[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) › [宏智禪師廣錄](https://indike.org/pramana/in.bauddha.taisho.2001) › 5.12 # 宏智禪師廣錄 5.12 宏智禪師廣錄 5.12 - **Language:** Classical Chinese ### [5.12](https://indike.org/pramana/in.bauddha.taisho.2001.5.12) 師乃云。本無如許多事。做來做去。便有如許多事。如今却從許多事中。減來減去。要到無許多事處。只爾尋常起滅者是生死。起滅若盡。即是本來清淨底。無可指註。無可比擬。寒山子道。吾心似秋月。碧潭澄皎潔。直得皎皎地如秋月。尚恐不是。又道。無物堪比倫。教我如何說。既是無物。又作麼生說。所以道。不可亦不可。此語亦不受。謂之逈絕無寄。一切處寄不得。箇是遍底心。安向什麼處。淨裸裸赤洒洒。絲毫立不得。只如適來上座子問。湛而獨存。十方普應。向他道也無十方可應。那時還有應底道理麼。混混地喚作大塊。若是分曉漢。直是玲玲瓏瓏。不分曉漢。便見碌碌蔌蔌。要須如珠發光光還自照。然雖是第二頭事。却須在第二頭辨。若有纖毫擾動。箇時便隨業流轉。歇得盡處。無可歇者。即是菩提。勝淨明心。不從人得。永嘉大師道。取不得捨不得。不可得中只麼得。豈不是八字打開。兩手分付珍重。 > The Master then said: "Fundamentally there are not this many matters. Doing this and doing that, there come to be this many matters. Now, conversely, from within the many matters, subtract and subtract, seeking to reach the place where there are not this many matters. It is only your ordinary arising and ceasing that is birth and death. If arising and ceasing are exhausted, that is the fundamentally pure, with nothing to point to, nothing to compare to. Hanshan said: 'My mind is like the autumn moon, / Clear and bright in the emerald pool.' Even if it is sparkling bright like the autumn moon, I still fear that is not it. He also said: 'No thing can compare with it; / Tell me, how can I speak of it?' Since there is no thing, how can one speak of it? Therefore it is said: 'Impermissible is also impermissible; even this phrase is not accepted.' It is called utterly transcendent without resting place. It cannot rest in any place. This is the all-pervading mind; where could it be placed? Clean and naked, stripped bare and unburdened, not the slightest thread can stand. Just as the senior monk asked a moment ago, 'Profound and uniquely persisting, universally responding to the ten directions,' I told him, 'There are also no ten directions to respond to.' At that time, is there still the principle of responding? Murky and blended, it is called the Great Clod. If one is a clear-sighted fellow, he is completely lucid and luminous. If one is not a clear-sighted fellow, he is seen to be mediocre and bustling. One must be like a jewel emitting light, its light returning to illuminate itself. Yet although this is an affair of the second head, one must nevertheless discern it at the second head. If there is the slightest disturbance, at that moment one will revolve along with karma. The place where resting is exhausted, where there is nothing left to rest, is bodhi. The supreme, pure, luminous mind is not obtained from others. Great Master Yongjia said: 'It cannot be grasped, it cannot be rejected; / within the unobtainable, it is obtained just so.' Is this not opening wide like the character eight, entrusting it with both hands? Take care!" > — English (machine translation) (machine translation) - [Previous: 5.11](https://indike.org/pramana/in.bauddha.taisho.2001.5.11) - [Next: 5.13](https://indike.org/pramana/in.bauddha.taisho.2001.5.13) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.2001.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2001~en-mt.5.12) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2001.5.12](https://indike.org/pramana/in.bauddha.taisho.2001.5.12) · Pramāṇa