[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) › [萬松老人評唱天童覺和尚頌古從容庵錄](https://indike.org/pramana/in.bauddha.taisho.2004) › 4.33 # 萬松老人評唱天童覺和尚頌古從容庵錄 4.33 萬松老人評唱天童覺和尚頌古從容庵錄 4.33 - **Language:** Classical Chinese ### [4.33](https://indike.org/pramana/in.bauddha.taisho.2004.4.33) 師云。功即持經。過即先業。既立妄因。必招妄果。楞嚴云。豈不聞。室羅城中。演若達多。忽於晨朝。以鏡照面。愛鏡中頭眉目可見。嗔責己頭不見面目。以為魑魅。無狀狂走。於意云何。此人何因無故狂走。富樓那言。是人心狂。更無他故。此迷真執妄也。般若觀照真也。功過因果妄也。真智現前。妄業消滅。阿耨菩提皎然本具。此正教意。衲僧分上如何。嵩嶽破竈墮和尚。山塢有廟。殿安一竈。烹宰祭祀不輟。墮領侍者入廟。以杖敲竈三下咄云。此竈泥瓦合成。聖從何來靈從何起。恁麼烹宰物命。又打三下。竈乃傾墮破落。安國師號為破竈墮。須臾有一人。青衣峨冠設拜云。我本廟神久受業報。今日蒙師說無生法。脫此處生在天中。特來致謝。師曰。是汝本有。非吾強言。神再拜而沒。土瓦合成。聖從何來。無我人相。般若智也。以真智為妄業。從來辜負。今日相賀。烹宰物命極多全無福利。禪老敲三拄杖便得生天。咄。鬼怕惡人難展掌。賊憑贓物易承頭。 > The Master said: Merit is upholding the sūtra; fault is past karma. Once a deluded cause is established, it will inevitably incur a deluded result. The Śūraṅgama says: 'Have you not heard? In the city of Śrāvastī, Yajñadatta suddenly, one morning, looked into a mirror to see his face. He loved the eyes and brows visible in the mirror, but raged at his own head for not seeing its face, regarding it as an evil spirit and running madly without reason. What do you think? For what reason did this person run madly without cause?' Pūrṇa said: 'This person's mind was mad; there was no other reason.' This is being deluded about the real and clinging to the false. The contemplation and illumination of prajñā is the real; merit, fault, cause, and effect are the false. When true wisdom appears before one, deluded karma is eliminated, and anuttara-bodhi is luminous and inherently present. This is the intended meaning of the doctrinal teachings. How is it on the part of a patch-robed monk? Venerable Pozaoduo of Mount Song: in a mountain cove there was a temple, in whose hall a cooking stove was enshrined; slaughtering and offering sacrifices never ceased. Duo led his attendants into the temple, tapped the stove three times with his staff, and scolded it, saying: 'This stove is an aggregation of mud and tiles. Whence comes your sanctity? From where does your numinous power arise, that you should thus slaughter living beings?' He struck it three more times, and the stove toppled and collapsed. National Teacher Anguo called him 'Broken Stove Duo' (Pozaoduo). In an instant, a person wearing green clothes and a tall hat made a bow and said: 'I was originally the god of this temple, having long suffered karmic retribution. Today, thanks to the Master expounding the Dharma of the unarisen, I have shed this place and been born in the heavens; I have come specially to express my thanks.' The Master said: 'This is your inherent nature; it is not my forced assertion.' The god bowed again and vanished. Aggregated of earth and tiles—whence comes sanctity? Free from the marks of self and other—this is prajñā wisdom. Treating true wisdom as deluded karma: 'All along you have failed me; today I offer congratulations.' Slaughtering countless living beings yielded no blessed benefit at all; the old Chan master strikes three blows of the staff, and one is immediately born in heaven. Bah! Ghosts fear wicked people and find it hard to show their palms; a thief caught with stolen goods easily admits the charge. > — English (machine translation) (machine translation) - [Previous: 4.32](https://indike.org/pramana/in.bauddha.taisho.2004.4.32) - [Next: 4.34](https://indike.org/pramana/in.bauddha.taisho.2004.4.34) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.2004.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2004~en-mt.4.33) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2004.4.33](https://indike.org/pramana/in.bauddha.taisho.2004.4.33) · Pramāṇa