[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) › 15.4 # 大慧普覺禪師語錄 15.4 大慧普覺禪師語錄 15.4 - **Language:** Classical Chinese ### [15.4](https://indike.org/pramana/in.bauddha.taisho.1998a.15.4) 劉侍郎親書《華嚴經》施師，仍請普說。僧問：「擲大千於方外，納須彌於芥中，是甚麼人分上事？」師云：「是沒量大人分上事。」進云：「因甚麼被學人蹋在脚下？」師云：「爾見箇甚麼道理，便開許大口？」僧便喝，師云：「好一喝，未有主在。」進云：「須知五十三人善知識，到這裏也摸𢱢不著。」師云：「爾分上事作麼生？」進云：「今日逢彊則弱。」師云：「何不禮拜？」僧便禮拜，師乃云：「五十三人善知識摸𢱢不著處，即是諸人日用消息；諸人摸𢱢不著處，即是五十三人善知識日用消息。諸人日用消息，五十三人善知識決定摸𢱢不著；五十三人善知識日用消息，諸人決定摸𢱢不著。所以道：『諸法無作用，亦無有體性，是故彼一切，各各不相知，亦如大火聚，猛焰同時發，各各不相知，諸法亦如是。』便恁麼去，擲大千於方外，納須彌於芥中，豈是分外。雖然如是，第一不得向祖師門下過，若向祖師門下過，定打折爾驢腰。」以拂子擊禪床一下復云：「杼山居士劉公，以手寫《大方廣佛華嚴經》一部，施妙喜道人受持，仍揮金辦供，以伸慶懺。妙喜今日登曲彔木，為居士發揚，且要大家知有。佛言：『一切世界諸群生，少有欲求聲聞乘，求獨覺者轉復少，趣大乘者甚難遇。趣大乘者猶為易，能信此法倍更難。』今有信此法者，手寫是經，黑底是墨，白底是紙，喚甚麼作此法？此法又如何舉揚？即今還有能信此法者麼？出來為杼山居士證明。若證明得，居士功不唐捐：若證明不得，妙喜乘便下坡，為諸人說箇影子。黃面瞿曇始成正覺時，在摩竭提國阿蘭若法菩提場中，於一塵內破此一塵，演說如來廣大境界，妙音遐暢無處不及，豈不是此法？不離一切菩提樹下，而上升須彌，向天帝釋妙勝殿普光明藏師子座上，說〈十住品〉，豈不是此法？不離一切菩提樹下及須彌山頂，而向夜摩天宮寶莊嚴殿寶蓮華藏師子座上，入菩薩善思惟三昧，說〈十行品〉，豈不是此法？不離於此菩提樹下及須彌頂夜摩天宮，而往詣兜率陀天一切妙寶所莊嚴殿摩尼藏師子座上，說〈十回向品〉，豈不是此法？不離兜率陀天而往詣他化自在天宮摩尼寶藏殿，住一切菩薩智所住境，入一切如來智所入處，說〈十地品〉，豈不是此法？不離他化自在天宮，復至摩竭提國普光明殿，入佛華莊嚴三昧，說〈離世間品〉，豈不是此法？不離摩竭提國，向室羅筏國逝多林給孤獨園大莊嚴重閣，入不可說佛剎微塵數神變海及種種三昧門，說〈入法界品〉，豈不是此法？毘盧遮那及諸大菩薩，七處九會，咸集其所，互為主伴，一一交參，現大神變，乃至善財不離自所住處入普賢毛孔剎中，行一步過不可說不可說佛剎微塵數世界，如是而行，盡未來劫猶不能知一毛孔中剎海，次第剎海、藏剎海、差別剎海、普入剎海、成剎海、壞剎海莊嚴所有邊際，乃至念念周遍無邊剎海，教化眾生令向阿耨多羅三藐三菩提。當是之時，善財童子則次第得普賢菩薩諸行願海，與普賢等、與諸佛等，一身充滿一切世界，剎等、行等、正覺等、神通等、法輪等、辯才等、言辭等，及不可思議解脫自在悉皆同等，豈不是此法？若爾，則須知杼山居士，未動毛錐未形紙墨時，已與毘盧遮那如來及不可說微塵數剎土諸佛菩薩廣大境界，一一平等、一一無差別，以至周旋八十一卷行布圓融，亦與善財未見文殊未發阿耨多羅三藐三菩提心，及發心已來遍歷諸城，承事諸善知識，次第滿足普賢諸行願海，亦無差別。如上所說，豈不是此法？杼山居士既爾，妙喜老漢亦爾；妙喜老漢既爾，現前大眾亦爾；現前大眾既爾，森羅萬象大地山河亦爾，所謂塵塵爾、念念爾、法法爾。一法既爾，諸法亦然；一塵既爾，諸塵亦然。諸塵既然，則不越此念、不破此塵，入息不居陰界、出息不涉萬緣，常轉如是經，百千萬億卷。又何勞杼山居士明窓淨几，引筆行墨，特地周遮；妙喜老漢承虛接響，鼓舌搖脣，無風起浪。雖然如是，要且只明得此法影子邊事，與此法正文了無交涉。諸人要識正文麼？諦聽諦聽！汲水炷香，天女侍長者之著論；剝皮析骨，菩薩讚毘盧之發心。欲見聞以成善因，故筆墨而為佛事，偕眾香之一鉢，餉妙喜於東方。伏願知識如善財之眾多，行願如普賢之殊勝，具十回向證三菩提，我人眾生等無差別，佛法僧寶共作證明。上來講讚無限勝因，一切智智清淨，無二無二分，無別無斷故。夜來州前石師子，無端𨁝跳撞入陳四公酒樓，咬破湘山祖師鼻孔，杜順和尚忍痛不禁，出來道：『懷州牛喫禾，益州馬腹脹，天下覓醫人，灸猪左膊上。』纔作是說，各各平復如故。汝等諸人，還知決定義也無？」良久云：「不見道：『能信此法倍更難。』」喝一喝下座。 > Vice Minister Liu personally copied out the Avataṃsaka Sūtra and presented it to the Master, further requesting a general discourse. A monk asked, "To toss the great chiliocosm beyond the directions and take Sumeru into a mustard seed—whose sphere of affairs is this?" The Master said, "It is the sphere of affairs of an immeasurable great person." \[The monk\] advanced and said, "Why is it trampled under this student's feet?" The Master said, "What principle have you seen that makes you open such a big mouth?" The monk then shouted. The Master said, "A fine shout, yet it has no host." \[The monk\] advanced and said, "You should know that even the fifty-three spiritual friends, arriving here, cannot grope it out." The Master said, "How is it within your own sphere of affairs?" \[The monk\] advanced and said, "Today, meeting the strong, I turn weak." The Master said, "Why don't you bow?" The monk then bowed. The Master then said: "The place where the fifty-three spiritual friends cannot grope it out is precisely all of your daily-activity news. The place where all of you cannot grope it out is precisely the fifty-three spiritual friends' daily-activity news. In all of your daily-activity news, the fifty-three spiritual friends definitely cannot grope it out; in the fifty-three spiritual