[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) › 5.30 # 宏智禪師廣錄 5.30 宏智禪師廣錄 5.30 - **Language:** Classical Chinese ### [5.30](https://indike.org/pramana/in.bauddha.taisho.2001.5.30) 小參僧問記得。南泉問一菴主。如何是庵中主。主云。蒼天蒼天。此意如何。師云。今日更添怨苦。僧云。南泉云。蒼天即且止。如何是庵中主。主云。會即便會。不用忉忉。南泉拂袖便行。此意又如何。師云。上座今日太殺忉忉。僧云。庵主瀝乾肺膽。南泉真箇丈夫。師云。是恁麼也無。師乃云。若論箇一般事。直須是子細。直須是分曉稍。有一毫頭隔越。過犯彌天。諸佛諸祖證處。便是衲僧證處。爾若頭上有佛有祖。作麼生得見自己底。若見自己底。箇時立佛不得。立祖不得。立人不得。立法不得。直下廓然一切普遍。正放下時。純是箇自己。却為甚麼喚作佛。喚作祖。祖不是第二人。佛是靈靈淨覺底。箇是衲僧真實自到時節。若是真實自到也。方解喚得回來。在在處處得用。乃至見聞覺知。折旋俯仰。皆是恁麼輥底用。無一絲頭隔越。爾若不到恁麼時。生時不知甚麼處生。盡時不知甚麼處盡。既迷生處。即不知有盡處。乃至不知地水火風。見聞覺知。便喚作幻化影像。則不見本來人。本來人也隨分喚作子孫邊用。所以道。我有六兄弟。為我成家計。爾若不知有。便喚作六賊。自劫家寶去也。眼見色成褫爾莊嚴家計子。耳聞聲成褫爾莊嚴家計子。乃至香味觸法。皆悉恁麼地。是須分曉始得。諸兄弟。還曾恁麼地來麼。不見南泉問庵主。如何是庵中主。主云。蒼天蒼天。泉云。蒼天且止。如何是庵中主。主云。會即便會。不用忉忉。南泉拂袖便行。箇時便乃一把推出用也。若有些子佛法道理。又却成一切心緣妄想交織。見成公案子。是須徹根徹源去。若無如許多心緣妄想。自然出一頭地。如黃河輥底流相似。在眼曰見。靈雲便見桃花悟道。在耳曰聞。香嚴乃聞擊竹明心。爾尋常聞打鼓也。便來赴堂。見行食也。便知喫飯。那時直下恁麼去。都不作道理。何處不相應。纔有是非。紛然失心。爾還曾十二時中。無道理無思惟來麼。還曾平常穩密來麼。既一切皆是爾自己。即不見有它相。雲門大師道。飯豈不是爾自己。為甚麼將自己喫自己。時中放得下須是歇盡去。若有一絲頭即不見底。若見底去。便見生處。所以道。及盡去也三世諸佛口掛壁上。猶有一人呵呵大笑。若識此人參學事畢珍重。 > At an informal gathering, a monk asked: "I recall: Nanquan asked a hermit, 'What is the master in the hermitage?' The hermit said, 'Blue sky! Blue sky!' What is the meaning of this?" > The Master said, "Today, grief and suffering are added yet again." > The monk said, "Nanquan said, 'Let "Blue sky" rest for a moment; what is the master in the hermitage?' The hermit said, 'If you understand, then understand; no need to chatter.' Nanquan flicked his sleeves and left. What was the meaning of this?" > The Master said, "The elder is chattering excessively today." > The monk said, "The hermit drained his liver and gall dry; Nanquan was truly a great man." > The Master said, "Is that so?" > The Master then said: "In discussing this matter, you must be meticulous and utterly distinct. If there is the slightest strand of separation, your transgression fills the heavens. The place realized by all buddhas and patriarchs is precisely the place realized by patch-robed monks. If you have buddhas and patriarchs on your head, how can you see what is your own? If you see what is your own, at that moment buddha cannot be established, patriarch cannot be established, person cannot be established, and Dharma cannot be established. Directly open and vast, everything is pervasive. Right when you let go, it is purely oneself. Why then call it buddha, why call it patriarch? A patriarch is no second person; a buddha is efficacious, pure awakening. This is the time when a patch-robed monk truly arrives on his own. If you have truly arrived on your own, only then do you know how to call it back, and in every place attain its function—even seeing, hearing, perceiving, and knowing, bending, turning, bowing, and looking up, are all this rolling function, without a hair's breadth of separation. If you have not reached such a time, at birth you do not know where you are born from, and at the end you do not know where you end. Since you are confused about the place of birth, you do not know there is a place of ending. You do not even know earth, water, fire, and wind, seeing, hearing, perceiving, and knowing, but instead call them illusory manifestations and images; thus you do not see the original person. The original person is also, according to function, called the side of children and grandchildren. Therefore it is said: 'I have six brothers / who manage the household for me.' If you do not know they exist, you call them the six thieves, who rob your own family treasure. The eye seeing form helps adorn your household; the ear hearing sound helps adorn your household; down to fragrance, taste, touch, and phenomena, all are like this. You must be clear and distinct before you can attain it. Brothers, have you ever come this way? Do you not see: Nanquan asked the hermit, 'What is the master in the hermitage?' The hermit said, 'Blue sky! Blue sky!' Nanquan said, 'Let "Blue sky" rest. What is the master in the hermitage?' The hermit said, 'If you understand, then understand; no need to chatter.' Nanquan flicked his sleeves and left. Right then, he pushed it out in one thrust for use. If there is even a little bit of Buddhist doctrine, it turns into the interwoven fabric of all mental conditioning and false thoughts. As an established public case, you must reach the root and source. If you are without so much mental conditioning and false thoughts, naturally you stand out a head above the rest, like the Yellow River flowing by rolling along the bottom. In the eye it is called seeing: Lingyun saw peach blossoms and awakened to the Way. In the ear it is called hearing: Xiangyan heard bamboo struck and clarified his mind. Usually, when you hear the drum beaten, you go to the hall; when you see food served, you know to eat rice. At that moment, directly going on like that, do not make any intellectual understanding at all—where would you not correspond? The moment there is right and wrong, you lose your mind in confusion. Have you ever spent the twelve hours without intellectual understanding and without thoughts? Have you ever been ordinary, secure, and hidden? Since everything is yourself, you do not see any other appearance. Great Master Yunmen said: 'Is not rice your very self? Why do you take yourself to eat yourself?' In daily life, letting go requires resting completely. If there is a single strand, you will not see to the bottom. If you see to the bottom, you will see the place of birth. Therefore it is said: 'When one reaches the utmost, the mouths of the buddhas of the three periods hang on the wall, yet there is still one person laughing heartily.' If you recognize this person, the work of your study is finished. Take care!" > — English (machine translation) (machine translation) - [Previous: 5.29](https://indike.org/pramana/in.bauddha.taisho.2001.5.29) - [Next: 5.31](https://indike.org/pramana/in.bauddha.taisho.2001.5.31) - [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.5.30) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2001.5.30](https://indike.org/pramana/in.bauddha.taisho.2001.5.30) · Pramāṇa