宏智禪師廣錄 5.21

5.21

小參僧問。痕垢盡時光始現。心法雙忘性即真。未審。此理如何。師云。廓落了無依。靈明唯自照。僧云。可謂是澄潭月影。古廟香爐。師云。得與麼絕消息。僧云。唯復是心從法顯。法逐心生。師云。總不恁麼。別致一問來。僧云。且待別時。僧問記得。僧問風穴。語默涉離微。如何通不犯。穴云。長憶江南三月裏。鷓鴣啼處百花香。未審。者裏是甚麼所在。師云。超群像出名言。僧云露露。師云。見箇甚麼便恁麼道。僧云。爭柰赤心片片。片片赤心。師云。言語道斷處。元非過未今。僧云。雪竇道。劈腹剜心。此意如何。師云。要且無爾著意解處。僧云。只如和尚道。和光惹事。刮篤成家。又作麼生。師云。怕爾入思惟。斷人作伎倆。僧云。還當得者僧問處也無。師云。似則便相似。依俙千萬里。僧云。忽若有人問和尚。語默涉離微。如何通不犯。師云。唵阿盧勒繼薩婆訶。僧云。信受奉行去也。僧問記得。趙州到雲居。居云。老老大大。何不覓箇住處。州云。教某甲向甚麼處住。居云。山前有箇古寺基。州云。和尚何不自住。未審。意旨如何。師云。一切眾生俱到此。一切諸佛亦復然。僧云。未審。古寺基。路頭在甚麼處。師云。清涵鯨海寬。冷射蟾輪窄。僧云。露濕千峯冷。雲籠萬樹寒。師云。更須轉劫功。方與那人合。僧云。星移月暗無消息。客散雲樓酒盌乾。師云。正恁麼時如何辨白。僧云。滿口氷霜寒徹骨。此中消息與誰。論師云。却較些子。師乃云。心是根法是塵。兩種猶如鏡上痕。塵垢盡時光始現。心法雙忘性即真。到恁麼時。一切脫落去始得。正脫落時。彼我俱不著處所。所以道。周遍十方心。不在一切處。箇時不是一切心。箇時不是一切法。所以遍一切處。僧問風穴。語默涉離微。如何通不犯。穴云。長憶江南三月裏。鷓鴣啼處百花香。兄弟增一絲毫頭不得。減一絲毫頭不得。直是四稜塌地掀幹不動。若恁麼辨得。豈不是恰恰現前。依俙留情。髣髴立會。便成路布葛藤去也。卒未有淨潔分。野狐涎直下嘔得盡。有甚麼事。兄弟本是如此。但心地下。不立一塵。便知道彼不來。此不去。中不住。若也理會面前事。便失却背後事。若也理會背後事。便失却面前事。如不居背面。更有甚麼事。過去心已滅。未來心未至。現在心空寂。便能蕩蕩地絕痕垢。雪竇又道。劈腹剜心。到者裏。更錐劄不得。適來者僧問。語默涉離微。如何通不犯。山僧對它道阿盧勒繼薩婆訶。是須恁麼始得。若是分曉漢。恰恰道天童十成。若不分曉。是語言是道理。有甚麼相應時節。又不見。趙州問投子。大死底人却活時如何。投子云。不許夜行。投明須到。若箇時識得。便知道當明中有闇。勿以闇相遇。當闇中有明。勿以明相覩。一切法盡處。箇時了了常存。一切法生時。箇時空空常寂。須知道死中有活活中死。趙州又到雲居。居曰。老老大大。何不覓箇住處。州云。教某甲向甚麼處住。居曰。山前有箇古寺基。州云。和尚何不自住。居便休。兄弟一切諸佛到此是住處。一切眾生。到此是住處。若不到此。喚甚麼作。休歇田地。須知當處滅盡。從此建立。便見當處出生。豈不見。修山主改葬儀。一切諸佛。一切眾生。盡向此處安葬。雪峯道。兄弟共十字。同心著一儀。薪盡火滅後。密室爛如泥珍重。

At an informal gathering, a monk asked: "'When stains and grime are exhausted, light first appears; when mind and phenomena are both forgotten, nature is truly real.' I wonder, what is the meaning of this principle?"
The Master said: "Vast and open, utterly without reliance; luminous and wondrous, shining only upon itself."
The monk said: "It may be called 'the moon's reflection in a clear pool, the incense burner in an ancient shrine.'"
The Master said: "To manage such complete cessation of news!"
The monk said: "Or rather, does mind manifest from phenomena, while phenomena arise pursuing mind?"
The Master said: "Neither is it so at all. Bring another question!"
The monk said: "I shall wait for another time."

