[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) › 30.19 # 大慧普覺禪師語錄 30.19 大慧普覺禪師語錄 30.19 - **Language:** Classical Chinese ### [30.19](https://indike.org/pramana/in.bauddha.taisho.1998a.30.19) 專使來，收書并信香等，知開法出世唱道於石門，不忘所從來，為嶽長老拈香，續楊岐宗派。既已承當箇事，須卓卓地做教徹頭徹尾，以平昔實證實悟底一著子，端居丈室，如擔百二十斤擔子，從獨木橋上過，脚蹉手跌，則和自家性命不可保，況復與人抽釘拔楔救濟他人耶。古德云：「此事如八十翁翁入場屋，豈是兒戲。」又古德云：「我若一向舉揚宗教，法堂前草深一丈，須倩人看院始得。」巖頭每云：「向未屙已前一覷，便眼卓朔地。」晏國師不跨石門句，睦州現成公案放爾三十棒，汾陽無業莫妄想，魯祖凡見僧入門便轉身面壁而坐，為人時當不昧這般體裁，方不失從上宗旨耳。昔溈山謂仰山曰：「建法幢立宗旨，於一方五種緣備，始得成就。五種緣，謂外護緣、檀越緣、衲子緣、土地緣、道緣。」聞霜臺趙公，是汝請主，致政司業鄭公，送汝入院，二公天下士，以此觀之，汝於五種緣稍備。每有衲子自閩中來者，無不稱歎法席之盛，檀越歸向，士大夫外護，住持無魔障，衲子雲集。可以趁色力未衰時，頻與衲子激揚箇事，垂手之際須著精彩，不得莽鹵。蓋近年以來，有一種裨販之輩，到處學得一堆一擔相似禪，往往宗師造次放過，遂至承虛接響，遞相印授，誤賺後人，致使正宗淡薄，單傳直指之風幾掃地矣，不可不子細。五祖師翁住白雲時，甞答靈源和尚書云：「今夏諸莊，顆粒不收，不以為憂。其可憂者，一堂數百衲子，一夏無一人透得箇狗子無佛性話，恐佛法將滅耳。」汝看，主法底宗師用心，又何曾以產錢多少、山門大小為重輕，米鹽細務為急切來。汝既出頭，承當箇善知識名字，當一味以本分事接待方來，所有庫司財穀，分付知因識果知事，分司列局令掌之，時時提舉大綱。安僧不必多，日用齋粥，常教後手有餘，自然不費力。衲子到室中，下刃要緊，不得拕泥帶水。如雪峯空禪師，頃在雲居雲門相聚，老漢知渠不自欺，是箇佛法中人，故一味以本分鉗鎚似之，後來自在別處打發。大法既明，向所受過底鉗鎚，一時得受用，方知妙喜不以佛法當人情。去年送得一冊語錄來，造次顛沛不失臨濟宗旨，今送在眾寮中，與衲子輩看。老漢因掇筆書其後，特為發揚，使本分衲子為將來說法之式。若使老漢初為渠拕泥帶水說老婆禪，眼開後定罵我無疑。所以古人云：「我不重先師道德，只重先師不為我說破。若為我說破，豈有今日。」便是這箇道理也。趙州云：「若教老僧隨伊根機接人，自有三乘十二分教接他了也。老僧這裏只以本分事接人，若接不得，自是學者根性遲鈍，不干老僧事。」思之思之！ > A special messenger arrived, and I received your letter together with incense and other tokens. I learned that you have opened your dharma hall, appeared in the world to proclaim the path at Shimen, not forgotten whence you came, offered incense for Elder Yue, and continued the Yangqi lineage. Having undertaken this affair, you must proceed vigorously from beginning to end. With that single move of true realization and true awakening that you have had all along, sit upright in the abbot's quarters, like carrying a burden of one hundred and twenty catties across a single-log bridge: if your foot slips or your hand falls, your very life cannot be preserved, so how could you pull out nails and extract wedges to save others? An ancient virtuous one said: 'This matter is like an eighty-year-old grandfather entering the examination hall—how could it be child's play?' Another ancient virtuous one said: 'If I were exclusively to expound the ancestral teachings, the grass before the dharma hall would grow ten feet deep, and I would have to hire someone to watch over the monastery.' Yantou always said: 'Cast a glance before defecation, and your eyes will be wide open.' Master of the Nation Yan's phrase 'not stepping over the stone gate'; Muzhou's 'This is an established gong'an, so I let you off with thirty blows'; Fenyang's 'Wuye, do not indulge in false thoughts!'; and whenever Luzu saw a monk enter the gate, he would turn his body, face the wall, and sit. In guiding people, you should not be blind to this style, and only then will you not lose the essential message handed down from the past. Long ago, Guishan said to Yangshan: 'To erect the dharma banner and establish the lineage, you can only succeed when the five kinds of conditions are complete in a region. The five kinds of conditions are the condition of external protectors, the condition of dānapatis, the condition of patch-robed monks, the condition of local deities, and the condition of the Way.' I hear that Lord Zhao of the Censorate is your invitation patron, and Lord Zheng, retired Director of Studies, escorted you into the monastery. Both lords are gentlemen of the realm. Viewed from this, the five conditions are somewhat prepared for you. Whenever patch-robed monks come from Min, there is none who does not praise the magnificence of your dharma assembly: patrons turn to you, scholar-officials provide external protection, the abbotship is free from demonic obstacles, and patch-robed monks gather like clouds. While your physical strength has not yet declined, you should frequently stimulate and encourage patch-robed monks regarding this matter. When extending your hands, you must be sharp and brilliant; you must not be crude or careless. In recent years, there has been