[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) › 5.43 # 宏智禪師廣錄 5.43 宏智禪師廣錄 5.43 - **Language:** Classical Chinese ### [5.43](https://indike.org/pramana/in.bauddha.taisho.2001.5.43) 小參云。一段光明亘古今。有無照破脫情塵。當頭觸著彌天過。退步承當特地新。紫極宮中鳥抱卵。銀河浪裏兔推輪。是須妙手携來用。百億分身處處真。兄弟此箇田地。豈涉春緣。其中偏正去來。當處離微出入。暗中著眼。明裏藏身。借位明功。體在用處。借功明位。用在體處。通身及盡。撒手那邊。照用同時。人境俱奪。却從本地建立得來。一切處不存軌則。拽來便用。無可不可。經行坐臥。語默動容。運大神通。作大佛事。所以臨濟入門便喝。德山入門便棒。打地和尚凡有所問。只打地一下。俱𦙁和尚凡有所問。只竪一指。歸宗拽石。雲居般土。豈不是大機大用。那有留滯。與諸人二時上堂。開單展鉢。恰恰不相較。只為情生智隔。識逐事移。背覺合塵。附情于物。不能自在。而今若見若聞。若語若默。直下脫落去。猶是門裏出身。塵中辨細。只如細中之細。又作麼生記得。陸亘大夫問南泉和尚。姓甚麼。泉云姓王。陸云。王還有眷屬也無。泉云。四臣不昧。陸云。王居何位。泉云。玉殿苔生。後僧舉問曹山。玉殿苔生意旨如何。山云。不居正位。僧云。忽遇八方來朝時如何。山云。它不受禮。僧云。何用來朝。山云。違即斬。僧云。違是臣分上事。未審君意如何。山云。樞密不得旨。僧云。燮理之功。全歸臣相也。山云。且道。君意作麼生。僧云。方外誰敢論量。山云。如是如是。師云。曹山方圜匠手。切忌當頭。者僧始末作家終不觸手。各解通方回互宛轉旁參。子細撿點將來。猶成奉重。墮在功勳。未得同身共命。一氣連枝。作麼生履踐。得與它合。要會麼。紹了非功。不得色。借功却作誕生緣。 > In an informal gathering, \[the master\] said: A span of brilliance extends from ancient times to now; / Illumining through being and non-being, casting off emotional dust. / Directly encountering it head-on, an error filling the heavens; / Stepping back to undertake it, exceptionally fresh. / In the Palace of the Purple Culmen, birds brood on eggs; / Within the waves of the Silver River, the hare turns the wheel. / It must be taken up by a wondrous hand and put to use: / Dividing the body into hundreds of millions, everywhere true. Brothers, how does this ground touch upon spring conditions? Within it, bias and upright come and go; on the spot, separation and subtlety exit and enter. Fixing the eyes in darkness, concealing the body in brightness; borrowing position to illuminate function, substance resides in the place of function; borrowing function to illuminate position, function resides in the place of substance. The whole body exhausted, letting go on that side: illumination and function are simultaneous, person and environment both snatched away. Established anew from the original ground, in no place are rules retained. Pulled out, it is immediately used; nothing is unacceptable. Walking, standing, sitting, lying down; speech, silence, movement, demeanor—exercising great spiritual penetrations, performing great Buddhist work. Therefore Linji shouted upon entering the gate; Deshan struck with his staff upon entering the gate; whenever Master Dadi was asked, he only struck the ground once; whenever Master Juzhi was asked, he only raised a single finger; Guizong dragged rocks; Yunju moved earth. Are these not the great capacity and great function? Where is there any stagnation? With all of you going to the hall at the two times, opening your bowls and spreading your cloths, it is entirely not at variance. It is solely because emotions arise that wisdom is blocked, and consciousness shifts following affairs; turning one's back on enlightenment to unite with dust, attaching feelings to things, one cannot be free. Now, whether seeing or hearing, whether speaking or silent, if you cast it off right under it, this is still emerging from within the gate, discerning the subtle within dust. But what about the subtlest of the subtle? Remember: Grand Councillor Lu Gen asked Master Nanquan, 'What is your surname?' Nanquan said, 'My surname is Wang.' Lu said, 'Does the King have dependents or not?' Nanquan said, 'The four ministers are not deluded.' Lu said, 'In what position does the King dwell?' Nanquan said, 'Moss grows in the jade palace.' Later, a monk brought this up and asked Caoshan, 'What is the meaning of "Moss grows in the jade palace"?' Caoshan said, 'He does not dwell in the upright position.' The monk said, 'What happens when the eight directions suddenly come to court?' Caoshan said, 'He does not accept homage.' The monk said, 'What is the use of coming to court?' Caoshan said, 'Disobedience brings beheading.' The monk said, 'Disobedience is a matter on the ministers' part; what is the ruler's intent?' Caoshan said, 'The Bureau of Military Affairs receives no decree.' The monk said, 'The merit of harmonious governance falls entirely to the prime ministers.' Caoshan said, 'And tell me: what is the ruler's intent?' The monk said, 'Beyond the realm, who dares calculate or weigh it?' Caoshan said, 'So it is, so it is.' The master said: Caoshan is a master carpenter of the square and circle; beware of meeting him head-on! This monk, from beginning to end an adept, never touched hands with him. Each understands how to adapt skillfully, interchanging, meandering, and collaterally participating. Examining closely, it still becomes reverent service, falling into achievement; they have not yet attained the same body and common life, connected on a single branch with one breath. How can one practice to unite with it? Do you want to understand? 'Inherited, it is non-achievement, not attaining color; / Borrowing achievement, it becomes the condition for birth.' > — English (machine translation) (machine translation) - [Previous: 5.42](https://indike.org/pramana/in.bauddha.taisho.2001.5.42) - [Next: 5.44](https://indike.org/pramana/in.bauddha.taisho.2001.5.44) - [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.5.43) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2001.5.43](https://indike.org/pramana/in.bauddha.taisho.2001.5.43) · Pramāṇa