宏智禪師廣錄 4.78

4.78

上堂僧問。虛而長靈。本光自照時如何。師云。靈機不動明明妙。箇裏全窺未兆前。進云。頭戴午夜月。脚踏黃金地。師云。正恁麼時如何轉側。進云。玉人破夢一聲鷄。轉盻生涯色色齊。師云。只解恁麼來。不解恁麼去。進云。恁麼去時作麼生。師云。也要上人箇裏錐剳。師乃云。四大無塵。清淨本然體具。六根亡偶。靈明廓爾神游。如疾風之行空。似虛舟之駕浪。在波也元無避就。在我也妙絕將迎。所以道。聖人空洞其懷。萬物無非我造。會萬物為已者。其唯聖人乎。只如崢崢嶸嶸磊磊落落。作麼生會得為已去。還相委悉麼。周遍十方心。不在一切處。

Ascending the hall, a monk asked: "When empty yet ever numinous, original illumination shines of itself, how is it?" The Master said: "The numinous capacity is unmoving, brightly marvelous; right within it, one peers completely before any omen." [The monk] advanced and said: "On the head one wears the midnight moon; beneath the feet one treads the golden ground." The Master said: "Right at such a time, how do you turn and shift?" [The monk] advanced and said: "The jade person shatters the dream with the crow of a cock; shifting one's gaze, livelihood is in every color arrayed." The Master said: "You only know how to come like this; you do not know how to go like this." [The monk] advanced and said: "When going like this, how is it?" The Master said: "It also requires the superior person to apply the awl and needle right here." The Master then said: The four elements are without dust; pure and originally so, the substance is complete. The six sense-faculties lose their counterparts; numinous and luminous, vast and expansive, the spirit roams. Like a swift wind traveling through empty space, like an unmoored boat riding the waves. In the waves, there is originally neither avoiding nor approaching; in oneself, there is a marvelous severance of sending off and welcoming. Therefore it is said: The sage hollows his bosom; none of the ten thousand things is not my creation. To integrate the ten thousand things into oneself—is it not only the sage [who can do so]? As for towering high and loftily distinctive, how can one integrate them into oneself? Do you understand? The mind that encompasses the ten directions is not in any place.