[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) › 9.4 # 大慧普覺禪師語錄 9.4 大慧普覺禪師語錄 9.4 - **Language:** Classical Chinese ### [9.4](https://indike.org/pramana/in.bauddha.taisho.1998a.9.4) 韓德全朝議請秉拂，僧問：「達磨西來，將何傳授？」師云：「不可總作野狐精見解。」進云：「如何是麁入細？」師云：「香水海裏一毛孔。」進云：「如何是細入麁？」師云：「一毛孔裏香水海。」進云：「和尚為甚麼却顛倒？」師云：「從來有些子。」問：「三脚驢子弄蹄行時如何？」師云：「蹋斷趙州略彴子。」乃云：「作麼作麼，擊開無盡藏；如是如是，抹過太虛空；恁麼不恁麼，直下便透，猶是扶籬摸壁，立地死人。更擬進步向前，如何若何，正是外道邪魔，滅胡種族。即今莫有吾家種草麼？有則出來為眾出氣；如無，更看塗灰抹土一上。妙性圓明，離諸名相，本來無有世界眾生，因妄有生，因生有滅，生滅名妄，滅妄名真。」喝一喝云：「釋家老子當時若下得這一喝，免得漏逗。何故？既是圓明離相，畢竟妄從何起？真從何生？生從何來？滅從何去？若也見得徹去，山河大地萬象森羅，四聖六凡、情與無情，不消一揑便見氷銷瓦解。到這裏，也無禪、也無道，也無心、也無性，也無玄、也無妙，露裸裸，赤灑灑，沒可把。便恁麼去，更買草鞵行脚三十年，也未夢見衲僧氣息在。且道：衲僧有甚麼長處？」良久云：「激電爍開頂門眼，隔谿猿呌一聲寒。」復舉：「雪峯問僧：『近離甚處？』僧云：『覆船。』峯云：『生死海未渡，為甚麼覆却船？』僧無語，歸舉似覆船，船云：『何不道渠無生死。』僧再至雪峯，峯再舉前話問僧，僧云：『渠無生死。』峯云：『此不是汝語。』僧云：『是覆船恁麼道。』峯云：『我有二十棒，寄與覆船，二十棒老僧自喫，要且不干闍黎事。』」師云：「作家宗師，天然猶在，雖然如是，也是作賊人心虛。是則不干這僧事，二十棒何須自喫？但更添二十棒，只打覆船便了。且道：渠過在甚麼處？老老大大，不合與人代語。」 > Court Gentleman Han Dequan requested \[the Master\] to hold the whisk. A monk asked, "When Bodhidharma came from the west, what did he transmit?" The Master said, "One must not take it entirely as the views of a wild fox spirit." The monk asked, "What is entering the subtle from the coarse?" The Master said, "A single pore inside the Ocean of Fragrant Waters." The monk asked, "What is entering the coarse from the subtle?" The Master said, "The Ocean of Fragrant Waters inside a single pore." The monk asked, "Why are you, Venerable Monk, turned upside down instead?" The Master said, "From the start there has been a bit of that." \[The monk\] asked, "How is it when a three-legged donkey gallops along?" The Master said, "It stomps through Zhaozhou's footbridge." Then he said: "'What is it, what is it?'—smashing open the inexhaustible storehouse. 'Thus, thus'—brushing past great empty space. 'So or not so'—penetrating straight through, one is still leaning on fences and groping along walls, a dead man standing on the ground. To further intend to take a step forward, 'how and why,' is precisely the external paths and demonic hordes destroying the Indian race. Right now, are there any seeds of our house? If so, come forth and vent your spleen on behalf of the assembly; if not, watch me smear ashes and paste mud once more. The marvelous nature is completely luminous, apart from all names and characteristics. Originally there are no worlds or sentient beings; due to delusion there is arising, and due to arising there is ceasing. Arising and ceasing are called delusion; the ceasing of delusion is called reality." He gave a shout and said: "If the Old Fellow of the Śākya clan had delivered this shout at that time, he would have avoided giving himself away. Why? Since it is completely luminous and apart from characteristics, after all, where does delusion arise from? Where is reality born from? Where does arising come from? Where does ceasing go to? If you see through this thoroughly, the mountains, rivers, the great earth, the forest of myriad phenomena, the four sages and six ordinary states, the sentient and the insentient, without needing a single squeeze, are seen to thaw like ice and shatter like tiles. Arriving here, there is no Chan, no Way, no mind, no nature, no profundity, and no marvel: completely exposed, bare and clean, with nothing to grasp. Even if you proceed just like this and buy straw sandals to wander on foot for thirty years, you haven't yet dreamed of the patch-robed monk's breath. And tell me: what strong point does a patch-robed monk have?" After a long pause, he said, "Flashing lightning blazes open the eye on the crown of the head; across the ravine, an ape's cry sounds chilly." He further cited: "Xuefeng asked a monk: 'Where did you leave recently?' The monk said: 'Fuchuan \[Overturned Boat\].' Xuefeng said: 'Not yet having crossed the sea of birth and death, why have you overturned your boat?' The monk had no words. He returned and related this to Fuchuan. Fuchuan said: 'Why didn't you say that he has no birth and death?' The monk went to Xuefeng again. Xuefeng cited the previous words again to ask the monk. The monk said: 'He has no birth and death.' Xuefeng said: 'These are not your words.' The monk said: 'It was Fuchuan who spoke like this.' Xuefeng said: 'I have twenty blows of the staff to send to Fuchuan, and twenty blows for this old monk to take himself, but none of it concerns you, ācārya.'" The Master said: "The adept lineage master naturally still possesses it; although that is so, the mind of a thief is anxious. Granted that it does not concern this monk, why should he take twenty blows himself? Just add another twenty blows and simply hit Fuchuan, and that is enough. And tell me: where was his fault? Being so advanced in years, he shouldn't have spoken on someone else's behalf." > — English (machine translation) (machine translation) - [Previous: 9.3](https://indike.org/pramana/in.bauddha.taisho.1998a.9.3) - [Next: 9.5](https://indike.org/pramana/in.bauddha.taisho.1998a.9.5) - [Up: 9](https://indike.org/pramana/in.bauddha.taisho.1998a.9) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1998a~en-mt.9.4) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1998a.9.4](https://indike.org/pramana/in.bauddha.taisho.1998a.9.4) · Pramāṇa