[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) › 28.9 # 大慧普覺禪師語錄 28.9 大慧普覺禪師語錄 28.9 - **Language:** Classical Chinese ### [28.9](https://indike.org/pramana/in.bauddha.taisho.1998a.28.9) 令弟子育經由出所賜教，讀之喜慰，可知無常迅速，百歲光陰如電閃，便是收因結果底時節到來也。乾屎橛如何覺得，沒巴鼻無滋味肚裏悶時，便是好底消息也。第一不得向舉起處承當，又不得颺在無事甲裏，不可舉時便有，不舉時便無也。但將思量世間塵勞底心回在乾屎橛上，思量來思量去，無處柰何，伎倆忽然盡，便自悟也。不得將心等悟，若將心等悟，永劫不能得悟也。前此答隆禮書，說盡措大家病痛矣。承只置在座右，若依此做工夫，雖未悟徹，亦能分別邪正，不為邪魔所障，亦種得般若種子深，縱今生不了，來生出頭現成受用，亦不費力，亦不被惡業奪將去，臨命終時亦能轉業，況一念相應耶？逐日千萬不要思量別事，但只思量乾屎橛，莫問幾時悟，至禱至禱。悟時亦無時節，亦不驚群動眾，即時怗怗地，自然不疑佛不疑祖，不疑生不疑死，得到不疑之地，便是佛地也。佛地上本無疑，無悟無迷，無生無死，無有無無，無涅槃無般若，無佛無眾生，亦無恁麼說者，此語亦不受，亦無不受者，亦無知不受者，亦無恁麼說不受者。居仁如是信得及，佛亦只如是，祖亦只如是，悟亦只如是，迷亦只如是，疑亦只如是，生亦只如是，死亦只如是，日用塵勞中亦只如是，死後斷滅不斷滅亦只如是，在朝廷作從官亦只如是，宮觀在靜處亦只如是，住徑山一千七百眾圍遶亦只如是，編管在衡州亦只如是。居仁還信得及麼？信得及亦只如是，信不及亦只如是，畢竟如何？如是如是，如是亦只如是。 > Your disciple \[Seng\]yu came passing through and presented the teachings you bestowed; reading them brought me great joy and comfort. One can know that impermanence is swift: a hundred years of time is like a flash of lightning, which means the time for harvesting the fruits of your causes has arrived. How does one feel the dried shit-stick? When you have nothing to take hold of, no flavor, and are suffocated inside your chest, that precisely is the good news. Above all, you must not assume responsibility at the place where it is brought up, nor may you throw it into the armor of nothing-to-do; it must not be that when brought up it exists, and when not brought up it does not exist. Simply turn the mind that calculates worldly defilements back onto the dried shit-stick; calculating back and calculating forth until there is nothing you can do, your tricks suddenly exhausted, you will naturally awaken on your own. You must not use the mind to wait for enlightenment; if you use the mind to wait for enlightenment, throughout eternal eons you will never be able to attain enlightenment. Previously, in my reply to Longli's letter, I thoroughly exposed the ailments of scholar-officials. I understand that you keep it by your seat; if you apply effort according to this, even if you have not thoroughly awakened, you will still be able to distinguish between the heterodox and the orthodox and will not be obstructed by demonic obstacles. You will also have planted the seeds of prajñā deeply: even if you do not finish it in this life, when you emerge in a future life you will enjoy it ready-made without expending effort, nor will you be seized by evil karma, and when approaching the end of life you will also be able to transform karma—how much more so if there is a single moment of accord! Every day, by all means do not think of other matters; only think of the dried shit-stick, and do not ask when you will awaken—this is my earnest prayer. When you awaken, there is also no particular time, nor will you startle the crowd or move the multitude; right in that instant, completely settled and tranquil, naturally you will not doubt the buddhas, will not doubt the patriarchs, will not doubt birth, will not doubt death. Reaching the ground of no doubt, this is precisely the Buddha-ground. On the Buddha-ground there is originally no doubt, no awakening and no delusion, no birth and no death, no existence and no non-existence, no nirvāṇa and no prajñā, no buddhas and no sentient beings, and also no one who speaks thus; this speech is also not accepted, nor is there anyone who does not accept it, nor is there anyone who knows non-acceptance, nor is there anyone who speaks thus of non-acceptance. If Juren has faith that reaches this, the buddhas are also just like this, the patriarchs are also just like this, awakening is also just like this, delusion is also just like this, doubt is also just like this, birth is also just like this, death is also just like this, daily defilements are also just like this, annihilation or non-annihilation after death is also just like this, serving as an attendant official in the imperial court is also just like this, being at a Daoist temple in a quiet place is also just like this, residing at Jingshan surrounded by a assembly of seventeen hundred is also just like this, being placed under surveillance in Hengzhou is also just like this. Can Juren still have faith that reaches this? If faith reaches it, it is also just like this; if faith does not reach it, it is also just like this. Ultimately, how is it? Like this, like this; 'like this' is also just like this. > — English (machine translation) (machine translation) - [Previous: 28.8](https://indike.org/pramana/in.bauddha.taisho.1998a.28.8) - [Next: 28.10](https://indike.org/pramana/in.bauddha.taisho.1998a.28.10) - [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.28.9) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1998a.28.9](https://indike.org/pramana/in.bauddha.taisho.1998a.28.9) · Pramāṇa