[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) › 22.15 # 大慧普覺禪師語錄 22.15 大慧普覺禪師語錄 22.15 - **Language:** Classical Chinese ### [22.15](https://indike.org/pramana/in.bauddha.taisho.1998a.22.15) 士大夫不曾向佛乘中留心者，往往以佛乘為空寂之教，戀著箇皮袋子，聞人說空說寂，則生怕怖。殊不知，只這怕怖底心，便是生死根本。佛自有言：「不壞世間相而談實相。」又云：「是法住法位，世間相常住。」《寶藏論》云：「寂兮寥兮，寬兮廓兮，上則有君，下則有臣，父子親其居，尊卑異其位。」以是觀之，吾佛之教，密密助揚至尊聖化者亦多矣，又何嘗只談空寂而已。如俗謂李老君說長生之術，正如硬差排佛談空寂之法無異。老子之書元不曾說留形住世，亦以清淨無為，為自然歸宿之處；自是不學佛老者以好惡心相誣謗爾，不可不察也。愚謂：「三教聖人立教雖異，而其道同歸一致。」此萬古不易之義。然雖如是，無智人前莫說，打爾頭破額裂。 > Those literati who have never turned their attention to the Buddha Vehicle often take the Buddha Vehicle to be a teaching of mere emptiness and stillness. Clinging attachment to their leather bag \[of a body\], upon hearing someone speak of emptiness and speak of stillness, they give rise to fear and dread. They simply do not realize that this very mind of fear and dread is the root of birth and death. The Buddha himself has said: 'Without destroying worldly marks, one speaks of the true mark.' He also said: 'These dharmas abide in their dharma positions; worldly marks abide eternally.' The \*Baozang lun\* says: 'Still and quiet, vast and expansive: above there is the ruler, below there are the ministers; father and son are affectionate in their dwelling; the noble and the lowly differ in their ranks.' Observed from this, the teachings of our Buddha that secretly assist in exalting the imperial sacred transformation are indeed many! How could he ever have spoken merely of emptiness and stillness? For instance, the worldly saying that Lord Lao spoke of the art of longevity is precisely no different from rigidly asserting that the Buddha spoke \[only\] of the method of emptiness and stillness. Laozi's book originally never spoke of retaining the physical form to remain in the world, but also took purity and non-action as the natural resting place. It is merely that those who do not study the Buddha and Laozi slander them with minds of like and dislike; one must not fail to examine this. I humbly say: 'Although the sages of the Three Teachings established their teachings differently, their Dao returns to a single alignment.' This is an unchanging principle for ten thousand ages. Yet even though it is so, do not speak of it before people without wisdom, lest it break your head and split your forehead. > — English (machine translation) (machine translation) - [Previous: 22.14](https://indike.org/pramana/in.bauddha.taisho.1998a.22.14) - [Next: 22.16](https://indike.org/pramana/in.bauddha.taisho.1998a.22.16) - [Up: 22](https://indike.org/pramana/in.bauddha.taisho.1998a.22) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1998a~en-mt.22.15) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1998a.22.15](https://indike.org/pramana/in.bauddha.taisho.1998a.22.15) · Pramāṇa