[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) › [佛果圜悟禪師碧巖錄](https://indike.org/pramana/in.bauddha.taisho.2003) › 10.36 # 佛果圜悟禪師碧巖錄 10.36 佛果圜悟禪師碧巖錄 10.36 - **Language:** Classical Chinese ### [10.36](https://indike.org/pramana/in.bauddha.taisho.2003.10.36) 金剛經云。若為人輕賤。是人先世罪業應墮惡道。以今世人輕賤故。先世罪業則為消滅。只據平常講究。乃經中常論。雪竇拈來頌這意。欲打破教家鬼窟裏活計。昭明太子科此一分。為能淨業障。教中大意說此經靈驗。如此之人先世造地獄業。為善力強未受。以今世人輕賤故。先世罪業則為消滅。此經故能消無量劫來罪業。轉重成輕轉輕不受。復得佛果菩提。據教家。轉此二十餘張經。便喚作持經。有什麼交涉。有底道。經自有靈驗。若恁麼。爾試將一卷放在閑處看。他有感應也無。法眼云。證佛地者。名持此經。經中云。一切諸佛。及諸佛阿耨多羅三藐三菩提法。皆從此經出。且道喚什麼作此經。莫是黃卷赤軸底是麼。且莫錯認定盤星。金剛諭於法體堅固。故物不能壞。利用故。能摧一切物。擬山則山摧。擬海則海竭。就諭彰名。其法亦然。此般若有三種。一實相般若。二觀照般若。三文字般若。實相般若者即是真智。乃諸人脚跟下。一段大事。輝騰今古。逈絕知見。淨裸裸赤灑灑者是。觀照般若者即是真境。二六時中。放光動地。聞聲見色者是。文字般若者即能詮文字。即如今說者聽者。且道是般若不是般若。古人道。人人有一卷經。又道。手不執經卷。常轉如是經。若據此經靈驗。何止轉重令輕轉輕不受。設使敵聖功能未為奇特。不見龐居士聽講金剛經。問座主曰。俗人敢有小問。不知如何。主云。有疑請問。士云。無我相無人相。既無我人相。教阿誰講阿誰聽。座主無對。却云。某甲依文解義。不知此意。居士乃有頌云。無我亦無人。作麼有疎親。勸君休歷座。爭似直求真。金剛般若性外絕一纖塵。我聞并信受總是假稱名。此頌最好。分明一時說了也。圭峯科四句偈云。凡所有相皆是虛妄若見諸相非相即見如來。此四句偈義。全同證佛地者名持此經。又道。若以色見我。以音聲求我。是人行邪道。不能見如來。此亦是四句偈。但中間取其義全者。僧問晦堂。如何是四句偈。晦堂云。話墮也不知。雪竇於此經上指出。若有人持此經者。即是諸人本地風光本來面目。若據祖令當行。本地風光本來面目。亦斬為三段。三世諸佛十二分教不消一揑。到這裏設使有萬種功能。亦不能管得。如今人只管轉經。都不知是箇什麼道理。只管道。我一日轉得多少。只認黃卷赤軸巡行數墨。殊不知全從自己本心上起。這箇唯是轉處些子。大珠和尚云。向空屋裏堆數函經看。他放光麼。只以自家一念發底心是功德。何故。萬法皆出於自心。一念是靈。既靈即通。既通即變。古人道。青青翠竹盡是真如。欝欝黃花無非般若。若見得徹去。即是真如。忽未見得。且道作麼生喚作真如。華嚴經云。若人欲了知三世一切佛。應觀法界性一切唯心造。爾若識得去。逢境遇緣。為主為宗。若未能明得。且伏聽處分。雪竇出眼頌大概。要明經靈驗也。頌云。 > The Diamond Sūtra says: "If it is despised and disparaged by others, the sinful karma of these persons from previous lives would have caused them to fall into the evil destinies. Because they are despised and disparaged by people in the present life, the sinful karma from their previous lives will be eliminated." If one only goes by ordinary lectures and investigations, this is a common doctrine in the sūtras. Xuedou brought it up to eulogize this meaning, intending to smash the livelihood inside the ghost cave of the doctrinal teachers. Crown Prince Zhaoming categorized this section as "Being Able to Purify Karmic Obstacles." The general import in the teachings says that this sūtra possesses numinous efficacy: such a person made hell karma in a previous life, but because the power of goodness was strong, they have not yet experienced it; because they are despised and disparaged by people in the present life, their sinful karma from previous lives is eliminated. This sūtra is therefore able to eliminate sinful karma from immeasurable kalpas, transforming the heavy to become light, and transforming the light so that it is not received, and further attaining the awakening of buddhahood. According to the doctrinal teachers, rolling through these twenty-odd sheets of sūtra text is called upholding the sūtra. What connection does that have? Some say that the sūtra inherently has numinous efficacy. If so, try taking a scroll and placing it in an idle spot to see if it has any miraculous response or not. Fayan said, "One who verifies the stage of Buddhahood is called one who upholds this sūtra." The sūtra says: "All Buddhas and all Buddhas' teachings of anuttarā samyaksaṃbodhi emerge from this sūtra." But tell me, what is called "this sūtra"? Could it be the yellow rolls and red rollers? Do not mistakenly recognize the zero-mark on the scale. "Diamond" is a metaphor for the solidity of the Dharma-body, so objects cannot destroy it; because its function is sharp, it can crush all objects. Aimed at a mountain, the mountain is crushed; aimed at a sea, the sea is dried up. Setting up the name from the metaphor, the Dharma is also like this. This prajñā has three types: first, real-mark prajñā; second, contemplative prajñā; third, textual prajñā. Real-mark prajñā is true wisdom: it is the one great matter under everyone's feet, glowing brightly throughout past and present, far cut off from knowledge and views, completely naked and utterly stripped. Contemplative prajñā is the true realm: throughout the twelve periods of the day, radiating light and shaking the earth, hearing sounds and seeing forms. Textual prajñā is the words and letters capable of expressing it: that is, the speakers and listeners right now. But tell me: is it prajñā or is it not prajñā? An ancient said, "Everyone has a scroll of the sūtra." He also said, "The hand does not hold the sūtra scroll, yet