[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) › 23.18 # 大慧普覺禪師語錄 23.18 大慧普覺禪師語錄 23.18 - **Language:** Classical Chinese ### [23.18](https://indike.org/pramana/in.bauddha.taisho.1998a.23.18) 昔大珠和尚初參馬祖，祖問：「從何處來？」曰：「越州大雲寺來。」祖曰：「來此擬須何事？」曰：「來求佛法。」祖曰：「自家寶藏不顧，拋家散走作甚麼？我這裏一物也無，求甚麼佛法？」珠遂作禮問：「那箇是慧海自家寶藏？」祖曰：「即今問我者是汝寶藏，一切具足更無欠少，使用自在，何假外求？」珠於言下識自本心，不由知覺。後住大珠，凡有扣問，隨問而答，打開自己寶藏，運出自己家財，如盤走珠，無障無礙。曾有僧問：「般若大否？」珠曰：「般若大。」曰：「幾許大？」曰：「無邊際。」曰：「般若小否？」曰：「般若小。」曰：「幾許小？」曰：「看不見。」曰：「何處是？」「何處不是？」爾看，他悟得自家寶藏底，還有一星兒實法傳授與人否？妙喜常常說與學此道者，若是真實見道之士，如鐘在虛，如谷應響，大扣大鳴，小扣小應？近代佛法可傷，為人師者，先以奇特玄妙，蘊在胸襟遞相沿襲，口耳傳授以為宗旨。如此之流邪毒人心，不可治療，古德謂之謗般若人，千佛出世不通懺悔。此是宗門善巧方便誘引學者底第二箇樣子，妙明居士決定究竟，當如此樣子參。 > In the past, when Master Dazhu first visited Mazu, the Patriarch asked, 'Where have you come from?' He said, 'I have come from Dayun Monastery in Yuezhou.' The Patriarch said, 'What do you intend to do coming here?' He said, 'I have come seeking the Buddha-Dharma.' The Patriarch said, 'Ignoring your own treasure-house, what are you doing running off abandoning your home? I have not a single thing here; what Buddha-Dharma are you seeking?' Dazhu then bowed and asked, 'Which is Huihai's own treasure-house?' The Patriarch said, 'That which is questioning me right now is your treasure-house, completely endowed with everything, lacking nothing at all. You are free to use it at will; why rely on seeking outside?' At these words, Dazhu recognised his original mind, not by means of intellect or perception. Later, when dwelling at Dazhu, whenever anyone inquired, he answered according to the question, opening his own treasure-house and carrying out his own family wealth, like a pearl rolling in a dish, unobstructed and unhindered. A monk once asked, 'Is prajñā large?' Dazhu said, 'Prajñā is large.' He asked, 'How large?' He said, 'Without boundaries.' He asked, 'Is prajñā small?' Dazhu said, 'Prajñā is small.' He asked, 'How small?' He said, 'Invisible.' He asked, 'Where is it?' Dazhu said, 'Where is it not?' Look! Does he who has awakened to his own treasure-house still have a single speck of real Dharma to transmit to others? Miaoxi constantly says to those who study this Way: If one is truly a person who has seen the Way, then like a bell in the void or a valley echoing a sound, when struck heavily it resounds heavily, and when struck lightly it responds lightly. In recent times, the Buddha-Dharma is lamentable: those who serve as teachers first store up the bizarre and mysterious in their chests, passing it down from one to another, transmitting it mouth-to-ear as their fundamental tenet. Those of this sort poison people's minds with heterodoxy, beyond remedy; the ancients called them people who slander prajñā, for whom repentance is barred even if a thousand buddhas appear in the world. This is the second model of the ancestral school's skillful means in guiding students. Layman Miaoming, in determinedly seeking the ultimate, should investigate according to this model. > — English (machine translation) (machine translation) - [Previous: 23.17](https://indike.org/pramana/in.bauddha.taisho.1998a.23.17) - [Next: 23.19](https://indike.org/pramana/in.bauddha.taisho.1998a.23.19) - [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.23.18) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1998a.23.18](https://indike.org/pramana/in.bauddha.taisho.1998a.23.18) · Pramāṇa