friends' daily-activity news, all of you definitely cannot grope it out. Therefore it is said: 'All phenomena have no functional activity, / nor do they possess intrinsic nature. / Hence all of them / do not know one another. / Just as in a great mass of fire, / fierce flames erupt at the same time, / and each does not know the other— / all phenomena are also like this.' If you go on in just this way, tossing the great chiliocosm beyond the directions and taking Sumeru into a mustard seed—how could that be outside your sphere? Even though it is like this, above all you must not pass before the Ancestral Teachers' gate; if you pass before the Ancestral Teachers' gate, they will certainly break your donkey's back." Striking the meditation seat once with his fly-whisk, he spoke again: "Layman Zhushan, Lord Liu, personally hand-wrote one set of the Mahāvaipulya-buddhāvataṃsaka Sūtra, presenting it to the Daoist Miaoxi to receive and uphold, and also disbursed gold to prepare offerings in order to extend celebration and repentance. Today Miaoxi ascends the curved-wood \[chair\] to elucidate it for the Layman, simply wanting everyone to know it exists. The Buddha said: 'Among all living beings in all worlds, / few are those who wish to seek the Śrāvaka Vehicle; / those who seek the Pratyekabuddha are fewer still; / those who head toward the Mahāyāna are extremely hard to meet. / Yet heading toward the Mahāyāna is still easy; / being able to believe in this Dharma is doubly more difficult.' Now there is one who believes in this Dharma, hand-writing this sūtra: what is black is ink, what is white is paper. What do you call 'this Dharma'? How is this Dharma proclaimed? Right now, is there still anyone who can believe in this Dharma? Come forth and bear witness for Layman Zhushan! If you can bear witness to it, the Layman's merit will not have been in vain; if you cannot bear witness to it, Miaoxi will take the opportunity to roll down the slope and speak of a mere shadow for you all. When the yellow-faced Gautama first accomplished true awakening, in the Magadha country at the araṇya-dharma site of awakening, within a single dust mote he broke open this dust mote and expounded the Tathāgata's vast and immense realm, his wonderful voice resounding far and wide, with nowhere it did not reach—how could this not be this Dharma? Without departing from under all the bodhi trees, he ascended Mount Sumeru, and on the lion seat of the Treasury of Universal Radiance in Śakra's Hall of Wonderful Victory, spoke the 'Chapter on the Ten Abodes'—how could this not be this Dharma? Without departing from under all the bodhi trees and the summit of Mount Sumeru, he proceeded to the lion seat of the Treasury of Precious Lotuses in the Hall of Jewel Adornments in the Yāma Deva Palace, entered the Bodhisattva Samādhi of Good Contemplation, and spoke the 'Chapter on the Ten Practices'—how could this not be this Dharma? Without departing from under this bodhi tree, the summit of Sumeru, and the Yāma Deva Palace, he went to the lion seat of the Treasury of Mani-Jewels in the Hall Adorned with All Wonderful Jewels in the Tuṣita Heaven, and spoke the 'Chapter on the Ten Dedications'—how could this not be this Dharma? Without departing from the Tuṣita Heaven, he went to the