宏智禪師廣錄 1.140

1.140

師於當月二十九日。就本州天寧寺開堂。發運閣學。度疏與師。師接得良久云。善財彌勒。相逢有彈指之緣。居士文殊。酬對到忘言之處。妙在箇中投契。還他方外知音。也應今正是時。會與重宣此義。宣疏罷。知府學士。度疏與師。師接得復云。隨呼而應。虛谷有無盡之音。對像而形。圓鑑有不私之照。心心相印。法法現成。其或未然。更煩重舉。宣疏罷。師陞座拈香云。此一瓣香。恭為　今上皇帝陛下萬歲萬歲萬萬歲。伏願。天地容於聖心。日月助於炎德。皇基綿遠。不可窮其方隅。壽嶽穹崇。不可窮其數量。體蒼蒼之至化。施物物於淳仁。次拈香云。此一瓣香。奉為執政大臣。兩制侍從發運閣學。知府學士通判寺丞闔府文武寀寮。竝願奉國惟忠。贊　一人之大業。潛心游道。體萬彙之元功。福慧光嚴。壽齡綿久。以父母恩。而及百姓。以佛祖囑。而護叢林。又拈香云。此一瓣香。是祖禰傳宗之信。乃衲僧取則之時。幾回舉似與人。真箇不忘得處。供養隨州大洪山第四代淳和尚。用酬法乳之恩。遂就坐。天寧長老白椎云。法筵龍象眾。當觀第一義。師云。若論第一義諦。又作麼生觀。諸聖宗仰而為師。衲僧心傳而為祖。居混茫之化表。出離微之道前。無象無名。難思難議。到者裡。須知有建化門頭敲唱底時節。眾中莫有了事底衲僧麼。出來相見。時有僧問。適來發運疏中道。鉗鎚在手。要須法雨䨦霈。正恁麼時。願見作家手段。師云。半夜烏兒頭戴雪。天明啞子抱頭歸。進云。寶印當風妙。重重錦縫開去也。師云。天共白雲曉。水和明月流。進云。幸逢席上台星鑑。好運靈光第一機。師云。爾只今問第幾機。進云。霜林玉鳳生雛。月戶金雞唱曉。師云。直須恁麼。僧問。昔日興化道。我逢人即不出。出即不為人。三聖云。我逢人即出。出即便為人。未審。二尊宿。還有相違處也無。師云。落霞與孤鶩齊飛。秋水共長天一色。進云。如是。則春蘭秋菊。各自馨香。師云。又恁麼去也。進云。敢問。和尚為復是為人出。不為人出。師云。動容揚古路。不墮悄然機。進云。爭奈空生不解。巖中坐。惹得天花動地來。師云。今日遭人點撿。進云。還許學人下箇註脚也無。師云許。進云。截斷脚下五色線。拈却長蘆下馬臺。師云。無爾下足處。師乃云。釋迦出世。以眾生妄想迷封。而說種種法。達磨西來。以底事現成圓滿。而傳密密心。說種種法也。以楔出楔。傳密密心也。以符合符。諸仁者。一段光明。爛爛月含霜夜。一壺爽氣。沈沈水與天秋。空而不空。廓然自照。有而不有。湛兮若存。法身圓極。而無去來。物物難逃其外。佛眼洞鑑而一同異。塵塵但入其中。所以古人道。森羅及萬象。一法之所印。若恁麼會得。方知道。一切處是爾自己。一切處是爾光明。一切處是爾坐道場。一切處是爾作佛事。雖然如是。且道。光影俱忘。又作麼生體悉。良久云。玉馬雪行歸半夜。羚羊掛角月沈西。陳謝罷復舉。保壽開堂三聖推出一僧。保壽便打。三聖云。恁麼為人。瞎却鎮州一城人眼去在。保壽便下座。師云。禪客相逢。自有琢磨之妙。作家做處。元無刀斧之痕。且道。正恁麼時作麼生。還會麼。影草事羸本色漢。截流機對當行家。天寧長老白椎云。諦觀法王法。法王法如是。師便下座。

