宏智禪師廣錄 1.103

1.103

一人而盡節。育萬物以如春。致　宗廟之內安。為法門之外護。又拈香云。此一瓣香。供養隨州大洪山第四代淳和尚。用酬法乳之恩。遂就坐。東林長老白推云。法筵龍象眾。當觀第一義。師云。祇如第一義諦。又作麼生觀。密密綿綿。佛祖在其間。不容著眼。明明了了。師資於當處。相與傳心。不可思議。難為話會。眾中莫有向興化門頭敲唱底麼。僧問。昔日波羅奈國。轉大法輪。甘露灑而群生普潤。今日大守請師。未審。有何祥瑞。師云。朔風吹雨成雪。天意傕梅作花。進云。一雨周沙界。群生永夜甦。師云。在爾分上。還有津潤也無。進云。雨中看皓月。火裏汲清泉。師云。又向甚處去也。進云。圓通佛祖上頭機。玉馬垂絛日下嘶。師云。後五日與爾相見。僧問。南泉有書。與茱萸云。理隨事變。寬廓非外。事得理容。寂寥非內。未審。意旨如何。師云。水向竹邊流出綠。風從花裏過來香。進云。作家鑪鞴本分鉗鎚。師云。讚歎也讚歎不及。師乃云。從上諸祖。以心印心。殊無外得底一毫許法。直須照徹根源窮極淵底。得坐也。水連天岸。㳷合秋容。旁分也。月度星河。增明夜魄。直是混不得。類難齊。絕功勳無辨處。居壽域於萬化之後。靈然無根。體生緣於一念之前。妙存有地。到這裏。可謂從佛口生。從法化生。得佛法分。便乃法隨法行。法幢隨處建立。即一如於萬變之上。住三昧於諸塵之中。所以道。若般若波羅蜜多清淨。若一切智智清淨。無二無二分無別無斷故。諸禪德。還體悉得麼。良久云。機絲不掛梭頭事。文彩縱橫意自殊（謝詞不錄）復舉。睦州和尚開堂。陞坐便問。院主在麼。僧正云在。又問。首座在麼。僧正云在。又問。維那在麼。僧正云在。州云。三段不同。收歸上科。餘義文長。付在來日。便下座。師云。睦州和尚。十字打開。兩手分付。若也踏步向前。便被當面諱却。睦州開堂圓通。為爾諸人點撿了也。圓通開堂。諸人且道。畢竟作麼生。相逢會有智音知。何必清風動天地。東林長老白椎云。諦觀法王王王王法如是。師便下座。

the One Man with utmost fidelity, nurturing the myriad things like spring; causing internal peace within the ancestral shrines, and serving as external protectors of the Dharma gate." He also took up incense and said: "This pellet of incense is offered to Venerable Chun, the fourth generation of Mount Dahong in Suizhou, to repay the debt of his Dharma milk." Thereupon he took his seat. The Elder of Donglin struck the gavel and said: "The dragons and elephants of the Dharma assembly, you should observe the primary meaning!" The Master said: "Just as for the primary meaning, how is it to be observed? Dense and continuous, the Buddhas and ancestors within it do not permit fixing the eye; distinctly clear, master and disciple right on the spot mutually transmit the mind. Inconceivable, difficult to discuss and understand. Is there anyone in the assembly who will knock and sing before the gate of Xinghua?" A monk asked: "In ancient days in the country of Vārāṇasī, the great wheel of the Dharma was turned, the sweet dew was sprinkled, and all living beings were universally moistened. Today the Governor invites the Master; I wonder, what auspicious signs are there?" The Master said: "The northern wind blows rain into snow; the will of heaven urges plums into bloom." [The monk] advanced and said: "A single rain pervades the sandy realms; all living beings revive from the long night." The Master said: "On your part, is there any moistening or not?" [The monk] advanced and said: "Watching the bright moon in the rain; drawing clear spring water from the fire." The Master said: "Where have you gone off to again?" [The monk] advanced and said: "The supreme mechanism of the Buddhas and ancestors of Yuantong; the jade horse with drooping tassels neighs beneath the sun." The Master said: "I will meet you in five days." A monk asked: "Nanquan wrote a letter to Zhuyu, saying: 'Principle follows the changes of phenomena; broad and vast, it is not outside. Phenomena attain the accommodation of principle; solitary and silent, it is not inside.' I wonder, what is the meaning?" The Master said: "Water flowing beside the bamboo emerges green; / Wind passing through the flowers brings fragrance." [The monk] advanced and said: "The furnace and bellows of an adept, the tongs and hammer of the fundamental affair." The Master said: "Praising and praising cannot even reach it." The Master then said: "From ancient times the ancestral masters transmitted mind with mind, utterly without the slightest Dharma obtained from outside. One must directly illuminate thoroughly to the source and fathom the deep bottom. Attaining the seat: water connects with heaven's shores, seamlessly matching autumn's countenance. Lateral division: the moon crosses the river of stars, increasing the brightness of the night's spirit. It truly cannot be mixed, kinds are hard to equalize; cutting off achievements and merits, there is no place to discern. Dwelling in the realm of longevity after the myriad transformations, it is marvelously aware without roots; embodying the conditions of arising before a single thought, it wondrously exists with ground. Reaching here, one can be said to be born from the mouth of the Buddha, born from the transformation of the Dharma, attaining a share of the Buddha-Dharma; then Dharma is practiced according to Dharma, and the Dharma banner is erected everywhere. Identical to the one suchness above the myriad changes, abiding in samādhi amid all dusts. Therefore it is said: 'Whether it is the purity of prajñāpāramitā or the purity of all-knowledge, because there is no duality, no duality-division, no difference, and no severance.' Good Chan practitioners! Do you fully embody and understand?" After a long pause, he said: "The loom's threads are not attached to the shuttle's affair; / The patterns running vertically and horizontally have an intention of their own." (Words of thanks are omitted.) He again cited: "When Venerable Muzhou opened the hall, he ascended the seat and immediately asked, 'Is the monastery director present?' The Sangha Rectifier said, 'Present.' He also asked, 'Is the head monk present?' The Sangha Rectifier said, 'Present.' He also asked, 'Is the karmadāna present?' The Sangha Rectifier said, 'Present.' Muzhou said, 'The three sections are not the same; they are gathered into the upper category. The remaining meaning and text are long; I leave them for tomorrow.' He then descended from the seat." The Master said: "Venerable Muzhou opened up wide in four directions, entrusting with both hands. If you step forward, you will be denied to your face. Muzhou's opening of the hall has been scrutinized for you all by Yuantong. For Yuantong's opening of the hall, tell me, everyone: in the end, what is it like? Meeting, there will be one of wise tone who understands; / Why must a clear wind shake heaven and earth?" The Elder of Donglin struck the gavel and said: "Clearly observe the Dharma of the Dharma King; the Dharma of the Dharma King is like this." The Master then descended from the seat.