宏智禪師廣錄 1.197

1.197

小參云。好兄弟。一亘清虛衲子家。十方三世箇生涯。光明照夜髑髏眼。消息含春枯木花。曉色依依雲冉冉。天容淡淡月斜斜。母陀羅臂通身是。今日逢場便攃沙。諸人還甘得麼。若是大丈夫漢𠜾剞。底人。紹乃祖家風。入諸佛閫域。不肯將荒草埋頭葛藤絆足。直下磊磊落落。孤逈逈峭巍巍。赤灑灑露裸裸地去。不見道。動即影現。覺即塵生。到者裏。如經蠱毒之鄉水。也不得霑他一滴。若也傍他門戶。受他教詔。入他行市。坐他床榻堪作甚麼。碧潭似鏡。不臥蒼龍。青天無雲。難藏老兔。石女舞袖。木人搖頭。繡靴轉側玉堂寒。金鞭回指朱門曉。從此花生錦上。佛現世間。開方便門。示真實相。不免將無作有。破二成三。於淨潔田地上攃土攃沙。就報化門戶頭。不即不離。先賢古聖。來傳語底人。後學初機。還薦得也未。若欲疾相應早成辨。把從前知見參學得底。商量得底。傳授得底。一時打疊却淨辨去。莫將一絲頭來。作鬪釘作安排。便見不相似。但知識自本來頭。入彼變化境。自然一切處作得主把得住。也無一乘可馭。也無萬行可修。也無三界可出。也無萬法可了。爾若道出三界。則便壞三界。爾若道在三界。則便礙三界。爾若待了萬法。則萬法紛然。爾若待轉萬法。則萬法擾爾。到此直須不出不在不壞不礙不轉不了不紛不擾。便見獨露底身。便是灑落底漢。不妨聲色裡睡眠。聲色裡坐臥。絕諸對待。常光現前。開發覺華。超脫情境。始信元不修持。不曾染污。無量劫中。本來具足。圓陀陀地。曾無一毫頭許欠少。曾無一毫頭許盈餘。覺上坐恁麼說話。皆是剩語。如無孔鐵鎚上下楔相似。諸人爾道既是知。為甚不改。還會麼。相逢不飲空歸去。明月清風也笑人。復舉僧問風穴。浩浩塵中。如何辨主。穴云。無目山人能揣骨。鬧市相逢執手驚。師云。諸仁者。心心不觸。處處相逢。祇此間是文殊家風。祇者箇是普賢身相。不動步游彌勒樓閣。不反聞入觀音普門。覺上座祇知當局者迷。不顧傍觀者哂。更通箇消息去也。乃竪起拂子云。三世諸佛。歷代祖師。天下老和尚。風穴老漢。爾者一隊禪和子鼻孔。總被覺上座拂子穿却。還覺麼。座中亦有江南客。休向人前唱鷓鴣。以拂子擊禪床一下下座。

At an informal gathering he said: Good brothers! A continuous stretch of pure emptiness is the patch-robed monk's house; throughout the ten directions and three times, this is his livelihood. Light illuminates the night from the skull's eyes; spring is contained in the withered tree's flowers. Morning light lingers, clouds drift gently; the sky appears faint, the moon slants low. The whole body is Mudrā arms; encountering the scene today, he scatters sand. Can all of you accept this? If you are a great man of skill who inherits the family style of the ancestors and enters the threshold of the Buddhas, you will not be willing to bury your head in wild grass or tangle your feet in vines. Straightaway, lofty and open, solitary and towering, stark naked and exposed, you proceed. Have you not heard it said: "Motion, and shadows appear; awareness, and dust arises"? Arriving here, it is like passing through a land of poison—not a single drop of its water must touch you. If you hang around another's doorway, accept his instructions, enter his marketplace, and sit on his bench, what are you good for? In a jade-green pool like a mirror, a blue dragon does not lie; in a clear sky without clouds, the old hare can hardly hide. The stone maiden dances her sleeves, the wooden figure shakes his head; embroidered boots turn about, the jade hall is cold; the golden whip points back, dawn breaks at the vermilion gate. From here, flowers are added to brocade, Buddhas appear in the world, opening the gate of expedient means and revealing the true mark. Inevitably treating nothing as something, splitting two to make three, scattering dirt and sand upon the clean and pure ground, right at the portal of reward and transformation, neither adjoining nor departing. Have those of later study and initial capacity yet appreciated the person who came to convey the message for the ancient sages of old? If you wish to correspond swiftly and accomplish it early, take all the knowledge and views, study and practice, deliberations, and transmissions you have acquired so far, and sweep them all away cleanly at once. Do not bring a single thread to join or arrange, for then you will see it is not similar. Just recognize your own original head and enter that realm of transformation; naturally everywhere you will be the master and hold fast. There is no single vehicle to be driven, no myriad practices to be cultivated, no three realms to be escaped from, and no myriad phenomena to be resolved. If you say you escape the three realms, you destroy the three realms; if you say you are in the three realms, you obstruct the three realms. If you wait to resolve the myriad phenomena, the myriad phenomena will be chaotic; if you wait to transform the myriad phenomena, the myriad phenomena will disturb you. Arriving here, you must simply neither escape nor abide, neither destroy nor obstruct, neither transform nor resolve, neither be chaotic nor disturbed. Then you will see the uniquely exposed body, and you will be a completely liberated fellow. You may freely sleep within sound and form, or sit and recline within sound and form; cutting off all dualities, the constant light appears before you, opening the flower of awakening and transcending emotional conditions. Only then will you believe that fundamentally there is no cultivation and it has never been defiled. Throughout measureless kalpas it has been fundamentally complete, round and rolling, without the slightest deficiency and without the slightest surplus. Elder Zhengjue talking like this is all redundant words, just like driving wedges up and down on a holeless iron hammer. You people say: since he knows it, why does he not change? Do you understand? Meeting without drinking and returning empty-handed, even the bright moon and pure wind will laugh at you. He further cited: A monk asked Fengxue, "In the surging dust, how does one distinguish the master?" Fengxue said, "An eyeless mountaineer can read bones; meeting in the busy market, grasping hands in astonishment." The Master said: Worthy ones! Mind and mind do not collide; everywhere they meet. Just this is Mañjuśrī's family style; just this is Samantabhadra's physical mark. Without taking a step, roaming Maitreya's towers; without turning hearing inward, entering Avalokiteśvara's universal gate. Elder Zhengjue only knows that the player is confused, not caring that the onlooker smiles. I shall communicate another message! He then held up his whisk and said: The Buddhas of the three times, the successive generations of ancestral teachers, the venerable old masters across the world, and that old fellow Fengxue—the nostrils of this whole pack of Chan monks have all been pierced by Elder Zhengjue's whisk! Do you feel it yet? In the gathering there are also guests from Jiangnan; do not sing "Partridges" before people. Striking the Chan bench once with his whisk, he descended from the seat.