宏智禪師廣錄 1.188

1.188

小參云。恁麼時恁麼處。是爾諸兄弟。安居田地。還端的也未。而今事不獲己。便有重話會語。先佛遺範。禁足護生。祇要諸人不妄行一步。不作眾生想念。罷却機警。盡却攀緣。一味休歇。窮教到底去。打教徹頭去。莫依倚莫停留。直使無絲毫粘惹。方喚作解作活計底人。解紹家業底人。所以古人道。如人在家三十年。愁什麼家業不辨。祇如雲蓋問石霜。萬戶俱開即不問。萬戶俱閉時如何。霜云。堂中事作麼生。蓋無語。經半年方來下語云。無人接得渠。霜云。道則太殺道祇道得一半。蓋云。和尚又作麼生。霜云。無人識得渠。蓋便禮拜。兄弟子就父移。功圓路轉。動犯則頭角生也。醜拙露也。直饒琉璃殿上。玉女搖頭。明月堂前石人撫掌。也祇是旁參邊事。到者裡。三世諸佛瞻望不及。歷代祖師毀贊不著。天下老和尚詮註不到。方有少分相應。如今欲得恁麼去麼。且把兩頭攃開中閒放下。髑髏前四大後體取。就裏許携得將來。隨到處用得恰好。方信道。十方世界中。唯有一乘法。更無一滴滲漏。直得塵塵剎剎。佛佛祖祖。莫祇道佛祖在剎塵裡安居。元祇者便是。擬議則話作兩橛。依俙則不得一如。不見雲門拈拄杖子示眾云。拄杖子化為龍。吞却乾坤了也。山河大地甚處得來。好兄弟雲門。拈十方世界。在拄杖頭上。作箇道場。盡十方諸佛。諸大菩薩。一切眾生。總在拄杖頭上結制。可謂是一塵入正受。諸塵三昧起。促一劫以為一日。延一日以為一劫。豈祇以一夏為時分。一處為方所。祖不云乎。宗非促延。一念萬年。無在不在。十方目前。若能恁麼履踐則得。相應則知。以法界為畔岸。以圓覺為伽藍。且道。如何是伽藍中人。良久云。鷺倚雪巢猶可辨。烏投漆立事難明（陳謝畢）復舉。僧問洞山。寒暑到來。如何迴避。山云。何不向無寒暑處去。僧云。如何是無寒暑處。山云。寒時寒殺闍梨。熱時熱殺闍梨。師云。一盤黑白互交羅。生殺其中細琢磨。樵人疑著當頭著。不覺腰閒爛斧柯。

Instructing the assembly, [the Master] said: "Such a time and such a place is the ground where you brothers peacefully abide. Is it really true and certain yet or not? Now, having no alternative, there are words of repeated conversation. The bequeathed standard of past Buddhas is to refrain from walking and protect living beings, merely requiring you not to take a false step, not to make conceptual thoughts about sentient beings, to put an end to cunning alertness, and exhaust all conditioned grasping. Single-mindedly rest and cease, investigating thoroughly to the very end, breaking through all the way, neither leaning nor staying, directly making it so that there is not the slightest cling or entanglement—only then are you called someone who understands how to manage the livelihood, someone who understands how to inherit the family estate. Therefore the ancients said: 'Like a person who has been at home for thirty years, what need to worry that the family estate cannot be managed?'
"Take, for instance, Yungai asking Shishuang: 'I do not ask about when the myriad doors are all open; how is it when the myriad doors are all closed?' Shishuang said, 'What is the affair inside the hall?' Yungai had no words. After half a year had passed, he then came to offer words, saying, 'No one can receive him.' Shishuang said, 'Though you have spoken indeed exceedingly well, you have only spoken half of it.' Yungai said, 'What does the Venerable say?' Shishuang said, 'No one can recognize him.' Yungai then made prostrations.
"Brothers, the son approaches the father's position; when function is rounded, the path turns. If motion encroaches, horns sprout and the ugly and clumsy are exposed. Even if the jade maiden shakes her head in the lapis lazuli palace, or the stone figure claps hands before the bright moon hall, these are still only affairs on the collateral side. Arriving here, the Buddhas of the three periods of time cannot catch sight of it; the ancestral masters throughout the generations can attach neither slander nor praise; the old venerables under heaven cannot reach it with exposition—only then is there a small measure of accord.
"Do you now wish to attain it thus? Just toss aside both ends, let go of the middle, and realize it before the skull and after the four great elements. Bring it forth from within, and wherever you go use it just right. Only then will you believe that: 'In the worlds of the ten directions, there is only the Dharma of the One Vehicle.' There is not another drop leaking through, directly reaching every dust-mote and every kṣetra, every Buddha and every ancestor. Do not merely say that the Buddhas and ancestors peacefully abide within dust-motes and kṣetra; originally it is just this. If you deliberate, you break the talk into two ends; if you are indistinct, you will not attain the one suchness.
"Have you not seen Yunmen hold up his staff and instruct the assembly, saying: 'The staff transforms into a dragon and swallows up heaven and earth. From where do the mountains, rivers, and the great earth come?' Good brothers, Yunmen held up the worlds of the ten directions upon the tip of his staff to make a place of practice, so that all the Buddhas of the ten directions, all the great bodhisattvas, and all sentient beings together conclude the retreat upon the tip of the staff. It can be called a single dust entering right contemplation, and all dust-motes arising in samādhi; shortening a kalpa to make a day, and lengthening a day to make a kalpa. How could it merely be taking one summer as the period of time, and one place as the location? Did the Ancestor not say: 'The lineage is neither shortened nor lengthened; / A single thought is ten thousand years; / There is nowhere it is not present, / The ten directions right before one's eyes'? If you can tread thus, you will attain it; if you accord, you will know it—taking the Dharma realm as the border, and taking perfect awakening as the monastery (saṅghārāma). Tell me: what is a person within the monastery?"
After a good while he said: "A heron leaning against a snowy nest can still be distinguished; / A crow perched in lacquer—the matter is hard to clarify."
(Having finished expressing thanks, he then brought up:) A monk asked Dongshan, "When cold and heat arrive, how should one avoid them?" Dongshan said, "Why not go to the place where there is neither cold nor heat?" The monk said, "What is the place where there is neither cold nor heat?" Dongshan said, "When cold, it freezes the ācārya to death; when hot, it burns the ācārya to death."
The Master said:
"A board of black and white mutually interwoven; / Slaying and giving life within it are finely refined. / The woodcutter hesitates over a single head-on move, / Unaware that at his waist the axe-handle has rotted away."