[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) › 23.15 # 大慧普覺禪師語錄 23.15 大慧普覺禪師語錄 23.15 - **Language:** Classical Chinese ### [23.15](https://indike.org/pramana/in.bauddha.taisho.1998a.23.15) 利根上智之士，身在富貴中，而不被富貴所折困，能於富貴中，作大饒益利樂有情，非夙願力，則不能如是信得及。既信得及，當於信得及處乘自願力隨緣應用，則自然頭頭上明物物上顯矣。昔普賢菩薩在華嚴會上，入一切諸佛毘盧遮那如來藏身三昧，普入一切佛平等性，能於法界示眾影像廣大無礙，同於虛空法界海旋，靡不隨入，出生一切諸三昧法，普能包納十方法界，三世諸佛智光明海，皆從此生，十方所有諸安立海，悉能示現，含藏一切佛力解脫諸菩薩智，能令一切國土微塵，普能容受無邊法界，成就一切佛功德海，顯示如來諸大願海，一切諸佛所有法輪，流通護持使無斷絕。如此世界中，普賢菩薩於世尊前，入此三昧，如是盡法界虛空界，十方三世微細無礙，廣大光明，佛眼所見，佛力能到，佛身所現，一切國土及此國土所有微塵，一一塵中有世界海微塵數佛剎，一一剎中有世界海微塵數諸佛，一一佛前有世界海微塵數普賢菩薩，皆亦入此一切諸佛毘盧遮那如來藏身三昧。從三昧起時，在會聽法之眾皆獲此三昧，皆得此三昧力，無不被其饒益者。太虛居士鄧伯壽，身處富貴，又與常人不同，日侍至尊，所聞所見，皆不可思議事，與普賢菩薩於如來前入毘盧遮那藏身三昧又何異哉？但恐中忘此意，十二時中不能照管微細流注，恃恩凌鑠於人，則不相當也。諸佛出世、祖師西來，亦無一法可以傳授。何以故？有傳有授，是無明法，是有為法，非智慧法，非無為法。巖頭和尚有言：「若以實法繫綴人，土亦難消。」昔南印土，彼國之人多信福業，十四祖龍勝，特往化之，彼曰：「人有福業世間第一，徒言佛性誰能覩之？」龍勝曰：「汝欲見佛性，先須除我慢。」彼曰：「佛性大小？」龍勝曰：「非大非小，非廣非狹，無福無報，不死不生。」此乃直示心要也。彼一眾聞之，皆悟正理。然悟在當人不從他得，前所云諸佛出世祖師相傳皆無實法，便是這箇道理也。佛法無多子，久長難得人，伯壽正是春秋鼎盛之時，於日用應緣處能自警覺，回世間惡業底心，要學無上佛果菩提，非百劫千生曾承事無邊諸佛諸善知識，熏習般若種智，則不能如是精進，如是清淨，如是自在，如是正直，孜孜矻矻以此段大事因緣在念。既有是心，莫管得在何時，若卒討巴鼻不著，但只看箇古人入道底話頭，僧問趙州：「如何是祖師西來意？」州云：「庭前柏樹子。」僧云：「和尚莫將境示人。」州云：「我不將境示人。」僧云：「既不將境示人，却如何是祖師西來意？」州只云：「庭前柏樹子。」其僧於言下忽然大悟。伯壽但日用行住坐臥處，奉侍至尊處，念念不間斷，時時提撕、時時舉覺，驀然向柏樹子上，心意識絕氣息，便是徹頭處也。前所云普賢菩薩於世尊前，入毘盧遮那如來藏身三昧，從三昧起，在會諸菩薩皆獲是益。願伯壽於至尊前，亦時時入是三昧，忽然從三昧起，其益與普賢菩薩無二無別。勉之，不可忽。 > A person of sharp roots and superior wisdom, whose body is in the midst of wealth and honor yet is not broken and oppressed by wealth and honor, who can in the midst of wealth and honor bring great benefit, profit, and joy to sentient beings—without the power of vows from past lives, cannot arrive at faith like this. Having arrived at faith, one should, in that place of having arrived at faith, ride the power of one's vows to respond to circumstances and apply it, and then naturally in every matter it will be clear, and in every thing it will be manifest. Formerly, when Samantabhadra Bodhisattva was in the Avataṃsaka Assembly, he entered the samādhi of the Tathāgatagarbha body of Vairocana, Buddha of All Buddhas; universally entering into the equality of all buddhas, he was able in the dharmadhātu to display manifestations vast and unhindered, revolving together with the ocean of the empty space of the dharmadhātu, without any into which he did not enter; giving rise to all samādhi dharmas, universally capable of containing the dharmadhātu of the ten directions; the ocean of the light of wisdom of all the buddhas of the three periods all arises from this; all the oceans of arrangements throughout the ten directions are fully able to be displayed; holding within it the wisdom of all bodhisattvas and all buddha-powers and liberations; capable of causing all the minute dust-motes of all lands to universally contain the boundless dharmadhātu; accomplishing all the oceans of buddha-merits, revealing all the oceans of the Tathāgata's great vows; circulating, guarding, and upholding all the dharma-wheels of all buddhas, causing them never to be broken off. In this world, Samantabhadra Bodhisattva entered this samādhi before the World-Honoured One; just as throughout the dharmadhātu and the realm of empty space, subtle, unhindered, vast, and bright throughout the ten directions and the three periods, seen by the buddha-eye, reached by the buddha-power, manifested by the buddha-body, in all lands and in all the minute dust-motes of these lands, within each dust-mote there are buddha-lands as numerous as the dust-motes of an ocean of worlds, and within each land there are buddhas as numerous as the dust-motes of an ocean of worlds, and before each buddha there are Samantabhadra Bodhisattvas as numerous as the dust-motes of an ocean of worlds, all also entering this samādhi of the Tathāgatagarbha body of Vairocana, Buddha of All Buddhas. When he arose from the samādhi, the assembly listening to the Dharma all obtained this samādhi, all obtained the power of this samādhi, and there was none who was not benefited by it. Layman Taixu, Deng Boshou, lives in wealth and honor, yet is different from ordinary people; daily attending upon the Most Venerable, what he hears and what he sees are all inconceivable things; how is this different from Samantabhadra Bodhisattva entering the samādhi of the Vairocana treasury body before the Tathāgata? But I fear