constantly revolves such a sūtra." If one goes by the numinous efficacy of this sūtra, it is not merely transforming the heavy to make it light, and transforming the light so it is not received: even if its merit equals that of the sages, it is still not extraordinary. Have you not seen Layman Pang listening to a lecture on the Diamond Sūtra? He asked the lecturing master, "A commoner ventures a minor question; may I ask?" The lecturer said, "If you have doubts, please ask." The Layman said, "There is no mark of self and no mark of person; since there are no marks of self and person, who is made to lecture, and who listens?" The lecturer had no reply; instead he said, "I rely on the text to explain the meaning, and do not understand this intent." The Layman then had a verse saying: / "There is no self and also no person: / how could there be distant and close? / I urge you to cease taking the high seat; / how could that compare to directly seeking the real? / The nature of the diamond prajñā / is cut off from a single fine speck of dust on the outside. / 'Thus have I heard' and 'believing and receiving' / are all merely provisional names." / This verse is best; it explains it all clearly at once. Guifeng divided the four-line verse as: "All that has marks is illusory; if one sees all marks as non-marks, one immediately sees the Tathāgata." The meaning of this four-line verse is completely identical with "one who verifies the stage of Buddhahood is called one who upholds this sūtra." It also says: "If one sees me by form, or seeks me by sound, this person walks a false path, and cannot see the Tathāgata." This too is a four-line verse, but in between it takes that whose meaning is complete. A monk asked Huitang, "What is the four-line verse?" Huitang said, "You don't even know when you've fallen into conversational error." Xuedou pointed out from this sūtra: if there is someone who upholds this sūtra, that is everyone's native scenery, the original face. If one acts according to the authentic ancestral imperative, even the native scenery and original face are slashed into three pieces; the Buddhas of the three periods and the twelve divisions of the teaching do not need a single pinch. Arriving here, even if one had ten thousand kinds of merit, they could not manage it. Nowadays people only concern themselves with chanting sūtras and don't know what kind of principle this is at all; they just say, "How much have I chanted in a day?" only recognizing yellow rolls and red rollers, running their fingers and counting the ink, not knowing at all that it arises entirely from their own original mind. This is only that little bit where it turns. Master Dazhu said: "Try piling several cases of sūtras in an empty room, and see whether they radiate light or not!" It is only the mind produced in one's own single thought that is merit. Why? The myriad dharmas all emerge from one's own mind. A single thought is numinous; since it is numinous, it penetrates; since it penetrates, it transforms. An ancient said: "The lush green bamboo is entirely the True Suchness; the dense yellow flowers are nothing other than prajñā." If you see through thoroughly, that is True Suchness; if you have not yet seen it, tell me, what do you call True Suchness? The Avataṃsaka Sūtra says: "If a person wishes to fully understand all Buddhas of the three periods, they should contemplate the nature of the Dharmadhātu: everything is made by the mind alone." If you can recognize this, then facing circumstances and encountering conditions, you will be the host and the ancestor. If you have not yet been able to clarify it, then humbly listen to the disposition. Xuedou opened his eyes to eulogize the general outline, wishing to clarify the sūtra's numinous efficacy. The verse says: > — English (machine translation) (machine translation) - [Previous: 10.35](https://indike.org/pramana/in.bauddha.taisho.2003.10.35) - [Next: 10.37](https://indike.org/pramana/in.bauddha.taisho.2003.10.37) - [Up: 10](https://indike.org/pramana/in.bauddha.taisho.2003.10) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2003~en-mt.10.36) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2003.10.36](https://indike.org/pramana/in.bauddha.taisho.2003.10.36) · Pramāṇa