Hall of the Treasury of Mani-Jewels in the Paranirmitavaśavartin Deva Palace, abided in the realm abided in by the wisdom of all bodhisattvas, entered the place entered by the wisdom of all Tathāgatas, and spoke the 'Chapter on the Ten Grounds'—how could this not be this Dharma? Without departing from the Paranirmitavaśavartin Deva Palace, he returned to the Hall of Universal Radiance in the Magadha country, entered the Buddha-Flower Adornment Samādhi, and spoke the 'Chapter on Transcending the World'—how could this not be this Dharma? Without departing from the Magadha country, he proceeded to the Great Adornment Multi-storied Pavilion in the Jeta Grove of Anāthapiṇḍada's park in Śrāvastī, entered an ocean of divine transformations numbering as dust motes of ineffable buddha-lands and various samādhi doors, and spoke the 'Chapter on Entering the Dharmadhātu'—how could this not be this Dharma? Vairocana and all the great bodhisattvas gathered at those places across seven locations and nine assemblies, mutually acting as host and companion, each interpenetrating, displaying great divine transformations, culminating in Sudhana, without departing from his own dwelling place, entering into the land within Samantabhadra's pore, taking a single step that traversed worlds numbering as dust motes of ineffable, ineffable buddha-lands; walking in this way, even exhausting future kalpas, he still could not know the bounds of the ocean of lands within a single pore—the sequential oceans of lands, the treasury oceans of lands, the differentiated oceans of lands, the universally entering oceans of lands, the formed oceans of lands, the destroyed oceans of lands, and all their adornments—even throughout thought-moment after thought-moment pervading boundless oceans of lands, teaching and transforming living beings to lead them toward anuttarā samyaksaṃbodhi. At that very time, the youth Sudhana sequentially attained Bodhisattva Samantabhadra's ocean of all practices and vows, equal to Samantabhadra, equal to all buddhas, his single body filling all worlds, equal in lands, equal in practices, equal in true awakening, equal in divine transformations, equal in wheels of Dharma, equal in eloquence, equal in verbal expression, and entirely identical in inconceivable liberation and mastery—how could this not be this Dharma? If so, you must know that before Layman Zhushan moved his hair-brush and before paper and ink took shape, he had already, with Vairocana Tathāgata and the vast realms of the buddhas and bodhisattvas of lands numbering as ineffable dust motes, become one by one equal, one by one without difference, down to the circular completion and step-by-step layout across eighty-one fascicles, also with Sudhana before he saw Mañjuśrī and before he aroused the aspiration for anuttarā samyaksaṃbodhi, as well as since arousing the aspiration traversing all cities, serving all spiritual friends, and sequentially fulfilling Samantabhadra's ocean of all practices and vows—without any difference. As spoken above, how could this not be this Dharma? Layman Zhushan being thus, old man Miaoxi is also thus; old man Miaoxi being thus, the present great assembly is also thus; the present great assembly being thus, the myriad forms and dense array of phenomena, the