宏智禪師廣錄 5.14

5.14

小參僧問。嚴陽尊者問趙州。一物不將來時如何。州云放下著。此意如何。師云。滿頭堆拶來。通身洗淨去。僧云。拈却根塵一切空。廓然遍徹周沙界。師云。也無遍底道理。僧云。爭柰谷答響而常虛。珠發光而自照。師云。猶是應底時節。僧云。如何得恰好相應去。師云。劍去久矣。子方刻舟。僧問。如何是奪人不奪境。師云。藏盡自己身。遍界俱影現。僧云。如何是奪境不奪人。師云。廓然掃盡無絲髮。處處分身遍大千。僧云。如何是人境俱不奪。師云。昨日二十九。今朝三十日。僧云。如何是人境兩俱奪。師云。坐却舌頭。僧禮拜。師乃云。兄弟有底道。三十年二十年三年五年。在叢林中恁麼做。也道我參禪學道。若不曾到底。有甚麼用處。儞但只管放。教心地下一切皆空。一切皆盡。箇是本來時節。所以道。一切皆從心地生。除去一切生底。還是本來心地。者箇心地平等普遍。普遍無有不在。無有不滿。既心地上生相。盡十方三世。無有一毫自外而來。俱從箇裏發現。便知道萬法是心光。諸緣唯性曉。本無迷悟人。只要今日了。心無形影。對緣即照。所以假虛空。為森羅萬象之體。假森羅萬象為虛空之用。一切諸法。皆是心地上妄想緣影。譬如湛水因風成波。唯風滅故動相隨滅。非是水滅。爾心地上。存許多善惡等相。便是水上波浪。風休波滅。不是水滅。善惡相盡。不是心滅。本來一段事空不得。若是坐禪底人。風塵草動。自看得出。不可道是說經說論。此是馬鳴祖師恁麼道。分曉直是分曉。諸人若到恁麼時節。自然恰恰好好。古人道。百尺竿頭坐底人。雖然得入未為真。百尺竿頭。須進步十方世界現全身。此是全身應現。有時奪人不奪境。樅樅地在一切法上。觀世音菩薩。將錢買餬餅。放下手却是漫頭。那裏得一切閑聲色來。有時奪境不奪人。百草頭上識得。鬧市門頭薦取。欄街截巷憨皮袋。一切處築著磕著。有時人境俱不奪。平平坦坦。法法見成。人平不語。水平不流。東方來者東方座。所以嚴陽尊者問趙州。一物不將來時如何。州云。放下著。尊者云。一物既不將來。放下箇甚麼。州云。恁麼即擔取去。豈不是恁麼時節。有時人境兩俱奪。消息盡稜角沒。透頂透底。如珠發光。光還自照。是恁麼周旋。方是箇衲僧。若不恁麼。十二時中。向甚麼處去來珍重。

At an informal gathering, a monk asked: "Venerable Yanyang asked Zhaozhou, 'When not bringing a single thing, how is it?' Zhaozhou said, 'Lay it down.' What does this mean?" The Master said, "Piling it up over the head, he comes; washing the entire body clean, he goes." The monk said, "Taking away sense-bases and sense-objects, all is empty; vast and completely pervasive, it encompasses worlds like grains of sand." The Master said, "Nor is there any principle of pervasiveness." The monk said, "How then can it be that the valley echoes yet is ever hollow, and the jewel emits light yet illuminates itself?" The Master said, "That is still the season of responding." The monk said, "How to achieve exact correspondence?" The Master said, "The sword has long since fallen in the water, yet you are only now notching your boat." The monk asked, "What is taking away the person but not taking away the environment?" The Master said, "Completely concealing one's own body, shadows manifest throughout the entire realm." The monk said, "What is taking away the environment but not taking away the person?" The Master said, "Vastly sweeping all away without a thread of hair remaining, everywhere dividing the body to pervade the great trichiliocosm." The monk said, "What is taking away neither person nor environment?" The Master said, "Yesterday was the twenty-ninth; this morning is the thirtieth." The monk said, "What is taking away both person and environment?" The Master said, "Sit down upon your tongue." The monk bowed. The Master then said: "Brethren, there are those who say: 'For thirty years, twenty years, three years, five years, I have practiced like this in the monastic groves, and I say that I am investigating Chan and studying the Way.' If one has never reached the very bottom, what use is it? You must only let go, causing everything on the ground of the mind to be entirely empty and completely exhausted. This is the original season. Therefore it is said: 'All things are born from the ground of the mind.' When all that is born is removed, it is still the original ground of the mind. This ground of the mind is equal and all-pervasive; all-pervasive, there is nowhere it is not present, nowhere it does not fill. Since forms arise upon the ground of the mind, throughout all the ten directions and the three times, not the slightest thing comes from outside—all manifests from right here. Then one knows: 'The ten thousand dharmas are the light of mind; all conditions are illuminated solely by the nature. Originally there is no one who is deluded or awakened; one only needs to understand today.' Mind has neither form nor shadow; facing conditions, it immediately illuminates. Therefore, one borrows empty space as the substance of the myriad forms, and borrows the myriad forms as the function of empty space. All phenomena are merely the conditioned reflections of deluded thoughts upon the ground of the mind. For example, clear water forms waves on account of the wind; only because the wind ceases do the characteristics of motion cease accordingly, not that the water ceases. If within your mind-ground you retain so many characteristics such as good and evil, those are precisely the waves upon the water. When the wind ceases, the waves cease; it is not that the water ceases. When characteristics of good and evil are exhausted, it is not that the mind ceases. This original affair cannot be emptied out. If one is a person who sits in Chan, when the dust stirs in the wind and the grass moves, one naturally sees through it. One must not say this is expounding sūtras and treatises—this is what Patriarch Aśvaghoṣa stated. Clear and distinct, it is truly clear and distinct. If you all reach such a season, it will naturally be just right and fitting. An ancient said: 'The person sitting on top of a hundred-foot pole, / Though having attained entry, is not yet true. / At the top of the hundred-foot pole, one must take a step forward; / Throughout the worlds of the ten directions, the entire body is revealed.' This is the entire body responding and manifesting. Sometimes one takes away the person but not the environment: standing toweringly upon all dharmas. Bodhisattva Avalokiteśvara takes money to buy a sesame cake; putting down her hand, it turns out to be a steamed bun. Where could any stray sounds and forms come from? Sometimes one takes away the environment but not the person: recognizing it on the tips of the hundred grasses, grasping it at the entrance of the bustling market; the foolish skin-bag barring the street and cutting across the lane, knocking and bumping everywhere. Sometimes one takes away neither person nor environment: level and smooth, every single dharma is ready-made. When a person is even-tempered, they do not speak; when water is level, it does not flow. One coming from the east sits in the east. Thus, when Venerable Yanyang asked Zhaozhou, 'When not bringing a single thing, how is it?' Zhaozhou said, 'Lay it down.' The Venerable said, 'Since I do not bring a single thing, what should I lay down?' Zhaozhou said, 'In that case, carry it away.' Is this not such a season? Sometimes one takes away both person and environment: news is completely cut off, edges and corners disappear; penetrating top and penetrating bottom, like a jewel emitting light, the light still illuminating itself. Being so adaptable—only this is a patch-robed monk. If it is not so, in the twelve periods of the day, where are you going and coming? Take care."