[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) › 29.33 # 大慧普覺禪師語錄 29.33 大慧普覺禪師語錄 29.33 - **Language:** Classical Chinese ### [29.33](https://indike.org/pramana/in.bauddha.taisho.1998a.29.33) 宗杲雖年運而往矣，不敢不勉彊力以此事與衲子輩激揚，一日粥後撥牌子，輪一百人入室，間有負命者上鉤來，亦有咬人師子，以此法喜禪悅為樂，殊不覺倦，亦造物見憐耳。左右福慧兩全，日在至尊之側，而留意此段大事因緣，真不可思議事。釋迦老子曰：「有勢不臨難，豪貴學道難。」非百劫千生曾承事善知識，種得般若種子深，焉能如是信得及？只這信得及處，便是成佛作祖底基本也。願公只向信得及處覷捕，久久自透脫矣，然第一不得著意安排覓透脫處，若著意則蹉過也。釋迦老子又曰：「佛道不思議，誰能思議佛。」又佛問文殊師利曰：「汝入不思議三昧耶？」文殊曰：「弗也。世尊！我即不思議，不見有心能思議者，云何而言入不思議三昧？我初發心欲入是定，如今思惟，實無心想而入三昧。如人學射，久習則巧，後雖無心，以久習故，箭發皆中。我亦如是，初學不思議三昧，繫心一緣，若久習成就，更無心想，常與定俱。」佛與祖師所受用處，無二無別。近年叢林有一種邪禪，以閉目藏睛，觜盧都地作妄想，謂之不思議事，亦謂之威音那畔空劫已前事，纔開口便喚作落今時。亦謂之根本上事，亦謂之淨極光通達，以悟為落在第二頭，以悟為枝葉邊事。蓋渠初發步時便錯了，亦不知是錯，以悟為建立，既自無悟門，亦不信有悟者。這般底，謂之謗大般若、斷佛慧命，千佛出世不通懺悔。左右具驗人眼久矣，似此等輩，披却師子皮作野干鳴，不可不知。某與左右雖未承顏接論，此心已默默相契多年矣。前此答字，極不如禮，今專遣法空禪人，代往致敬，故不暇入善思惟三昧，只恁麼信手信意，不覺葛藤如許，聊謝不敏而已。 > Although Zonggao's years are advancing, I dare not fail to exert my strength to rouse and encourage the patch-robed monks with this matter. One day after morning gruel, I turned the signboards and took a rotation of one hundred people into the abbot's room; among them occasionally were those willing to stake their lives who took the hook, and also lions that bite people. Taking this dharma-joy and Chan delight as happiness, I feel no fatigue at all—perhaps the Creator takes pity on me. You, my lord, are complete in both blessings and wisdom; daily you are at the side of the Sovereign, yet you keep your mind on this matter of the great cause—it is truly an inconceivable thing. Old Man Śākya said: 'Possessing power without leaning on it is difficult; for the noble and wealthy to study the Way is difficult.' If you had not, across hundreds of kalpas and thousands of lifetimes, attended upon spiritual friends and planted the prajñā seed deeply, how could you have such complete faith? Just this place of complete faith is the foundation for becoming a buddha and acting as a patriarch. I hope you will only watch and seek toward this place of complete faith; after a long time you will naturally break through and be released. However, above all, you must not intentionally arrange and seek a place to break through; if you apply your mind, you will miss it. Old Man Śākya also said: 'The Buddha's path is inconceivable; who can conceive of the Buddha?' Again, the Buddha asked Mañjuśrī: 'Do you enter the inconceivable samādhi?' Mañjuśrī said: 'No, World-Honoured One! I myself am the inconceivable, and I do not see that there is any mind able to conceive; how can one speak of entering the inconceivable samādhi? When I first aroused the aspiration, I wished to enter this concentration; reflecting upon it now, there is truly no mental thought, yet one enters samādhi. Like a person learning archery: with long practice one becomes skillful; later, though without intention, because of long practice, every arrow loosed hits the mark. I am also like this: initially learning the inconceivable samādhi, I tied my mind to one condition; with long practice accomplished, there are no longer any mental thoughts, and I am constantly united with concentration.' What the Buddhas and patriarchs experienced and used is without duality and without distinction. In recent years in the monasteries there is a kind of heterodox Chan that closes the eyes, conceals the pupils, and with pouting lips engages in delusive thoughts, calling it 'the inconceivable matter', and also calling it 'the matter before the empty kalpa on that side of King of Awesome Sound'. The moment one opens one's mouth, they call it 'falling into the present'. They also call it 'the fundamental matter', and call it 'when purity reaches its extreme, light penetrates throughout', regarding enlightenment as falling into the secondary, and regarding enlightenment as a matter of branches and leaves. Because they were mistaken from their very first step, yet do not know it is a mistake, they regard enlightenment as an artificial contrivance; since they themselves have no gateway to enlightenment, they also do not believe that anyone is enlightened. Such people are called slanderers of great prajñā and destroyers of the Buddha's wisdom-life; even if a thousand buddhas appear in the world, they cannot be granted repentance. You have long possessed the eye that examines people; as for such people, who wear a lion's skin while howling like jackals, you cannot fail to know them. Although I have not had the honor of meeting you face to face to discuss matters, this mind has silently tallied with yours for many years. My previous letter in reply was extremely lacking in etiquette; now I specially dispatch the Chan man Fakong to pay my respects on my behalf. Thus having no leisure to enter the samādhi of right contemplation, I have simply let my hand and mind flow, unknowingly producing such entanglements, merely to apologize for my lack of ability. > — English (machine translation) (machine translation) - [Previous: 29.32](https://indike.org/pramana/in.bauddha.taisho.1998a.29.32) - [Next: 29.34](https://indike.org/pramana/in.bauddha.taisho.1998a.29.34) - [Up: 29](https://indike.org/pramana/in.bauddha.taisho.1998a.29) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1998a~en-mt.29.33) — English, machine translation ## Linked texts (1) - [宗鏡錄](https://indike.org/pramana/in.bauddha.taisho.2016.45.2.4) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1998a.29.33](https://indike.org/pramana/in.bauddha.taisho.1998a.29.33) · Pramāṇa