a sort of merchant-like bunch who go everywhere picking up a heap and a load of counterfeit Chan; patriarchs and teachers often let them pass heedlessly, with the result that they receive emptiness and chase echoes, certifying one another in turn and misleading later generations, causing the orthodox lineage to grow faint and the wind of separate transmission directly pointing to be nearly swept from the earth. You cannot fail to be meticulous. When Grandmaster Wuzu resided at Baiyun, he once replied in a letter to Master Lingyuan: 'This summer, not a single grain was harvested from our manors, yet I do not consider it a worry. What is truly worrisome is that among several hundred patch-robed monks in the hall, not a single one has penetrated the huatou that "a dog has no buddha-nature" throughout the summer, so I fear the buddhadharma is about to perish.' Look at that! Did the intention of the masters who presided over the dharma ever treat the amount of property and money or the size of the monastery as heavy or light, or treat the trivial tasks of rice and salt as urgent? Now that you have stepped forward and accepted the name of a good spiritual friend, you should purely receive those who come from all directions with the fundamental matter. As for all the property and grain of the storehouse, hand them over to administrators who know cause and understand effect, dividing the offices and assigning duties so they may manage them, while you constantly keep hold of the general outline. It is not necessary to settle a great number of monks; for the daily gruel and meals, always arrange so there is a surplus left over, and naturally it will cost no effort. When a patch-robed monk enters the room, striking with the blade must be incisive; you must not drag through mud and water. Take, for example, Chan Master Kong of Xuefeng: when we were together at Yunju and Yunmen a while ago, this old fellow knew he did not deceive himself and was a person within the buddhadharma, so I dealt with him purely with the tongs and hammer of the fundamental matter. Later, he was naturally able to break through elsewhere. Once the great dharma was illuminated, all the tongs and hammer he had previously undergone became of immediate use to him, and only then did he know that Miaoxi does not treat the buddhadharma as personal sentiment. Last year he sent a volume of his recorded sayings, which in moments of haste or turmoil never lost the Linji lineage. I have now placed it in the communal quarters for the patch-robed monks to read. I picked up my brush and wrote an afterword to it, specifically to promote it so that genuine patch-robed monks might take it as a model for preaching the dharma in the future. If I had dragged through mud and water at the start and spoken grandmotherly Chan to him, once his eyes opened, he would certainly have cursed me without doubt. Therefore, an ancient said: 'I do not value my late master's virtue and conduct; I only value that my late master did not explain it thoroughly for me. Had he explained it thoroughly for me, how could there be today?' This is precisely that principle. Zhaozhou said: 'If you have this old monk receive people according to their capacities, the Three Vehicles and the twelve divisions of teachings are already there to receive them. Here, this old monk receives people only with the fundamental matter; if they cannot be received, it is naturally because the student's capacity is dull, and it is none of this old monk's business.' Reflect on this, reflect on this! > — English (machine translation) (machine translation) - [Previous: 30.18](https://indike.org/pramana/in.bauddha.taisho.1998a.30.18) - [Next: 30.20](https://indike.org/pramana/in.bauddha.taisho.1998a.30.20) - [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.30.19) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1998a.30.19](https://indike.org/pramana/in.bauddha.taisho.1998a.30.19) · Pramāṇa