great earth, mountains, and rivers are also thus—the so-called dust-mote after dust-mote is thus, thought-moment after thought-moment is thus, phenomenon after phenomenon is thus. One phenomenon being thus, all phenomena are likewise; one dust mote being thus, all dust motes are likewise. All dust motes being so, then without exceeding this single thought, without breaking this single dust mote, an inhalation does not abide in the skandhas and dhātus, an exhalation does not involve myriad conditions—ever turning such a sūtra of hundreds, thousands, myriads of kotis of fascicles. What need then for Layman Zhushan by bright window and clean table to guide the brush and move the ink, going out of his way with tedious elaborations; or for old man Miaoxi to transmit the empty and echo the sound, wagging his tongue and moving his lips, raising waves where there is no wind? Even though it is like this, after all one has only understood matters on the side of this Dharma's shadow, having nothing whatsoever to do with this Dharma's authentic text. Do you all wish to know the authentic text? Listen attentively, listen attentively! Drawing water and lighting incense, heavenly maidens attend the Elder's composition of treatises; stripping skin and splitting bones, bodhisattvas praise Vairocana's initial aspiration. Wishing seeing and hearing to become wholesome causes, they use brush and ink to perform buddha-work, joining a single bowl from the Myriad Fragrances, to feast Miaoxi in the East. I humbly pray that your spiritual friends be as numerous as Sudhana's, your practices and vows as superior as Samantabhadra's, possessing the ten dedications to realize the three bodhis, self, others, and sentient beings being equal and without distinction, and the Three Jewels of Buddha, Dharma, and Saṅgha jointly bearing witness. The explanation and praise spoken above are boundless superior causes, because the purity of all-knowledge is non-dual and undivided, without distinction and without interruption. Last night the stone lion in front of the prefecture jumped up for no reason, crashed into Fourth Lord Chen's tavern, and bit through Ancestral Teacher Xiangshan's nostrils. Venerable Dushun could not bear the pain and came out, saying: 'The cow in Huaizhou eats grain, the horse in Yizhou gets a bloated belly; searching all under heaven for a doctor, he cauterizes the left shoulder of a pig.' No sooner had he said this than each was restored as before. Do all of you still know the definitive meaning or not?" After a good while, he said, "Have you not heard it said: 'Being able to believe in this Dharma is doubly more difficult'?" Giving a shout, he stepped down from the seat. > — English (machine translation) (machine translation) - [Previous: 15.3](https://indike.org/pramana/in.bauddha.taisho.1998a.15.3) - [Next: 15.5](https://indike.org/pramana/in.bauddha.taisho.1998a.15.5) - [Up: 15](https://indike.org/pramana/in.bauddha.taisho.1998a.15) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1998a~en-mt.15.4) — English, machine translation ## Linked texts (1) - [虛堂和尚語錄](https://indike.org/pramana/in.bauddha.taisho.2000.8.16) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1998a.15.4](https://indike.org/pramana/in.bauddha.taisho.1998a.15.4) · Pramāṇa