宏智禪師廣錄 5.20

5.20

小參僧問。卷簾目對千峯秀。掩室時聞百鳥聲。正恁麼時。還有佛法也無。師云。透過聲色了無依。一切法中常自在。僧云。山河及大地。全露法王身。師云。正恁麼時。作麼生承當擔荷。僧云。豈不見道。森羅萬像。古佛家風。師云。是須子細始得。僧云。古人道。是見非見。見非是見。目前燈籠露柱。作麼生說箇非見。師云。根塵了不倚。的的自相通。僧云。頭頭爾法法爾。師云。爾作麼生得恁麼去。僧云。事事不將來。般般得受用。師云。也須脚跟點地始得。師乃云。清淨無相。妙明絕緣。箇一片田地子。古今移不得。一切法生也。自是諸法生。了不干它事。一切法滅也。自是諸法滅。了不干它事。從本以來底。元不曾借借。廓大周遍。無所不至。正恁麼時。還有畔岸也無。若有畔岸。即於爾本心。自作界至去也。正無畔岸時。全與虛空合却。靈然不是空。透頂透底去。中間無一塵。若恁麼也。混融不隔越。箇是諸佛諸佛出生處。箇是山河大地建立處。有情也恁麼地出生。無情也恁麼地建立。所以道。情與無情共一體。處處皆同真法界。到恁麼時。山是箇時山。水是箇時水。森羅萬像。與爾地水火風。皆是箇時建立。乃至長短大小方圜等相。更無有異。纔起分別心。便成差別相。爾心無分別。平等與平等。更無平等者。徹表徹裏。盡中盡邊。純是汝本真所見。若心地下。有一點疑葢蔽。內為筋骸所梏。外為山河所眩。困踣於迷途。局促於轅下。若分曉也。便能向箇時。出出沒沒。正當出沒微妙處。還體得也無。橈棹不施船底脫。往來終不帶浮囊。

At an informal gathering, a monk asked: "'Rolling up the blinds, my eyes face a thousand elegant peaks; closing the room, my ears occasionally hear the sounds of a hundred birds.' At just such a time, is there still Buddha-Dharma or not?" The Master said: "Penetrating through sound and form, completely without reliance; among all dharmas, constantly at ease." The monk said: "Mountains, rivers, and the great earth completely expose the Dharma King's body." The Master said: "At just such a time, how do you undertake and shoulder it?" The monk said: "Have you not heard it said: 'The myriad phenomena of the universe are the style of the ancient Buddhas'?" The Master said: "You must be meticulous before you can attain it." The monk said: "An ancient said: 'Seeing is non-seeing, and non-seeing is seeing.' How do you speak of non-seeing regarding the lanterns and exposed pillars before our eyes?" The Master said: "Sense faculties and dust are completely unreliant; distinctly, they naturally communicate with each other." The monk said: "Every single thing is so; every single dharma is so." The Master said: "How did you attain being like this?" The monk said: "Not bringing forth any affairs, one attains the enjoyment of every kind." The Master said: "Your heels must touch the ground before you can attain it." The Master then said: "Pure and formless, wonderfully luminous and cutting off conditions—this single plot of land cannot be shifted through past and present. When all dharmas arise, it is naturally all dharmas arising, having nothing whatsoever to do with it; when all dharmas cease, it is naturally all dharmas ceasing, having nothing whatsoever to do with it. What has existed from the very beginning has never been borrowed; it is vast and pervasive, reaching everywhere. At just such a time, are there boundaries or not? If there are boundaries, then you have drawn limits for yourself within your fundamental mind. At the very moment when there are no boundaries, it merges completely with empty space; yet luminously it is not empty, penetrating from top to bottom, without a single speck of dust in between. If it is like this, it blends harmoniously without separation. This is where all the Buddhas are born; this is where the mountains, rivers, and great earth are established. Sentient beings are born like this; insentient things are established like this. Therefore it is said: 'Sentient and insentient share one single substance; everywhere is identical to the true Dharma realm.' Reaching such a time, mountains are the mountains of that time; waters are the waters of that time. The myriad phenomena of the universe, along with your earth, water, fire, and wind, are all established at that time, extending to forms such as long, short, large, small, square, and round, with no further difference. As soon as a discriminative mind arises, differentiated characteristics are immediately formed. When your mind is free of discrimination, equality matches equality, and there is no longer any 'equal one.' Penetrating exterior and interior, exhausting center and boundary, it is purely what is seen by your fundamental reality. If, beneath the ground of the mind, there is a single speck of doubt covering it over, inside one is fettered by sinews and bones, and outside one is dazzled by mountains and rivers, stumbling upon a bewildered path, cramped beneath the wagon shafts. If you are clear, you will be able to emerge and submerge at that time. Right at the subtle point of emerging and submerging, can you still embody it? Without using oars or paddles, the bottom of the boat falls out; coming and going, one never carries a flotation bladder."