宏智禪師廣錄 1.6

1.6

師在長蘆受請。拈疏示眾。云言語道斷文字性空。到這裡可謂。鯨吞海水盡。露出珊瑚枝。諸人還會麼。其或未然。更煩知音底人。為我說破。宣疏罷。師於長蘆和尚手中。接得法衣。捧起呈示。云西竺頭陀長年相待。東山行者半夜傳通。恰至大庾嶺頭。盡力提持不起。而今長蘆堂上兩手分付將來。諸人還會箇中消息麼。一氣連枝同盛事。光風無影樹頭春。遂指法座云。朕兆未興。會要借功明位。影響纔露。還須借位明功。諸人還相委悉麼。跨足已超凡聖表。通身不滯有無功。便就座僧問。數行公命猶煩彩鳳銜來。一片閑心忽被清風引動。祇如祖意高提。如何剖露。師云。風行草偃水到渠成。進云。洪音一震驚天地。四海禪人盡得聞。師云。謝子證明。進云。此猶是應時及節因緣。祇如寂然不動。智已周於十方。廓爾無私。道已行於樂國。又作麼生。師云。知音不在頻頻舉。僧問。三際泯跡。而真假頓空。悲智纔興。而法輪便轉。祇如敲唱門中。如何得不落今時去。師云。不答爾這話。進云。恁麼則玉馬雪行歸半夜。混然渾不露纖機。師云。更須知有轉身一路始得。進云。金雞啼處三更月。玉鳳棲時午夜雲。師云。直須恁麼。師乃云。名不得象不得。從來清淨不受染污。本自圓成不勞修證。銷融萬有。堂堂穩馭真乘。和合眾緣。處處顯揚茲事。諸仁者。今日山河大地草木叢林。與覺上座同時成道。一音說法。還相證明麼。良久云。相逢會有知音知。何必清風動天地。陳謝罷復舉。僧問曹山。佛未出世時如何。山云。曹山不如。僧云。出世後如何。山云。不如曹山。師云佛與曹山一出一沒。可謂拈頭作尾。拈尾作頭。子細看來。是他曹山終是不出世。覺上座今日不是顛敗家風。且要荷檐底事。敢問諸人。且道別有甚麼長處。良久云。白牛飲盡無源水。天曉椉風過玉關。久立眾慈伏惟珍重。

When the Master accepted the invitation at Changlu, he held up the invitation letter, showed it to the assembly, and said: "The path of speech is cut off; the nature of words is empty. Arriving here, it may be said: 'A whale swallows the sea water dry, exposing the coral branches.' Do you all understand? If not yet so, I must trouble a person who knows the tune to explain it thoroughly for me." When the reading of the letter was completed, the Master received the Dharma robe from the hands of the Venerable of Changlu, held it up, showed it, and said: "The ascetic of the Western Regions waited for long years; the practitioner of the Eastern Mountain transmitted it at midnight. Just when it reached the summit of Mount Dayu, it could not be lifted despite all strength. And now on the hall of Changlu it is handed over with both hands. Do you all understand the news within this? One breath joins the branches in a shared grand affair; a shining breeze without shadow brings spring to the treetops." He then pointed to the Dharma seat and said: "Before the portents have arisen, one must borrow function to illuminate position; when shadows and echoes just appear, one must also borrow position to illuminate function. Do you all fully comprehend? Stepping across, one has already surpassed the realm of ordinary and sage; throughout the whole body, one is unobstructed by the functioning of being and nonbeing." He then took the seat. A monk asked: "A few lines of official mandate had to trouble a colorful phoenix to carry them; a flake of idle mind was suddenly stirred by a pure breeze. Just as the ancestral intention is held high, how is it laid bare?" The Master said: "When the wind moves, the grass bends; when water arrives, a channel is formed." The monk continued: "A single shock of the great sound startles heaven and earth; Chan practitioners of the four seas all get to hear it." The Master said: "I thank you for your verification." The monk continued: "This is still a condition answering the time and season. Just when it is silent and unmoving, wisdom has already pervaded the ten directions; vast and selfless, the Way is already practiced in the Land of Bliss—what then?" The Master said: "One who knows the tune does not need frequent reminders." A monk asked: "When the three periods are extinguished of traces, true and false are immediately empty. As soon as compassion and wisdom arise, the dharmacakra turns. Just within the gate of tapping and singing, how can one avoid falling into the present?" The Master said: "I do not answer this talk of yours." The monk continued: "If so, then a jade horse walking in snow returns at midnight; blended completely, it does not reveal the slightest mechanism." The Master said: "You must further know that there is a road of turning the body before it will do." The monk continued: "Where the golden rooster crows, the third watch moon; where the jade phoenix perches, the midnight clouds." The Master said: "It must be straightly thus." The Master then said: "It cannot be named, it cannot be depicted. From the beginning pure, it receives no defilement. Originally complete in itself, it requires no cultivation or realization. Dissolving all existence, dignified and steady, it drives the true vehicle. Harmonizing all conditions, everywhere it proclaims this matter. Worthy people, today the mountains, rivers, the great earth, grasses, trees, and monastic groves attain the Way simultaneously with Senior Monk Jue, preaching the Dharma with a single voice. Do you still verify it?" After a long pause, he said: "When meeting, there will naturally be one who knows the tune to know; why must a pure breeze stir heaven and earth?" After expressing thanks, he brought up again: "A monk asked Caoshan, 'How is it before the Buddha appeared in the world?' Caoshan said, 'Caoshan is not as good.' The monk said, 'How is it after he appeared in the world?' Caoshan said, 'He is not as good as Caoshan.'" The Master said: "The Buddha and Caoshan, one appearing and one disappearing, can be called taking the head as the tail and taking the tail as the head. Looking closely, that Caoshan after all never appeared in the world. Senior Monk Jue today is not ruining the family tradition, but intends to shoulder the fundamental matter. I venture to ask you all, tell me, what other special strength is there?" After a long pause, he said: "The white ox drinks dry the water without a source; at dawn, riding the wind, it crosses Jade Gate. Having stood long, assembly of compassionate ones, I respectfully bid you take care."