[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) › 30.13 # 大慧普覺禪師語錄 30.13 大慧普覺禪師語錄 30.13 - **Language:** Classical Chinese ### [30.13](https://indike.org/pramana/in.bauddha.taisho.1998a.30.13) 丞相既存心此段大事因緣，缺減界中虛妄不實，或逆或順，一一皆是發機時節，但常令方寸虛豁豁地，日用合做底事隨分撥遣，觸境逢緣，時時以話頭提撕，莫求速效，研窮至理，以悟為則。然第一不得存心等悟，若存心等悟，則被所等之心障却道眼，轉急轉遲矣。但只提撕話頭，驀然向提撕處，生死心絕，則是歸家穩坐之處。得到恁麼處了，自然透得古人種種方便，種種異解自不生矣。教中所謂：「絕心生死，伐心稠林，浣心垢濁，解心執著，於執著處，使心動轉。」當動轉時，亦無動轉底道理，自然頭頭上明，物物上顯，日用應緣處，或淨或穢，或喜或怒，或順或逆，如珠走盤，不撥而自轉矣。得到這箇時節，拈出呈似人不得，如人飲水冷煖自知。南陽忠國師有言：「說法有所得，是為野干鳴。」此事如青天白日，一見便見，真實自見得底，邪師走作不得。前日亦甞面言：「此事無傳授。」纔說有奇特玄妙，六耳不同謀之說，即是相欺，便好拽住劈面便唾。書生做到宰相，是世間法中最尊最貴者，若不向此事上了却，即是虛來南閻浮提打一遭，收因結果時，帶得一身惡業去，教中說：「作癡福是第三生冤。」何謂第三生冤？第一生、作癡福不見性。第二生、受癡福無慚愧，不做好事，一向作業。第三生、受癡福盡不做好事，脫却殼漏子時，入地獄如箭射。人身難得，佛法難逢，此身不向今生度，更向何生度此身？學此道須有決定志，若無決定志，則如聽聲卜者，見人說東便隨人向東走，說西便隨人向西走。若有決定志，則把得住作得主宰，懶融所謂：「設有一法過於涅槃，吾說亦如夢幻。」況世間虛幻不實之法，更有甚麼心情與之打交涉也。願公堅此志，以得入手為決定義，則縱使大地有情盡作魔王，欲來惱亂，無有得其便處。般若上無虛棄底工夫，若存心在上面，縱今生未了，亦種得種子深，臨命終時亦不被業識所牽墮諸惡趣，換却殼漏子轉頭來，亦昧我底不得。察之。 > Since you, Grand Councillor, have set your mind on this great matter, in this defective realm all things—false, unreal, adverse, or favorable—are each and every one an occasion to activate the trigger. Simply keep your mind constantly open and clear; in daily life, deal with and dispatch whatever matters must be done according to your lot; when touching situations and encountering conditions, constantly bring up the huatou to awareness, not seeking quick results; investigate the ultimate principle, taking awakening as the criterion. However, first of all, you must not harbor the intention of waiting for awakening. If you harbor the intention of waiting for awakening, you will be blocked in the eye of the Path by that waiting mind: the more urgent you are, the more delayed it is. Just bring up the huatou to awareness; suddenly, right at the point where it is brought to awareness, the mind of birth and death is severed, and that is the place to sit stably after returning home. Having reached such a place, you will naturally penetrate the ancients' various expedient means, and various deviant understandings will spontaneously not arise. In the teachings it is said: "Sever the mind's birth and death; cut down the mind's dense forest; wash away the mind's defilements; untie the mind's attachments; and where attachment lies, make the mind shift and turn." When it shifts and turns, there is also no principle of shifting and turning; naturally everything is clear on every point, manifest in every object; in daily life when responding to conditions, whether pure or defiled, joy or anger, favorable or adverse, it is like a pearl rolling in a bowl, turning by itself without being pushed. When reaching this occasion, you cannot pick it out and show it to others; like a person drinking water, you know for yourself whether it is cold or warm. National Master Zhong of Nanyang said: "To speak the Dharma having an attainment is the howling of a jackal." This matter is like the blue sky and the bright sun: once seen, it is immediately seen. For one who truly sees it for himself, a false teacher cannot lead him astray. The other day I also said to you face-to-face: "This matter has no secret transmission." The moment someone speaks of extraordinary mysteries, or talk of 'six ears cannot conspire together,' that is deception; you should simply grab him and spit right in his face. For a scholar to reach the rank of Grand Councillor is the most exalted and noble position in worldly dharmas. If you do not settle this matter here, you have come to South Jambudvīpa in vain; when reaping the harvest of causes and effects, you will take along a whole body of bad karma. In the teachings it is said: "Making foolish merit is the enmity of the third lifetime." What is called the enmity of the third lifetime? In the first lifetime, one creates foolish merit without seeing one's nature. In the second lifetime, one enjoys the foolish merit without shame, doing no good deeds and persistently creating karma. In the third lifetime, the foolish merit having been exhausted by not doing good deeds, when one sheds the physical shell, one enters hell like an arrow shot from a bow. A human body is difficult to obtain; the Buddhadharma is difficult to encounter. If you do not deliver this body in this lifetime, in what lifetime will you deliver this body? To study this Path, one must have a resolute determination. If one lacks a resolute determination, one is like a diviner listening to sounds: seeing people speak of the east, one follows them east; speaking of the west, one follows them west. If you have a resolute determination, you can hold fast and be the master. As Niutou Farong said: "Even if there were a dharma surpassing nirvāṇa, I would say it is also like a dream and an illusion." How much less for the false, unreal dharmas of the world—what inclination would one still have to become entangled with them? May you firm up this resolve, taking the attainment of entry as the definitive meaning; then even if all sentient beings in the great earth were to become demon kings wishing to harass and disturb you, they would find no opportunity. In prajñā, there is no wasted effort; if you keep your mind on it, even if you do not complete it in this lifetime, you will have planted the seeds deeply, so that at the end of life you will not be dragged by karmic consciousness into the bad destinies; when you switch shells and turn your head around, you will also not be ignorant of your own \[true nature\]. Examine this. > — English (machine translation) (machine translation) - [Previous: 30.12](https://indike.org/pramana/in.bauddha.taisho.1998a.30.12) - [Next: 30.14](https://indike.org/pramana/in.bauddha.taisho.1998a.30.14) - [Up: 30](https://indike.org/pramana/in.bauddha.taisho.1998a.30) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1998a~en-mt.30.13) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1998a.30.13](https://indike.org/pramana/in.bauddha.taisho.1998a.30.13) · Pramāṇa