[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) › 5.13 # 宏智禪師廣錄 5.13 宏智禪師廣錄 5.13 - **Language:** Classical Chinese ### [5.13](https://indike.org/pramana/in.bauddha.taisho.2001.5.13) 小參僧問記得。僧問韶山。是非不到處。還有句也無。山云。一片孤雲不露醜。意旨如何。師云。裏許有些子難為說向人。僧云。說著後如何。師云。頭角生也。僧云。若然者醜拙露去。師云。異類中來分化事。何妨影裏却相逢。僧云。手把過頭杖。逢春點異花。師云。還真箇也無。僧云。直得頭頭是物物渠。師云。十年歸不得。忘却來時路。僧云。為什麼却如此。師云。直須忘却始得。師乃云。參禪一段事。其實要脫生死。若脫生死不得。喚什麼作禪。且道。作麼生生。作麼生死。作麼生脫。若一念迷本隨情。牽在一切處。紛紛紜紜膠膠擾擾。既從不自由處生。還從不自由處死。若是分曉漢。本無所從來。明白恁麼用。便於一切時一切處。脫徹無依。萬象中出一頭地。恁時不帶四大五蘊來。方有出身路子。臘月三十日。依舊恁麼去。所謂來無所從。去無所至。箇時淨無夤緣。廓無處所。三際斷六門空。所以道。恢恢焉。晃晃焉。逈出思議之表也。思不到。議不及。心念纔萌。便成流注。若是一切心念盡。也無天堂到儞。也無地獄到儞。十方虛空。純淨無垢。廓然明白。惺惺恁麼來。是諸佛菩薩生處。癡愛投種。是眾生生處。其間善惡兼帶。便成善道惡道。若或善惡如浮雲。起滅俱無處。這裏生佛立不得。六祖和尚道。不思善不思惡。正當恁麼時。還我明上座父母未生時本來面目。諸兄弟。未休休去。未歇歇去。儞若歇得盡。休得穩。千聖不可携。不可携處。是儞自己。不要作道理咬言句。胡棒亂喝。盡是業識流轉。更若取他處分。受他指註。又是依草附木。直須無師智自然智。見性不留佛。大悟不存師。方有些子衲僧氣息。且道。作麼生行履。得斷生死超凡聖去。無影樹下合同船。琉璃殿上無知識。 > At an informal gathering, a monk asked: "I recall that a monk asked Shaoshan, 'Where right and wrong do not reach, is there still a phrase or not?' Shan said, 'A single wisp of solitary cloud does not expose ugliness.' What is the meaning?" > The Master said, "Inside there is a little something difficult to explain to people." > The monk said, "How is it after it is spoken?" > The Master said, "Horns sprout." > The monk said, "If so, then ugliness and clumsiness are exposed." > The Master said, "Coming among different species to share the work of transformation, / what harm is there in meeting again in the shadows?" > The monk said, "Holding an over-the-head staff in hand, / meeting spring, one points out strange flowers." > The Master said, "Is it really so or not?" > The monk said, "It directly results in every thing being it, each object being that." > The Master said, "Unable to return for ten years, / having forgotten the road by which one came." > The monk said, "Why is it like this?" > The Master said, "One must forget it completely before it is attained." > The Master then said: "This matter of investigating Chan is truly about liberating oneself from birth and death. If you cannot be liberated from birth and death, what do you call Chan? Tell me, how does birth arise? How does death occur? How does liberation occur? If for a single thought you are deluded about the root and follow emotion, you are dragged into all places, in confusion and tangled turmoil. Since you are born from what is not free, you will also die from what is not free. If you are a clear-sighted fellow, fundamentally there is no place from which you come; clearly functioning in this way, you are at all times and in all places completely freed with nothing to rely on, standing head and shoulders above all phenomena. At that time, not bringing along the four great elements and five aggregates, you will then have a way to step forward. On the thirtieth day of the twelfth month, you go on just like this as before. It is said, 'Coming with no place from which one comes, going with no place to which one arrives.' At that time, pure without conditions, vast without location, the three time periods are severed and the six gates are empty. Therefore it is said: 'Vast and expansive! Bright and radiant! Utterly transcending thought and discussion.' Thought cannot reach it, discussion cannot touch it. As soon as a mental thought sprouts, it becomes a continuous flow. If all mental thoughts are exhausted, no heaven reaches you, and no hell reaches you. The empty space of the ten directions is purely clean and undefiled, vast and clear. Coming alertly in this way is where all buddhas and bodhisattvas are born. Planting seeds with delusion and love is where sentient beings are born. Mixed with good and evil between them, they become good destinies and evil destinies. If good and evil are like floating clouds, with nowhere for arising and ceasing to exist, neither sentient beings nor buddhas can stand here. The Sixth Patriarch said: 'Do not think of good, do not think of evil. Just at such a time, return to me Senior Monk Ming's original face before his parents gave birth to him.' Brothers, why not quit right now? Why not rest right now? If you can rest completely and quit securely, the thousand sages cannot lead you along. Where you cannot be led along is yourself. Do not make up principles and chew on words and phrases. Wild strikes and random shouts are all the revolving of karmic consciousness. Furthermore, if you take instructions from another and accept his pointing out, that is again relying on grass and clinging to wood. You must have teacherless wisdom and spontaneous wisdom: seeing nature does not retain a buddha; great awakening does not preserve a teacher. Only then will you have a bit of the flavor of a patch-robed monk. And tell me: how should one conduct oneself so as to sever birth and death and transcend the ordinary and the sacred? Beneath the shadowless tree, the same boat; / on the lapis lazuli palace, no good friend." > — English (machine translation) (machine translation) - [Previous: 5.12](https://indike.org/pramana/in.bauddha.taisho.2001.5.12) - [Next: 5.14](https://indike.org/pramana/in.bauddha.taisho.2001.5.14) - [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.5.13) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2001.5.13](https://indike.org/pramana/in.bauddha.taisho.2001.5.13) · Pramāṇa