[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) › 8.11 # 大慧普覺禪師語錄 8.11 大慧普覺禪師語錄 8.11 - **Language:** Classical Chinese ### [8.11](https://indike.org/pramana/in.bauddha.taisho.1998a.8.11) 入菴示眾，舉：「波斯匿王問世尊：『勝義諦中還有世俗諦否？若言其有，智不應一；若言其無，智不應二。一二之義，其義云何？』世尊答曰：『汝於過去龍光佛所，曾問此義。我今無說，汝亦無聞，無說無聞，是名一義二義？』」師云：「大小釋迦老子，被箇俗漢等閑拽轉鼻孔，直得分疎不下。今日或有人問雲門：『勝義諦中還有世俗諦否？若言其有，智不應一；若言其無，智不應二。一二之義，其義云何？』且作麼生支遣？」良久云：「插一枝草建梵剎，破妄想塵出經卷，饒益廣大諸有情，成就無邊希有事。」驀拈拄杖卓一下云：「梵剎已建，妄想塵已破，大經卷已出，頓漸偏圓、權實半滿一一分明，種種法門、種種方便、種種智慧、種種因果、種種殊勝、種種行願、種種莊嚴，只在檀越給事一毛端上，以妙明心印一印印定。還信得及麼？若信得及，即今成佛不假修治，非但檀越給事如是，乃至過現未來微塵諸佛諸代祖師、古往今來一切知識天下老和尚舌頭，亦以此印印定，無異無同，一一妙明、一一具足，修如是行、成如是事、滿如是願、獲如是福，無古無今、無終無始、無成無壞、無悟無迷，如是了達、如是證入、如是究竟，亦只在檀越給事一毛端上。不異善財入彌勒樓閣，塵沙法門一時頓證，無量功德遍處莊嚴，如帝網交光互相融通，互相攝入、互為主伴，一一周匝、一一無偏，普令無數善心、不善心眾生，覩諸殊勝皆發無上正等菩提之心，生希有想。非但檀越給事如是，雲門今日亦如是；非但雲門與給事如是，現前僧俗大眾，一一平等、一一無差、一一如是。正當恁麼時，且道：是勝義諦耶？是世俗諦耶？是有耶？是無耶？是一義耶？是二義耶？是說耶？是無說耶？是智耶？是無智耶？是聞耶？是無聞耶？試斷看，若斷得出，檀越給事，建大寶坊、作大佛事，功不唐捐；若斷不出，雲門為蛇畫足去也。」擲下拄杖拍禪床云：「透過鐵圍山，北斗面南看。」 > Entering the hermitage, he instructed the assembly by citing: "King Prasenajit asked the World-Honoured One: 'Within the ultimate truth, is there still conventional truth? If you say it exists, knowledge should not be one; if you say it does not exist, knowledge should not be two. As for the meaning of one and two, what is its meaning?' The World-Honoured One replied: 'In the past, under the Buddha Dragon Light, you once asked about this meaning. I now have nothing to say, and you also have nothing to hear. With nothing said and nothing heard, is this called one meaning or two meanings?'" > > The Master said: "Great or small, Old Man Śākya was casually grabbed by the nostrils by a layman and turned around, quite unable to explain it away. Today, if someone asks Yunmen: 'Within the ultimate truth, is there still conventional truth? If you say it exists, knowledge should not be one; if you say it does not exist, knowledge should not be two. As for the meaning of one and two, what is its meaning?' How would you deal with it?" > > After a long pause, he said: "Planting a single stalk of grass, one builds a pure monastery; breaking open a dust mote of delusion, the sutra scrolls emerge—greatly benefiting all sentient beings and accomplishing boundless, extraordinary matters." He suddenly took up his staff, struck it once, and said: "The pure monastery is already built, the dust mote of delusion is already broken, and the great sutra scrolls have already emerged. Sudden and gradual, biased and round, provisional and real, half and full are each distinct and clear. The diverse dharma-doors, diverse expedient means, diverse wisdoms, diverse causes and effects, diverse excellences, diverse practices and vows, and diverse adornments are all right on a single tip of hair of the donor, the Court Attendant, sealed and established with a single seal of the wondrous, luminous mind-seal. > > Do you still have full faith in this? If you can have full faith, then right now you attain buddhahood without relying on cultivation and regulation. Not only is it like this for the donor, the Court Attendant, but from the dust-mote buddhas of the past, present, and future and the ancestral teachers of every generation, down to all spiritual mentors and the tongues of the old venerable monks throughout the realm from ancient times to the present—all are likewise sealed and established by this seal. Neither different nor identical, each wondrously luminous, each fully endowed: cultivating such practices, accomplishing such matters, fulfilling such vows, obtaining such blessings; without ancient or modern, without end or beginning, without creation or destruction, without enlightenment or delusion; such complete understanding, such realization, such ultimate attainment—these too are solely upon a single tip of hair of the donor, the Court Attendant. > > This is no different from Sudhana entering Maitreya's pavilion: the sand-grain-like dharma-doors are simultaneously and suddenly realized, and immeasurable merits are universally adorned, like the interlocking radiance of Indra's net blending together, mutually absorbing, mutually playing host and guest, each circumscribing and each unbiased, universally causing countless beings—both of good mind and ungood mind—to witness all excellences, bring forth the mind of unsurpassed, complete enlightenment, and conceive an extraordinary thought. > > Not only is the donor, the Court Attendant, like this, but Yunmen today is also like this. Not only are Yunmen and the Court Attendant like this, but the present great assembly of monks and laypeople—each equal, each without distinction—are all like this. Right at such a time, tell me: is it the ultimate truth, or is it the conventional truth? Does it exist, or does it not exist? Is it one meaning, or is it two meanings? Is it spoken, or is it unspoken? Is it knowledge, or is it absence of knowledge? Is it heard, or is it unheard? Try to judge it! If you can judge it, then the donor, the Court Attendant, by building the great treasure monastery and performing great Buddhist works, will not have labored in vain; if you cannot judge it, Yunmen will be drawing legs on a snake." Throwing down his staff, he patted the meditation bed and said: "Passing right through the Iron Enclosing Mountains, look south at the Northern Dipper." > — English (machine translation) (machine translation) - [Previous: 8.10](https://indike.org/pramana/in.bauddha.taisho.1998a.8.10) - [Next: 8.12](https://indike.org/pramana/in.bauddha.taisho.1998a.8.12) - [Up: 8](https://indike.org/pramana/in.bauddha.taisho.1998a.8) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1998a~en-mt.8.11) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1998a.8.11](https://indike.org/pramana/in.bauddha.taisho.1998a.8.11) · Pramāṇa