[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) › 5.24 # 宏智禪師廣錄 5.24 宏智禪師廣錄 5.24 - **Language:** Classical Chinese ### [5.24](https://indike.org/pramana/in.bauddha.taisho.2001.5.24) 小參僧問記得。洞山和尚。有三路學。鳥道．玄路．展手。如何是鳥道。師云。應處無蹤跡。絲毫不礙身。僧云。如何是玄路。師云。圓同太虛。無欠無餘。僧云。如何是展手。師云。當機的的用。的的用當機。僧云。只如古人又道。解接無根樹。能挑海底燈。未審。無根樹作麼生接。師云。絕後甦來。知音者準。師乃云。若論箇一般真實底事。元離一切有象。離一切幻化。離一切浮虛。方名真實事。實相是無相之相。真心是無心之心。真得是無得之得。真用是無用之用。若如是也。却是箇豁落做處。却是箇真實做處。一切法到底。其性如虛空。正恁麼時。却空它不得。雖空而妙。雖虛而靈。雖靜而神。雖默而照。若能如此。先天地先。一段事。後天地後。一段事。生死是箇中影象。畢竟立生死不得。真實到生死底。若不恁麼。隨夢幻而流。在一切境界。殊無些小得力處。識得破。辨得徹。喚得回。弄得出。在一切諸法。同影象而生。在一切諸相。同幻化而用。如電如影。如夢如響。了無一絲一毫為真為實。清淨本然。箇時周遍法界皆是。真淨妙明。箇時建立。所以道。法隨法行。法幢隨處建立。何處不是諸人放光明。何處不是諸人得受用。何處不是諸人現神通。何處不是諸人作佛事。若論帶箇殼漏子。於一切世間。在一切諸法中。不被一切諸法礙。然而恰恰了生死。到底恁麼去。所以道。解接無根樹。能挑海底燈。箇時絕氣息處弄得活。絕光影處明得出。更須跨一步。法法皆是。自己之所變轉。如我身中現一切相。一切相為我身中莊嚴。箇時亦不見有貧富男女。是非得失差別等相。為爾諸人有取相有捨相。所以不能與虛空合法界等。僧到夾山山問。從甚麼處來。僧云。洞山來。山云。洞山有何言句示徒。僧云。尋常教學人三路學。山云。何者三路。僧云。玄路鳥道展手。山云。實有此語否。僧云。實有。山云。鬼持千里鈔。林下道人悲。汝若盡一切法。便見十方無壁落。四面亦無門。都無依倚。都無因緣。箇時透得。豈不是一路學。能入世來。一切法沾染不得。一切法籠絡不得。豈不是一路學。其或青青黃黃。指東劃西。是法住法位。世間相常住。豈不是一路學。須人人真實到恁麼時節始得。爾若不曾到。便被夾山道鬼持千里鈔。林下道人悲。 > Informal gathering. A monk asked: “I recall: Venerable Dongshan had the three paths of practice—the bird’s path, the dark path, and extending the hands. What is the bird’s path?” The Master said: “Where it responds, there are no tracks; not a thread hinders the body.” > The monk asked: “What is the dark path?” The Master said: “Round and identical to the great void, lacking nothing, with nothing in excess.” > The monk asked: “What is extending the hands?” The Master said: “Right on the mark, clearly functioning; clearly functioning, right on the mark.” > The monk asked: “Just as the ancients also said: ‘Knowing how to graft the rootless tree, able to light the lamp at the bottom of the sea.’ I wonder, how does one graft the rootless tree?” The Master said: “Coming back to life after total annihilation; only an intimate friend will recognize it.” > The Master then said: “If we speak of this single real affair, it is fundamentally separate from all appearances, separate from all illusions, separate from all superficial falsity—only then is it called the real affair. True form is the form of formlessness; the true mind is the mind of no-mind; true attainment is the attainment of non-attainment; true function is the function of no-function. If it is like this, it is instead an open, vast working place, instead a real working place. When all phenomena reach their end, their nature is like empty space. At this very moment, one cannot empty it away. Though empty, it is wondrous; though void, it is numinous; though quiet, it is divine; though silent, it is illuminating. If one can be like this, it is the single affair before heaven and earth, the single affair after heaven and earth. Birth and death are images within it; ultimately, birth and death cannot be established. For one who truly reaches birth and death, if it were not like this, drifting along with dreams and illusions, amidst all states of existence there would not be the slightest place of finding strength. If you see through it, discern it thoroughly, summon it back, and bring it into play, then amidst all phenomena you arise alongside images, and amidst all forms you function alongside illusions. Like lightning, like shadows, like dreams, like echoes—not a single thread or hair is taken as true or real; fundamentally pure, at that time it pervades the entire Dharma realm. Truly pure, wondrous, and luminous, at that time it is established. Therefore it is said: ‘The Dharma moves according to the Dharma; the Dharma banner is erected everywhere.’ Where are you not emitting light? Where are you not finding application? Where are you not displaying supernatural powers? Where are you not performing Buddha works? > “If we speak of wearing this skin bag, amidst all realms and within all phenomena, not being obstructed by any phenomenon, yet precisely settling birth and death—going all the way to the end like this, it is said: ‘Knowing how to graft the rootless tree, able to light the lamp at the bottom of the sea.’ At the place where breath is cut off, one can bring it alive; at the place where light and shadows are extinguished, one can make it clear. One must take yet another step: phenomenon after phenomenon is entirely one's own transformation and turning. Just as all forms appear within my body, all forms serve as adornments within my body. At that moment, neither are there seen differentiated marks of poverty and wealth, male and female, right and wrong, gain and loss. Because all of you grasp at marks and discard marks, you cannot merge with empty space and be equal to the Dharma realm. > “A monk arrived at Jiashan. Shan asked: ‘Where do you come from?’ The monk said: ‘I come from Dongshan.’ Shan said: ‘What words and phrases did Dongshan use to instruct students?’ The monk said: ‘He constantly taught students the three paths of practice.’ Shan said: ‘What are the three paths?’ The monk said: ‘The dark path, the bird’s path, and extending the hands.’ Shan said: ‘Are there really such words?’ The monk said: ‘There really are.’ Shan said: ‘A ghost carrying a thousand-mile draft; the person of the Way in the forest weeps.’ If you exhaust all phenomena, you will see that in the ten directions there are no walls, nor are there doors on any of the four sides, completely without reliance, completely without conditions. Penetrating through at that moment—is that not one path of practice? Being able to enter into the world, yet without a single phenomenon being able to defile you, without a single phenomenon being able to ensnare you—is that not one path of practice? Or green and yellow, pointing east and drawing west, ‘these phenomena abide in their phenomenal positions, and the worldly marks are eternally abiding’—is that not one path of practice? Everyone must genuinely arrive at such a moment, and only then will it do. If you have not arrived, you will just be told by Jiashan: ‘A ghost carrying a thousand-mile draft; the person of the Way in the forest weeps.’”} \], > — English (machine translation) (machine translation) - [Previous: 5.23](https://indike.org/pramana/in.bauddha.taisho.2001.5.23) - [Next: 5.25](https://indike.org/pramana/in.bauddha.taisho.2001.5.25) - [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.5.24) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2001.5.24](https://indike.org/pramana/in.bauddha.taisho.2001.5.24) · Pramāṇa