[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) › [黃檗山斷際禪師傳心法要](https://indike.org/pramana/in.bauddha.taisho.2012a) › 1.11 # 黃檗山斷際禪師傳心法要 1.11 黃檗山斷際禪師傳心法要 1.11 - **Language:** Classical Chinese ### [1.11](https://indike.org/pramana/in.bauddha.taisho.2012a.1.11) 問向來如許多言說皆是抵敵語。都未曾有實法指示於人。師云。實法無顛倒。汝今問處自生顛倒。覓甚麼實法。云既是問處自生顛倒。和尚答處如何。師云。爾且將物照面看。莫管他人。又云。秖如箇癡狗相似。見物動處便吠。風吹草木也不別。又云。我此禪宗從上相承已來。不曾教人求知求解。只云學道早是接引之詞。然道亦不可學。情存學解却成迷道。道無方所名大乘心。此心不在內外中間。實無方所。第一不得作知解。只是說汝如今情量處。情量若盡心無方所。此道天真本無名字。只為世人不識迷在情中。所以諸佛出來說破此事。恐汝諸人不了。權立道名。不可守名而生解。故云。得魚忘筌。身心自然達道識心。達本源故號為沙門。沙門果者。息慮而成不從學得。汝如今將心求心。傍他家舍秖擬學取。有甚麼得時。古人心利纔聞一言便乃絕學。所以喚作絕學無為閒道人。今時人只欲得多知多解。廣求文義。喚作修行。不知多知多解翻成壅塞。唯知多與兒酥乳喫。消與不消都總不知。三乘學道人皆是此樣。盡名食不消者。所謂知解不消。皆為毒藥。盡向生滅中取。真如之中都無此事。故云。我王庫內無如是刀。從前所有一切解處。盡須併却令空。更無分別。即是空如來藏。如來藏者。更無纖塵可有。即是破有法王出現世間。亦云。我於然燈佛所。無少法可得。此語只為空爾情量知解。但銷鎔表裏。情盡都無依執。是無事人。三乘教網。秖是應機之藥。隨宜所說臨時施設。各各不同。但能了知。即不被惑。第一不得於一機一教邊守文作解。何以如此。實無有定法如來可說。我此宗門不論此事。但知息心即休。更不用思前慮後。 > Someone asked: "Heretofore, so many words have all been defensive speech; there has never been a real dharma pointed out to people." The Master said: "The real Dharma has no inversion. In the very asking you yourself give rise to inversion; what real Dharma are you seeking?" The questioner said: "Since in the asking I myself give rise to inversion, what about the Upādhyāya's answer?" The Master said: "You just take something to look at your own face; do not mind other people." He also said: "You are just like a foolish dog: seeing something move, it barks, not even distinguishing between the wind blowing the grass and trees." He also said: "In this Chan school of ours, transmitted from of old, we have never taught people to seek knowledge or seek understanding. Merely saying 'study the Way' is already words to guide and receive. Yet the Way cannot be studied; if emotional clinging to study and understanding remains, it turns into delusion about the Way. The Way has no location; it is called the Mahāyāna mind. This mind is not inside, outside, or in between; it truly has no location. Above all, do not produce intellectual understanding! It is only speaking of where your emotional reckoning is right now; if emotional reckoning is exhausted, the mind has no location. This Way is naturally pure and originally has no name. It is only because worldly people do not recognize it and are deluded in emotion that the Buddhas appeared to expose this matter. Fearing that you people would not understand, they provisionally established the name 'Way'. You must not adhere to the name and produce understanding. Hence it is said: 'Catch the fish and forget the trap.' When body and mind naturally reach the Way and know the mind, reaching the original source, one is called a śramaṇa. The fruit of a śramaṇa is accomplished by resting thoughts; it is not obtained through study. Now, you use mind to seek mind, leaning against another's house merely intending to learn—when will you ever attain it? The ancients had sharp minds; as soon as they heard a single word, they abandoned study. Therefore they were called 'leisurely people of the Way, beyond study and without action.' People nowadays only want to gain much knowledge and much understanding, extensively seeking text and meaning, calling it cultivation. They do not know that much knowledge and much understanding on the contrary become obstructions. It is like only knowing to give a child butter and milk to eat, without knowing at all whether it is digested or not. Students of the Way in the three vehicles are all like this; all are called those whose food is not digested. What is called undigested intellectual understanding all becomes poison. They all grasp within arising and ceasing; within tathatā there is no such thing. Hence it is said: 'In my royal storehouse there is no such sword.' All points of understanding from before must be discarded entirely and made empty, with no further discrimination—this is the empty tathāgatagarbha. In the tathāgatagarbha, not even a speck of dust can exist; this is the Dharma King who destroys existence appearing in the world. It is also said: 'In the presence of Dīpaṃkara Buddha, there was not the least dharma that I attained.' These words are only to empty your emotional reckoning and intellectual understanding. Simply dissolve the outside and inside; when emotion is exhausted, having no reliance or clinging at all, one is a person of no affairs. The net of teachings of the three vehicles is merely medicine responding to capacities, spoken according to suitability and provisionally arranged, each being different. If you can only understand this, you will not be deluded. Above all, do not adhere to the letter and fabricate understanding regarding a single capacity or a single teaching. Why is this? There is truly no fixed dharma that the Tathāgata could speak. Our school does not discuss this matter; simply knowing to rest the mind is enough, with no need to deliberate over the past or anticipate the future." > — English (machine translation) (machine translation) - [Previous: 1.10](https://indike.org/pramana/in.bauddha.taisho.2012a.1.10) - [Next: 1.12](https://indike.org/pramana/in.bauddha.taisho.2012a.1.12) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.2012a.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2012a~en-mt.1.11) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2012a.1.11](https://indike.org/pramana/in.bauddha.taisho.2012a.1.11) · Pramāṇa