[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) › 5.22 # 宏智禪師廣錄 5.22 宏智禪師廣錄 5.22 - **Language:** Classical Chinese ### [5.22](https://indike.org/pramana/in.bauddha.taisho.2001.5.22) 小參僧問。田地穩密底人。作麼生擡脚。師云。裏頭移一步。明月逐波流。僧云。進一步時。滿目光生去也。師云。正恁麼時作麼生進。僧云。劫壺空處轉身時。裏許風光還不墮。師云。依俙纔月出。髣髴又星移。僧云。只如未進步時。又向甚麼處。安身立命。師云。銀河淨無浪。半夜月橫秋。僧云。神通游戲底人。作麼生放身。師云。轉盻解歸來。蕭然還就位。僧云。一切處絕蹤跡去也。師云。且道。神通游戲時。自合如何。僧云。靈靈不昧。了了常知。師云。要且未能超脫。僧云。誰敢特地。師云。一切處應現。絲髮不留痕。師乃云。洞塵劫事。只在一彈指間。若向一彈指間。前後際斷。箇時俱位不得。塵劫已前。只是恁麼事。三世諸佛。望爾頂𩕳不著。六代祖師。覷爾脚跟不到。直饒若佛若祖。只是旁窺仰讚有分。終不敢向當頭道著一句子。縱爾做盡方便。設盡門庭。要當頭道一句子也不得。本色人自住本位。乃至一切諸佛出世。侵犯我不得。一切眾魔出興。侵犯我不得。塵劫已前。者一坐具地。是爾自所住處。人人到箇時節。彼不侵犯我。我不侵犯彼。洞然法界。元無一絲毫隔越。箇時識得破。便喚作諸佛。爾若背覺合塵。便是眾生境界。做得到處。更有甚麼事來。是須穩穩密密平平淡淡去。所以道。正中來。無中有路隔塵埃。但能不觸當今諱。也勝前朝斷舌才。若是其間過來。自然於一切不觸。直然鬧浩浩處。要且迢然混不得。彼自是彼。我自是我。惺惺地一條路子。蕩蕩地無人敢向其間作障礙。是衲僧行履處。直饒如芥子小。裏許一條路子也恁麼大。此是爾真心境界。乃至若大若小。若方若圓。具足如是許多妙處。若自住若自證。自然恁麼相應去。所以道。佛子住此地。即是佛受用。經行及坐臥。常在於其中珍重。 > At an informal gathering, a monk asked: "For a person whose ground is secure and close, how does he lift his foot?" > The Master said: "Shifting one step inside; the bright moon follows the flowing waves." > The monk said: "When taking a step forward, the eyes are completely filled with light." > The Master said: "Just at such a time, how do you advance?" > The monk said: "When turning the body where the vase of the kalpa is empty, the scenery within does not fall away." > The Master said: "Faintly, the moon just rises; indistinctly, the stars shift again." > The monk said: "Just as when one has not yet taken a step, where does one settle one's body and establish one's life?" > The Master said: "The Silver River is pure and without waves; at midnight the moon spans the autumn." > The monk said: "For a person of spiritual penetrations and sport, how does he release his body?" > The Master said: "Turning his gaze, he knows to return; lonely and detached, he returns to his position." > The monk said: "In all places, traces are utterly cut off." > The Master said: "Tell me: when sporting with spiritual penetrations, what should one naturally be like?" > The monk said: "Numinous and unfailing, clearly and ever knowing." > The Master said: "In the end, you have not yet been able to transcend." > The monk said: "Who would dare do so deliberately?" > The Master said: "Manifesting responsively in all places, without leaving a trace the breadth of a silk thread or a hair." > > The Master then said: "The affairs of dust-eons are only within a single finger-snap. If within a single finger-snap the bounds of before and after are cut off, at that time no position can be occupied. Prior to the dust-eons, it was just this affair. The buddhas of the three times looking up cannot reach your crown; the patriarchs of the six generations peering down cannot reach your heels. Even if it be buddhas or patriarchs, they only have a share in peeking sideways and looking up in praise; they never dare speak a phrase directly to your face. Even if you exhaust all expedient means and establish all manner of gates and thresholds, wishing to speak a phrase directly to your face is impossible. A person of genuine color naturally abides in his fundamental position, to the extent that when all buddhas appear in the world, they cannot encroach upon me; when all demons arise, they cannot encroach upon me. Prior to the dust-eons, this ground of a single sitting cloth is your own dwelling place. When everyone reaches that season, they do not encroach upon me, and I do not encroach upon them. The vast and open Dharma realm fundamentally has not a single hair of separation. If you can see through it at that moment, you are called a buddha. If you turn your back on awakening and merge with dust, that is the realm of sentient beings. When reaching the place of accomplishment, what further affair could there be? One must be secure and close, calm and ordinary. > > "Therefore it is said: 'Coming from within the upright, within nothingness there is a road separated from dust. If only one can avoid offending the taboo of the reigning sovereign, it surpasses the tongue-cutting talent of the former dynasty.' If you have passed through here, naturally you do not offend anything at all. Right in the midst of bustling clamor, it is thoroughly distinct and cannot be mixed. That is naturally that; I am naturally I. A clearly aware single path, vast and open, where no one dares make an obstacle—this is the patch-robed monk's sphere of practice. Even if it were as small as a mustard seed, the single path within is just as vast. This is the realm of your true mind, down to whether great or small, square or round, endowed with so many wondrous aspects. Whether abiding on your own or verifying on your own, you naturally correspond like this. Therefore it is said: 'When a son of the Buddha abides in this ground, it is the Buddha's enjoyment; walking, standing, sitting, and lying down, he is always within it.' Take care!" > — English (machine translation) (machine translation) - [Previous: 5.21](https://indike.org/pramana/in.bauddha.taisho.2001.5.21) - [Next: 5.23](https://indike.org/pramana/in.bauddha.taisho.2001.5.23) - [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.5.22) — English, machine translation ## Linked texts (3) - [人天眼目](https://indike.org/pramana/in.bauddha.taisho.2006.3.33) — Classical Chinese - [註華嚴經題法界觀門頌](https://indike.org/pramana/in.bauddha.taisho.1885.2.264) — Classical Chinese - [瑞州洞山良价禪師語錄](https://indike.org/pramana/in.bauddha.taisho.1986b.1.104) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2001.5.22](https://indike.org/pramana/in.bauddha.taisho.2001.5.22) · Pramāṇa