A monk asked: "It is recorded: A monk asked Fengxue, 'Speech and silence involve transcendence and subtlety; how can one penetrate without violating [either]?' Fengxue said, 'I always remember the south of the Yangtze in the third month; where partridges cry, the hundred flowers are fragrant.' I wonder, what place is this?"
The Master said: "Transcending the multitude of images, emerging beyond names and words."
The monk said: "Manifest, manifest!"
The Master said: "Seeing what do you speak like this?"
The monk said: "What can be done about piece after piece of a sincere heart, piece after piece of a sincere heart?"
The Master said: "Where the path of words and language is cut off, fundamentally there is no past, future, or present."
The monk said: "Xuedou said, 'Splitting open the belly and gouging out the heart.' What is the meaning of this?"
The Master said: "In the end, there is no place for you to apply conceptual understanding."
The monk said: "Just as the Venerable has said: 'Harmonizing with the light provokes affairs; scraping and scraping builds a house.' How about this?"
The Master said: "Fearing that you would enter deliberation, cutting off people's contrivances."
The monk said: "Does it still match where that monk asked?"
The Master said: "Resembling, it indeed resembles it; yet faintly separated by thousands and myriads of leagues."
The monk said: "If suddenly someone were to ask the Venerable, 'Speech and silence involve transcendence and subtlety; how can one penetrate without violating [either]?'"
The Master said: "'Oṃ ārolik svāhā.'"
The monk said: "I shall faithfully accept and practice it."

A monk asked: "It is recorded: Zhaozhou arrived at Yunju. Yunju said, 'Old as you are, why do you not seek a place to dwell?' Zhaozhou said, 'Where do you tell this one to dwell?' Yunju said, 'In front of the mountain there is an ancient temple foundation.' Zhaozhou said, 'Why does the Venerable not dwell there yourself?' I wonder, what was the meaning?"
The Master said: "All sentient beings arrive here together; all buddhas do likewise."
The monk said: "I wonder, where is the road to that ancient temple foundation?"
The Master said: "Clearly containing the whale ocean's breadth; coldly shooting the toad wheel's narrowness."
The monk said: "Dew soaks a thousand peaks in cold; clouds envelop ten thousand trees in chill."
The Master said: "You must further turn the function of the kalpas before you can unite with that person."
The monk said: "Stars shift, the moon dims, without any news; guests disperse from the cloud tower, the wine bowl is dry."
The Master said: "Just at such a time, how do you distinguish it?"
The monk said: "A mouth full of ice and frost, freezing to the bone; with whom can one discuss the news within this?"
The Master said: "That is somewhat better."

The Master then said: "Mind is the sense-organ, phenomena are the sense-objects; both are like stains upon a mirror. When stains and grime are exhausted, light first appears; when mind and phenomena are both forgotten, nature is truly real. When reaching such a time, everything must shed away completely before it works. Just when shedding away, neither self nor other clings to any place. Therefore it is said: 'The mind that pervades the ten directions is not in any place.' At that time, it is not any mind; at that time, it is not any phenomenon; therefore, it pervades all places.

"A monk asked Fengxue, 'Speech and silence involve transcendence and subtlety; how can one penetrate without violating [either]?' Fengxue said, 'I always remember the south of the Yangtze in the third month; where partridges cry, the hundred flowers are fragrant.' Brothers, you cannot add the tip of a single hair, nor can you subtract the tip of a single hair. Directly, the four corners fall flat to the earth, immovable and unshakeable. If you can discern it like this, is it not precisely manifest before you? If you vaguely harbor sentiment or indistinctly establish understanding, that becomes entangling vines of paths and tracks, and in the end there will be no clean part. If you directly vomit out all the wild fox drool, what affair could there be?

"Brothers, fundamentally it is just like this. If only on the mind-ground you do not establish a single speck of dust, then you will know that that does not come, this does not go, and in between there is no abiding. If you attend to the affairs before you, you lose the affairs behind you; if you attend to the affairs behind you, you lose the affairs before you. If you dwell neither before nor behind, what further affair could there be? The past mind has already ceased, the future mind has not yet arrived, and the present mind is empty and tranquil; then you can be vast and open, free from stains and grime.

"Xuedou also said, 'Splitting open the belly and gouging out the heart.' When arriving here, not even an awl can pierce in. A moment ago, this monk asked, 'Speech and silence involve transcendence and subtlety; how can one penetrate without violating [either]?' This mountain monk answered him, 'Oṃ ārolik svāhā.' It must be like this before it works. If one is a clear-sighted fellow, he precisely says that Tiantong is fully complete. If one is not clear-sighted, treating it as words and treating it as principle, what occasion of resonance could there be?

"Have you not seen: Zhaozhou asked Touzi, 'When one who has died the great death comes back to life, how is it?' Touzi said, 'Walking at night is not permitted; arriving at daybreak is necessary.' If you recognize it at that time, then you will know: right within brightness there is darkness, do not meet it as darkness; right within darkness there is brightness, do not view it as brightness. Where all phenomena are exhausted, that moment is clearly and ever enduring; when all phenomena arise, that moment is empty and ever quiescent. You must know that within death there is life, and within life there is death.

"Zhaozhou also arrived at Yunju. Yunju said, 'Old as you are, why do you not seek a place to dwell?' Zhaozhou said, 'Where do you tell this one to dwell?' Yunju said, 'In front of the mountain there is an ancient temple foundation.' Zhaozhou said, 'Why does the Venerable not dwell there yourself?' Yunju then ceased. Brothers, for all buddhas arriving here, this is the dwelling place; for all sentient beings arriving here, this is the dwelling place. If you do not arrive here, what do you call the ground of resting? You must know that when thoroughly extinguished right on the spot, from this it is established, and you then see that it is born right on the spot.

"Have you not seen: Mountain Master Xiu reformed the burial rite: all buddhas and all sentient beings are buried toward this place without exception. Xuefeng said, 'Brothers share a cross, with one mind wearing a single rite. After the firewood is consumed and the fire is extinguished, the secret chamber is rotten like mud.' Take care!"