[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) › 5.23 # 宏智禪師廣錄 5.23 宏智禪師廣錄 5.23 - **Language:** Classical Chinese ### [5.23](https://indike.org/pramana/in.bauddha.taisho.2001.5.23) 小參僧問。及盡淵源。洞明根蒂。周旋普應。不昧來機。如何是正法眼藏帶。師云。衲僧做處深沈。裏許機絲宛轉。僧云。如何是佛法藏帶。師云。一切文言唱說處。祖師諸佛印心時。僧云。如何是理貫帶。師云。露裸裸赤洒洒超一切。僧云。如何是事貫帶。師云。明歷歷常飄飄順一切。僧云。如何是理事縱橫帶。師云。裏許出頭來應世。分宗施設不同途。僧云。如何是屈曲垂帶。師云。宛轉是非從曲直。箇時消息解通風。僧云。如何是妙叶兼帶。師云。轉盡了無依當處全超越。僧云。如何是金針雙鎖帶。師云。正去偏來自回互。其間消息密全該。僧云。如何是平懷常實帶。師云。爾問我答時。要且無分外。僧云。九帶已蒙師指示。向上還有事也無。師云。恰似合面睡著。師乃云。諸佛之到處。祖師之傳處。衲僧之證處。眾生之得處。若也分曉去。其間門門戶戶。關關隔隔。一時打得透。何處不相應。所以浮山和尚九帶。盡是衲僧周旋做處。正法眼藏帶也。是吾祖密密傳心處。箇時妙不通風。靈自有眼。照得破提得起。穿得過弄得。出直然是恰恰好好周旋去。佛法藏帶也。一切語言。一大藏教。縱橫說時。無一句分外底。所以道。四十九年中。未甞說一字。理貫帶也。箇時如青天無雲。湛水無波。直下透得過。廓無依倚。妙絕瘢痕。事貫帶也。物物頭頭。心心法法。根根塵塵。在在處處。無纖毫外來底。便能縱縱橫橫。蕭蕭洒洒。唯心自性。了無一物。理事縱橫帶也。向裏頭能出。外面能歸。淨裸裸赤洒洒。沒可把。便能突出於鬧浩浩中。明歷歷處。常順寂寥時節。了無鬧浩浩者。屈曲垂帶也。爾東我東。爾西我西。爾南我南。爾北我北。自住其間。元無一點剩法。妙叶兼帶也。那時超宗越格。功盡智忘。密密有合體底時節。方名妙叶。金針雙鎖帶也。箇時正能來偏。偏能來正。於其中間。未曾應事。子能成其父。臣能奉其君。俱在門裏。未現相狀。便解向裏頭受用。平懷常實帶也。一切諸事。遍歷得盡。方能應事。自然堆堆地四稜塌地。在僧同僧。在俗同俗。在高同高。在下同下。隨緣赴感。逐浪隨波。更無特地。了不相礙。於不礙中。自然恰好。所以道。無心道者能如此。未得無心也大難。 > Informal gathering. A monk asked: “Exhausting the source, clearly understanding the root, responding everywhere in turning about, not dimming the incoming catalyst—what is the belt of the treasury of the true Dharma eye?” The Master said: “The patch-robed monk’s working place is deep and sunken; within it, the threads of the loom turn and wind.” > The monk asked: “What is the belt of the treasury of the Buddha Dharma?” The Master said: “Where all spoken words and chants are uttered; when the ancestral teachers and all buddhas seal the mind.” > The monk asked: “What is the belt stringing together principle?” The Master said: “Stark naked, completely stripped, transcending everything.” > The monk asked: “What is the belt stringing together phenomena?” The Master said: “Distinctly clear, ever-fluttering, following along with everything.” > The monk asked: “What is the belt crisscrossing principle and phenomena?” The Master said: “Stepping forth from within to respond to the world; establishing sectarian lineages through differing paths.” > The monk asked: “What is the belt hanging down in curves and bends?” The Master said: “Turning with right and wrong, following crooked and straight; at that very moment, the message understands how to let the wind through.” > The monk asked: “What is the belt of wonderful harmony and dual inclusion?” The Master said: “Turned around completely without reliance, thoroughly transcending on the spot.” > The monk asked: “What is the belt of the golden needle double-locking?” The Master said: “The upright goes and the biased comes, naturally interchanging; the message between them is intimately and wholly contained.” > The monk asked: “What is the belt of an ordinary mind, ever real?” The Master said: “When you ask and I answer, there is, after all, nothing extra.” > The monk asked: “We have been favored with the Master pointing out the nine belts. Is there still an affair beyond?” The Master said: “Just like falling asleep face down.” > The Master then said: “The place arrived at by all buddhas, the place transmitted by ancestral teachers, the place realized by patch-robed monks, the place attained by sentient beings—if you understand it clearly, then between all the doors and gates, all the passes and partitions, if you can penetrate them all at once, where will it not resonate? Therefore, Venerable Fushan’s nine belts are entirely the realms where patch-robed monks maneuver and work. > “The belt of the treasury of the true Dharma eye is the place where our ancestors intimately transmitted the mind. At that moment, it is wondrously impenetrable to wind, and the numinous naturally possesses eyes; it can illuminate through and lift up, thread through and play out, genuinely maneuvering just right and well. > “The belt of the treasury of the Buddha Dharma: when all language and the whole great canon of teachings are spoken in every direction, there is not a single extra phrase. Therefore it is said: ‘In forty-nine years, not a single word was ever spoken.’ > “The belt stringing together principle: at that time, it is like the blue sky without clouds, the clear water without waves; penetrating straight through, vast without reliance, wondrously without scars. > “The belt stringing together phenomena: every single thing, every single mind and phenomenon, every single sense organ and dust, everywhere and in all places, without the slightest grain coming from outside; thus one can be crisscrossing, untrammeled and free. Mind alone is one's own nature; fundamentally there is not a single thing. > “The belt crisscrossing principle and phenomena: able to come out from within, able to return from without; stark clean, totally stripped, with nothing to grasp. Then one can burst forth amidst the great hustle and bustle, at the distinctly clear place, ever according with the moments of silence and solitude, completely without any hustle and bustle. > “The belt hanging down in curves and bends: you go east, I go east; you go west, I go west; you go south, I go south; you go north, I go north. Naturally dwelling within, fundamentally without a speck of surplus Dharma. > “The belt of wonderful harmony and dual inclusion: at that time, transcending the lineage and surpassing patterns, function is exhausted and wisdom forgotten; only when there is a moment of intimately joining the substance is it called wonderful harmony. > “The belt of the golden needle double-locking: at that time, the upright can come to the biased, and the biased can come to the upright. In between them, before responding to affairs, the son can fulfill his father, and the minister can serve his lord; both remain within the gate, and before appearances are manifested, they already know how to find application within. > “The belt of an ordinary mind, ever real: only when all matters have been experienced to the end can one respond to matters. Naturally solid and four-square, with monks one is like a monk, with the worldly one is like the worldly, in high places one is like the high, in low places one is like the low; according with conditions to answer responses, chasing the waves and following the billows, with nothing forced and completely unobstructed. Amidst the unobstructed, it naturally hits the mark. Therefore it is said: ‘The person of the Way who has no-mind can do this; yet before attaining no-mind, it is indeed greatly difficult.’” > — English (machine translation) (machine translation) - [Previous: 5.22](https://indike.org/pramana/in.bauddha.taisho.2001.5.22) - [Next: 5.24](https://indike.org/pramana/in.bauddha.taisho.2001.5.24) - [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.5.23) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2001.5.23](https://indike.org/pramana/in.bauddha.taisho.2001.5.23) · Pramāṇa