that you might midway forget this intention, and during the twelve periods of the day fail to watch over the subtle streaming \[of thoughts\], relying on favor to mistreat and overbear others—that would not be fitting. When the buddhas appeared in the world and the Patriarch came from the West, there was not a single dharma that could be transmitted. Why is this? If there is transmission and reception, that is an ignorant dharma; it is a conditioned dharma, not a wisdom dharma, not an unconditioned dharma. Master Yantou said: 'If one binds people with real dharmas, even earth would be hard to digest.' Formerly in South India, the people of that country mostly believed in the karmic merit of blessings. The fourteenth patriarch, Nāgārjuna, went especially to transform them. They said, 'For a person to have karmic blessings is foremost in the world; to speak in vain of buddha-nature, who can see it?' Nāgārjuna said, 'If you wish to see buddha-nature, you must first eliminate your conceit.' They said, 'Is buddha-nature large or small?' Nāgārjuna said, 'It is neither large nor small, neither broad nor narrow; it has no blessings and no retribution, no death and no birth.' This was directly showing the mind's essential. That whole assembly, upon hearing it, all awakened to the correct principle. However, awakening lies in the person concerned; it is not obtained from others. What was said before about all the buddhas appearing in the world and the patriarchs transmitting to each other having no real dharma is just this principle. The Buddha Dharma does not amount to much; to sustain it long, a person is hard to find. Boshou is currently in the prime of life; in your daily life and response to circumstances, you can alert yourself, turning around the mind that engages in worldly evil karma, wishing to study the unexcelled buddha-fruit of bodhi; had you not in hundreds of kalpas and thousands of lifetimes served boundless buddhas and spiritual friends and cultivated the seeds of prajñā and omniscience, you would not be able to be so vigorous, so pure, so sovereign, and so upright, diligently and earnestly keeping this great matter of causes and conditions in mind. Since you have this mind, do not worry about when it will be attained. If you cannot get a handle on it all at once, just observe an ancient's huatou for entering the Way: A monk asked Zhaozhou, 'What is the meaning of the Patriarch's coming from the West?' Zhaozhou said, 'The cypress tree in the courtyard.' The monk said, 'Master, do not indicate it to people using an object.' Zhaozhou said, 'I am not indicating it to people using an object.' The monk said, 'Since you are not indicating it to people using an object, what then is the meaning of the Patriarch's coming from the West?' Zhaozhou only said, 'The cypress tree in the courtyard.' That monk had a great awakening upon these words. Boshou, just in your daily walking, standing, sitting, and lying down, and in attending upon the Most Venerable, do not let thoughts be interrupted; constantly remind yourself and constantly alert yourself; suddenly, right upon the cypress tree, the breath of the mind, consciousness, and intellection will be cut off, and that will be the place of thorough penetration. As said before, Samantabhadra Bodhisattva entered the samādhi of the Tathāgatagarbha body of Vairocana before the World-Honoured One, and when he arose from the samādhi, all the bodhisattvas in the assembly obtained this benefit. May Boshou, before the Most Venerable, also constantly enter this samādhi, and suddenly arise from this samādhi, with benefit no different from that of Samantabhadra Bodhisattva. Strive on, and do not neglect this. > — English (machine translation) (machine translation) - [Previous: 23.14](https://indike.org/pramana/in.bauddha.taisho.1998a.23.14) - [Next: 23.16](https://indike.org/pramana/in.bauddha.taisho.1998a.23.16) - [Up: 23](https://indike.org/pramana/in.bauddha.taisho.1998a.23) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1998a~en-mt.23.15) — English, machine translation ## Linked texts (1) - [大方廣佛華嚴經隨疏演義鈔](https://indike.org/pramana/in.bauddha.taisho.1736.24.63) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1998a.23.15](https://indike.org/pramana/in.bauddha.taisho.1998a.23.15) · Pramāṇa