On the twenty-ninth day of the same month, the Master inaugurated the hall at Tianning Monastery in this prefecture. The Academician of the Transport Commission handed the proclamation to the Master. The Master received it, and after a long pause said: "Sudhana and Maitreya met with the affinity of a snap of the fingers; Layman [Vimalakīrti] and Mañjuśrī conversed to the point of forgetting words. The wonder lies in the accord within; it must be left to a kindred spirit beyond conventions. Now is also the proper time; let us re-proclaim this meaning for the assembly." When the reading of the proclamation was concluded, the Prefectural Academician handed a proclamation to the Master. The Master received it and again said: "Responding to each call, the empty valley has an inexhaustible sound; forming shapes before reflections, the round mirror has an impartial illumination. Mind and mind seal each other; phenomenon after phenomenon is fully realized. If this is not yet so, we must trouble you to raise it again." When the reading of the proclamation was concluded, the Master took the high seat, held up incense, and said: "This clove of incense is reverently offered for our Present Emperor, His Majesty: may he live ten thousand years, ten thousand years, ten thousand times ten thousand years! We humbly pray that heaven and earth may be contained within the sagely mind, and that the sun and moon may assist his radiant virtue. May the imperial foundation be enduring, its bounds unfathomable; may his mountain of longevity be towering, its measure unsearchable. Embodying the supreme transformation of the azure heavens, may he extend pure benevolence to all things." Next, he held up incense and said: "This clove of incense is respectfully offered for the Chief Ministers of State, the Academicians of the Two Hanlin Academies, the Attendants, the Academician of the Transport Commission, the Prefectural Academician, the Vice Prefect, the Court Supervisor, and all civil and military officials of the entire prefecture. May they all serve the state with loyalty alone, assist in the great enterprise of the One Man, immerse their minds in traversing the Way, and embody the primordial work of all myriad things. May their blessing and wisdom be radiantly majestic, their lifespans long-enduring. May they extend parental kindness to the common people, and protect the monastic groves in accord with the entrustment of the buddhas and patriarchs." Again he held up incense and said: "This clove of incense is the token of ancestral transmission of the lineage; it is the time for patch-robed monks to take the standard. How many times has it been brought up to show people? Truly, the place it was obtained cannot be forgotten. I offer it to the fourth-generation Venerable Shun of Mount Dahong in Suizhou, to repay the debt of the milk of Dharma." He then took his seat. The Elder of Tianning struck the gavel and said: "Assembly of dragons and elephants at the Dharma banquet, you should contemplate the supreme truth." The Master said: "If we discuss the supreme truth, how can it be contemplated? The sages revere it as their teacher; patch-robed monks transmit it through the mind as their ancestor. It abides beyond the shapeless transformations; it emerges prior to the way of subtlety. Without form and without name, it is difficult to conceive and difficult to discuss. Arriving here, one must know that there is a season of striking and chanting before the gate of establishing transformations. Is there among the assembly a patch-robed monk who has settled the matter? Come forth and meet!" At that time a monk asked: "Just now, the Transport Commissioner's proclamation stated: 'The tongs and hammer are in hand, and the Dharma rain must pour down torrentially.' Right at such a time, we wish to see the methods of an adept." The Master said: "At midnight, a black crow wears snow on its head; at dawn, a mute clutches his head and returns." The monk pressed: "The precious seal facing the wind is wondrous; the embroidered seams have opened layer upon layer." The Master said: "The sky dawns together with white clouds; water flows along with the bright moon." The monk pressed: "Having the good fortune to meet the radiance of the Prime Minister's stars at this gathering, properly turn the foremost pivot of spiritual light." The Master said: "Which number pivot are you asking about right now?" The monk pressed: "In the frosty forest, the jade phoenix hatches a fledgling; at the moonlit door, the golden rooster crows at dawn." The Master said: "It must be just like this." A monk asked: "In the past, Xinghua said, 'Whenever I meet someone, I do not emerge; if I emerge, it is not for the sake of the person.' Sansheng said, 'Whenever I meet someone, I emerge; if I emerge, it is for the sake of the person.' I wonder, do the two venerable masters conflict with each other or not?" The Master said: "'Sunset clouds fly together with a solitary duck; autumn waters share one color with the vast sky.'" The monk pressed: "If so, then spring orchids and autumn chrysanthemums each have their own fragrance." The Master said: "Going like this again!" The monk pressed: "May I ask, Venerable Sir, do you emerge for the sake of people, or do you not emerge for the sake of people?" The Master said: "Moving with demeanor, I proclaim the ancient path; I do not fall into quietist stillness." The monk pressed: "What can be done when Subhūti did not understand, sitting within the cliff, and enticed heavenly flowers to shake the earth?" The Master said: "Today I have been checked by someone." The monk pressed: "Do you still permit this student to append a footnote?" The Master said: "Permitted." The monk pressed: "Cut through the five-colored thread under your feet; take away the horse-dismounting platform of Changlu." The Master said: "There is no place for you to set foot." The Master then said: "Śākya came into the world and, because sentient beings were deluded and bound by false thoughts, spoke various Dharmas. Bodhidharma came from the west and, because this fundamental affair is readily complete and perfect, transmitted the secret mind. Speaking various Dharmas is using a wedge to knock out a wedge; transmitting the secret mind is using a tally to match a tally. Good people! A single stretch of radiance, brilliant as the moon embracing a frosty night; a single jug of crisp air, deep as water sharing autumn with the sky. Empty yet not empty, vast and open, self-illuminating; existent yet not existent, pure and still, as if enduring. The Dharma body is completely perfect and has no coming or going; nothing can escape beyond it. The Buddha eye sees thoroughly and unifies sameness and difference; dust mote after dust mote merely enters within it. Therefore the ancients said: 'The myriad forms and phenomena are sealed by a single Dharma.' If you can understand like this, only then will you know that every place is yourself, every place is your radiance, every place is your seated bodhimaṇḍa, and every place is your performing Buddha work. Even though this is so, tell me: when radiance and shadow are both forgotten, how do you comprehend it?" After a long pause, he said: "The jade horse walks through snow and returns at midnight; the antelope hangs by its horns while the moon sinks in the west." After expressing thanks, he again cited: "When Baoshou inaugurated a hall, Sansheng pushed forward a monk. Baoshou immediately struck him. Sansheng said, 'Acting for people like this will blind the eyes of everyone in the whole city of Zhenzhou!' Baoshou then stepped down from his seat." The Master said: "When Chan travelers meet, there is of course the wonder of polishing. Where adepts act, there are originally no marks of knife or axe. But tell me: right at such a time, how is it? Do you understand? Using grass to cast shadows on affairs impairs an authentic fellow; cutting off the flow in function confronts a master of the trade." The Elder of Tianning struck the gavel and said: "Clearly contemplate the Dharma of the Dharma King; the Dharma of the Dharma King is like this." The Master then stepped down from his seat.