[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) › 5.7 # 宏智禪師廣錄 5.7 宏智禪師廣錄 5.7 - **Language:** Classical Chinese ### [5.7](https://indike.org/pramana/in.bauddha.taisho.2001.5.7) 師乃云。諸兄弟。若是此一段事。且須分曉始得。汝若分曉去。便能超毘盧越釋迦。作淨妙法身。出金剛眼孔。儞但歇去。歇得盡時。靈然不昧。更須退步就己。方能徹底相應。箇時若有獨在之照。猶帶功在。豈不見道。子歸就父。為什麼父全不顧。理合如斯。父子之恩何在。始成父子之恩。如何是父子之恩。刀斧斫不開。又云。誕生王子。是須有父。纔轉身時。即不見有。那時喚作妙盡冥符。若是卓卓地體得。向箇裏移一步。如珠發光。光還自照。却有箇紹底道理。又須回頭窺本位顧位。却回頭便能濶步過今時。天明不覺曉。分照不落影。垂應不涉緣。著得个身。向鬧浩浩中。灑然不被物雜。所以道。即此見聞非見聞。更無聲色可呈君。箇中若了全無事。體用何妨分不分。諸兄弟參禪漢。敲骨打髓。是恁麼地做。有一般漢便道。未話已前。已是道了。汝不見道。語帶玄而無路。舌頭談而不談。截斷天下人舌頭即不無。爭教無舌人解語。又不見僧問古德云。如何是和尚本來心。古德云。犀因翫月紋生角。象被雷驚花入牙。若是體得明白了。便乃跨萬法頭上。不為萬法礙。到恁麼時。不立語言。不拘影像。所以道。諸佛不出世。四十九年說。祖師不西來。少林有妙訣。諸佛既不出世。為什麼四十九年說。祖師既不西來。為什麼少林有妙訣。須信道。是法住法位。世間相常住。這裏不移一絲。不動一點。那時一句子。擲地作金聲。便知道正中偏。一輪皎潔正當天。若恁麼辨得出。在語也妙。在默也妙。說時常默。默時常說。便能超四空出三界。箇是透脫漢做底。且道。如何履踐得恁麼去。翡翠踏翻荷葉雨。鷺鷥衝破竹林煙。 > The Master then said: "Brothers, if it comes to this matter, you must first understand it clearly. If you understand it clearly, you will be able to transcend Vairocana and surpass Śākyamuni, make the pure and marvelous Dharma-body, and produce the diamond eye. You need only rest; when you rest completely, it is vividly wondrous and unobscured. Furthermore, you must take a step back and turn toward yourself; only then can you respond thoroughly. At such a time, if there is an illumination of solitude, it still carries function. Have you not heard it said: 'The son returns to the father; why does the father pay him no heed at all?' Principle should be like this. 'Where is the affection between father and son?' Only then is the affection between father and son accomplished. 'What is the affection between father and son?' Even axes and cleavers cannot sever it. It is also said: 'The newly born prince must have a father; the moment he turns around, none is seen.' That time is called 'marvelous culmination and dark concord.' If you realize this toweringly, take a step forward into this realm—like a jewel emitting light, which light still illuminates itself—there is a principle of succession. You must also turn your head back to observe the original position, taking regard of the position; turning back, you will then be able to stride broadly past the present time. Dawn breaks without one noticing the morning; distinct illumination does not fall into shadows; extending response does not involve conditions. Having situated this body, amidst bustling clamor, one is untrammeled and unmixed by things. Therefore it is said: 'This very seeing and hearing is not seeing and hearing; / There are no sounds and forms to present to you. / If within this you understand there is entirely no affair, / What harm is there whether substance and function are divided or not?' / You brothers who practice Chan, knocking the bones and piercing the marrow, work in just such a way. Some fellows immediately say: 'Before speech, it was already spoken.' Have you not heard it said: 'Words carry the mystery without a path; the tongue speaks without speaking.' Cutting off the tongues of everyone under heaven is not without merit; how do you make a tongueless person understand words? Have you not also seen a monk ask an ancient worthy: 'What is the master's original mind?' The ancient worthy said: 'Because the rhinoceros contemplates the moon, patterns form on its horn; / Because the elephant is startled by thunder, designs enter its tusk.' If you realize this clearly, you will stride over the heads of all dharmas, unobstructed by all dharmas. Arriving at such a time, one sets up no language and is bound by no images. Therefore it is said: 'The Buddhas did not appear in the world, / Yet they preached for forty-nine years; / The ancestral master did not come from the West, / Yet Shaolin has a wondrous secret.' Since the Buddhas did not appear in the world, why did they preach for forty-nine years? Since the ancestral master did not come from the West, why does Shaolin have a wondrous secret? You must believe it when it is said: 'These dharmas abide in their dharma-positions; the worldly characteristics are constantly abiding.' Here, not a single thread shifts, not a single speck stirs. At that moment, a single phrase thrown to the ground makes a golden sound. Then you know the bias within the upright: 'A bright, pure wheel squarely in the sky.' If you can discern it like this, speech is wondrous, and silence is also wondrous. When speaking, one is constantly silent; when silent, one is constantly speaking. One is then able to transcend the four formless realms and escape the three realms. This is what a liberated fellow accomplishes. And tell me, how do you walk like this? 'The kingfisher treads over the rain on lotus leaves; / The egret bursts through the smoke of the bamboo grove.'" > — English (machine translation) (machine translation) - [Previous: 5.6](https://indike.org/pramana/in.bauddha.taisho.2001.5.6) - [Next: 5.8](https://indike.org/pramana/in.bauddha.taisho.2001.5.8) - [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.5.7) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2001.5.7](https://indike.org/pramana/in.bauddha.taisho.2001.5.7) · Pramāṇa