[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) › 5.29 # 宏智禪師廣錄 5.29 宏智禪師廣錄 5.29 - **Language:** Classical Chinese ### [5.29](https://indike.org/pramana/in.bauddha.taisho.2001.5.29) 小參僧問記得。僧問夾山。如何是道。山云。太陽溢目。萬里不掛片雲。此意如何。師云。明明皎皎無私曲。直下承當不涉緣。僧云。淨裸裸赤洒洒去也。師云。還曾恁麼也無。僧云。無心體得無心道。體得無心道也休。師云。是箇般人真得自在。僧云。忽若有人問和尚如何是道。又作麼生。師云。十字街頭休斫額。僧云。小出大遇去也。師云。爾還曾踏著也未。僧云。相逢不拈出。舉意便知有。師云。長安夜夜家家月。幾處笙歌幾處愁。僧問記得。溈山摘茶次。問仰山。終日只聞子聲。不見子形。仰山撼茶樹。意旨如何。師云。覿面露堂堂。全身活卓卓。僧云。仰山復問溈山。溈山良久。意旨如何。師云。截斷兩頭路。中間不隔絲。僧云。其間還有得失也無。師云。一箇得體一箇得用。僧云。只如天童朝說暮說。為復明體明用。師云。舌頭不出口。爾莫亂鍼錐。師乃云。衲僧家。做得妙。田地自然穩密。受用不妨蕭灑。有底如俊鷂打鳩相似。打著打不著。便恁麼去。有底如鈍猫候鼠相似。候著候不著。只恁麼守。直饒打得著。候得出。若體若用。自然有箇省發處。所以溈山問仰山。終日只聞子聲不見子形。仰山撼茶樹。溈山云。子只得其用。仰山云。和尚作麼生。溈山良久。仰山云。和尚只得其體。兄弟得體底人。生死搖動不得。得用底人。縱橫留滯不得。若也在表不被物礙。在裏不被寂因。往來宛轉。自然成一家去。方知溈山得體仰山得用。它家父子有相就底處所。亦有相奪底時節。若也打得徹去。方知溈仰父子。俱不虛棄。在體時體中得用。在用時用中得體。所以道。借功明位。用在體處。借位明功。體在用處。且道。總不借時如何。偏正不曾離本位。無生那涉語因緣。 > At an informal gathering, a monk asked: "I recall: A monk asked Jiashan, 'What is the Way?' Shan said, 'The sun fills the eyes; for ten thousand leagues, not a wisp of cloud hangs.' What is the meaning of this?" > The Master said, "Bright and gleaming, without personal bias; directly taking it on, it does not engage with conditions." > The monk said, "Purely naked and fully exposed, it goes." > The Master said, "Have you ever been like this?" > The monk said, "With no mind, one realizes the mindless Way; having realized the mindless Way, one rests." > The Master said, "Such a person has truly attained sovereignty." > The monk said, "If suddenly someone asks the Venerable, 'What is the Way?', what would you say?" > The Master said, "At the crossroads, cease shading your eyes." > The monk said, "Giving a little and meeting with much." > The Master said, "Have you ever set foot on it?" > The monk said, "Meeting together, nothing is brought forth; as soon as a thought arises, one knows it is there." > The Master said, "In Chang'an, night after night, the moon shines on every house; / In how many places is there music, and in how many places grief?" > A monk asked: "I recall: While Guishan was picking tea, he asked Yangshan, 'All day long I hear only your voice, but do not see your form.' Yangshan shook the tea tree. What was the intention?" > The Master said, "Face to face, it is exposed magnificently; the whole body is vibrantly alive." > The monk said, "Yangshan then asked Guishan, and Guishan remained silent for a good while. What was the intention?" > The Master said, "Severing the roads at both ends, not a hair's breadth separates the middle." > The monk said, "Within this, was there any gain or loss?" > The Master said, "One attained substance; one attained function." > The monk said, "What about Tiantong's speaking morning and evening—is it to clarify substance or to clarify function?" > The Master said, "My tongue does not leave my mouth; do not recklessly poke with needle and awl." > The Master then said: "When patch-robed monks act with subtlety, their ground is naturally secure and hidden, and their application is effortlessly untrammeled. Some are like swift falcons striking doves: hitting or missing, they just fly on. Some are like dull cats waiting for mice: waiting or not waiting, they just stay on watch. Even if you hit the mark or wait it out, whether substance or function, naturally there will be an awakening. Therefore, Guishan asked Yangshan, 'All day long I hear only your voice, but do not see your form.' Yangshan shook the tea tree. Guishan said, 'You have only attained its function.' Yangshan said, 'What about you, Venerable?' Guishan remained silent for a good while. Yangshan said, 'Venerable, you have only attained its substance.' Brothers, one who attains substance cannot be shaken by birth and death. One who attains function cannot be held back or obstructed in horizontal or vertical freedom. If, outside, you are not obstructed by things, and inside, you are not bound by quietude, then circulating back and forth, it naturally forms a single family. Only then do you know that Guishan attained substance and Yangshan attained function. Their family, father and son, has places where they accommodate each other, and also times where they snatch from each other. If you penetrate through, only then will you know that Guishan and Yangshan, father and son, cast nothing away in vain. When in substance, function is attained within substance; when in function, substance is attained within function. Therefore it is said: 'Borrowing function to illuminate position, function resides in substance; borrowing position to illuminate function, substance resides in function.' Tell me, when nothing at all is borrowed, how is it? Bias and upright have never left their original positions; how does the unborn engage with the causal conditions of words?" > — English (machine translation) (machine translation) - [Previous: 5.28](https://indike.org/pramana/in.bauddha.taisho.2001.5.28) - [Next: 5.30](https://indike.org/pramana/in.bauddha.taisho.2001.5.30) - [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.5.29) — English, machine translation ## Linked texts (1) - [汾陽無德禪師語錄](https://indike.org/pramana/in.bauddha.taisho.1992.2.189) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2001.5.29](https://indike.org/pramana/in.bauddha.taisho.2001.5.29) · Pramāṇa