宏智禪師廣錄 5.16

5.16

小參僧問。上無攀仰。下絕己躬時如何。師云。普天匝地。僧云。處處相逢去也。師云。爾甚麼處撞著來。僧云。萬象之中。全身獨露。師云。且道。撥萬象不撥萬象。僧云。兩頭俱劃斷。裏許自通同。師云。直和裏頭。也須推倒。僧云。爭奈普天匝地。師云。須是天童始得。僧云。恰恰與和尚鼻頭相拄。師云。只箇恰恰也不消得。僧云。空却萬象去也。師云。空它作麼。僧云。畢竟如何。師云。天童今日直難分疎。僧云。騎牛步行。把鉏空手。師云。是恁麼却較些子。師乃云。真實到處。廓落無依。更喚甚麼。作十方壁落。更喚甚麼。作三世機緣。一塵不受。法法同體。人人同心。只箇自受用身。十方無不周遍。既知周遍盡。法法頭上。佛佛心中。具足本體。更有甚麼事來。只者一塵。也是爾本體。也是爾本心。也是爾本相。也是爾本智。所以道。若色清淨。若一切智智清淨。若般若波羅蜜多清淨。無二無二分。無別無斷故。諸兄弟。是須恁麼。爾還曾空得心緣來麼。還曾空得身相來麼。爾若空得盡。不只是空。那時靈靈歷歷地。虛中明白。若恁麼時不是空。了底時節。底也如是。表亦如是。在塵也如是。在法也如是。無有諸佛不如是。無有眾生不如是。眾生也具足如是。諸佛也具足如是。眾生放得落。諸佛提得起。是以諸佛與眾生。同身共命。只箇一念元同法界。所以道。上無攀仰。下絕己躬。直是磊磊落落。浩浩蕩蕩。正恁麼時。作麼生體悉。言語道斷。非去來今珍重。

At an informal gathering, a monk asked: "When above there is nothing to climb or revere, and below one has cut off one's own body, how is it?" The Master said, "Pervading heaven and covering the earth." The monk said, "Everywhere one encounters it." The Master said, "Where did you run into it?" The monk said, "Amidst the myriad forms, the entire body is uniquely revealed." The Master said, "Tell me: do you brush aside the myriad forms, or do you not brush aside the myriad forms?" The monk said, "Both ends are completely cut through; within, there is natural communion." The Master said, "Even that inside must be overturned as well." The monk said, "What can be done about it pervading heaven and covering the earth?" The Master said, "It must be Tiantong to manage it." The monk said, "It directly clashes nose-to-nose with the Venerable." The Master said, "Even that 'directly' is not needed." The monk said, "I have emptied out the myriad forms." The Master said, "Why empty them out?" The monk said, "Ultimately, how is it?" The Master said, "Tiantong today finds it truly difficult to explain." The monk said, "Riding an ox, one walks on foot; holding a hoe, the hands are empty." The Master said, "Being like this is a bit better." The Master then said: "The place of real arrival is vast and without reliance. What else would you call the walls of the ten directions? What else would you call the dynamic triggers of the three times? Not receiving a single speck of dust, all dharmas are of the same substance, and all people share the same mind. Merely this body of self-enjoyment pervades the ten directions without exception. Since one knows it is completely pervasive, upon every single dharma and within every buddha's mind, the original substance is fully present—what further matter could there be? Just this single dust mote is also your original substance, your original mind, your original form, and your original wisdom. Therefore it is said: 'Whether form is pure, or knowledge of all modes is pure, or the perfection of wisdom is pure—they are non-dual and without division, because they are without distinction and without interruption.' Brethren, it must be like this. Have you ever emptied out the mind's conditions? Have you ever emptied out bodily characteristics? If you can empty them completely, it is not merely empty; at that time, vividly clear and distinct, it is bright within the void. When it is like this, it is not empty. In the season of realization, the bottom is like this, the surface is also like this; in the dust it is like this, in the Dharma it is like this. There are no buddhas who are not like this, and no sentient beings who are not like this. Sentient beings are fully endowed like this, and buddhas are fully endowed like this. Sentient beings can let it drop; buddhas can lift it up. Therefore, buddhas and sentient beings share the same body and the same life; this single thought is originally identical with the Dharmadhātu. Therefore it is said: 'Above there is nothing to climb or revere, and below one has cut off one's own body.' Truly it is open and unobstructed, vast and boundless. Right at such a time, how do you experience it? The path of words is cut off; it is neither past, future, nor present. Take care."