When you feel dazed and darkened, with nothing to take hold of and nothing to grasp, precisely that is the good news. Do not fear falling into emptiness, and do not calculate backward and forward about when you will attain enlightenment. If you harbor this mind, you will immediately fall into heterodox ways. The Buddha said: 'This Dharma is not something that conceptual thinking and discrimination can understand.' To cling to it immediately gives birth to disaster. Who is it that knows that conceptual thinking and discrimination cannot understand? It is merely this Lü Juren—you must not turn your head and brain around any further! Previously, in my reply to Longli's letter, I thoroughly exposed the sicknesses of Chan. The buddhas and patriarchs have not a single dharma to give to people; they only require that the person themselves believe in themselves, approve of themselves, see for themselves, and awaken for themselves. If one only takes what others say from their mouths, I fear it will lead one astray. This matter definitely transcends the marks of speech, transcends the marks of mental conditioning, and transcends the marks of written words. The one who can know transcendence of all marks is also merely Lü Juren. The one who doubts whether after death there is annihilation or no annihilation is also merely Lü Juren. The one who seeks a direct and immediate instruction is also merely Lü Juren. Throughout the twelve periods of the day in daily activities, whether angry or delighted, thinking or discriminating, sluggish or restless, all are merely Lü Juren. Only this Lü Juren can perform all kinds of extraordinary transformations, can roam together with the buddhas and patriarchs in the radiant ocean of quiescent and great liberation, and accomplish worldly and supramundane matters—it is only that Lü Juren does not have sufficient faith in it. If your faith reaches it, please rely on this footnote to enter this samādhi. Suddenly rising from samādhi, losing the nostrils given by your mother, this precisely will be penetrating through to the very end. > — English (machine translation) (machine translation) - [Previous: 28.6](https://indike.org/pramana/in.bauddha.taisho.1998a.28.6) - [Next: 28.8](https://indike.org/pramana/in.bauddha.taisho.1998a.28.8) - [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.28.7) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1998a.28.7](https://indike.org/pramana/in.bauddha.taisho.1998a.28.7) · Pramāṇa