宏智禪師廣錄 5.25

5.25

小參僧問。功勳及盡。光境俱忘時如何。師云。裏頭無句讀直下却相逢。僧云。只如正相逢時。是甚麼面目。師云。纍垂鼻孔長三尺。僧云。醜陋任君嫌。不帶煙霞色。師云。密密其間看轉側。那時一步要惺[惺-生+土]。僧云。只如古者道。露柱懷胎。意旨如何。師云。依俙還墮功。隱約未分照。師乃云。吾佛法中。真實到處。直須及盡今時全超空劫。向那時脫然放得下。十方無壁落。一亘絕方隅。豈不是露裸裸處。於其間辨得出。體得妙。一切生死影像。俱立不得。一切道理名言。俱著不得。於著不得處。便是爾渾身。便是爾鼻孔。豈不見。鏡清問靈雲。混沌未分時如何。雲云。露柱懷胎。清云。分後如何。雲云。如片雲點太清。清云。只如太清。還受點也無。雲不對。清云。恁麼則含生不來也。雲亦不對。清云。直得純清。絕點時如何。雲云。猶是真常流注。清云。如何是真常流注。雲云。似鏡長明。清云。向上還有事也無。雲云有。清云。如何是向上事。雲云。打破鏡來。與子相見。兄弟體得盡箇時。雖空空它不得。方見露柱懷胎底時節。明白稍。移蹤便見片雲點太清底時節。太清終不受點。靈雲到者裏插舌不得。含生不來時。直是口門窄。直得純清絕點。似鏡長明。猶是真常流注。恁麼時有辨白。恁麼處有智用。須知向上更有事在。所以道。打破鏡來。與子相見。者裏出光影斷功勳。與那人合。明安道。照盡體無依。通身合大道。箇是諸佛諸祖真實到處。妙中回互。玄處轉側。生死影像未曾萌。此猶是空劫已前事。要且未曾與人天相見。更須濶移一步。於萬像中濶浩活處。得大受用。我此所現身。與一切法等。我與諸法。同出同沒。同生同死。無一事不從箇裏出。無一法不從箇裏生。所以道。天地同根萬物一體。若恁麼到時。有甚麼分外底眼根耳識來。有甚麼分外底色像音響來。是衲僧徹表徹裏。洞中洞邊。一切皆到底時節將來。臘月三十日。自然脫體恁麼去。且道。正恁麼去時如何。張騫尋盡孟津源。推倒崑崙沒依倚。

At an informal gathering, a monk asked: "When merit is completely exhausted and illumination and sphere are both forgotten, how is it?"
The Master said: "Inside, there are no pauses or clauses, yet right here there is an encounter."
The monk said: "Just when right in the midst of the encounter, what face is it?"
The Master said: "Dangling nostrils three feet long."
The monk said: "Though ugly, allow everyone to dislike it; it bears no colour of mist or haze."
The Master said: "Intimately within it, watch the turning and shifting; at that time, one step requires complete clarity."
The monk said: "Just as an ancient said, 'The bare pillar is pregnant,' what is the meaning?"
The Master said: "Vaguely, it still falls into merit; indistinctly, illumination is not yet distinguished."
The Master then said: "In the Dharma of our Buddha, at the place of true arrival, one must directly exhaust the present moment and completely transcend the kalpa of emptiness. Facing that moment, release and let go with detachment: in the ten directions there are no walls, and spanning everything, directional corners are severed. Is this not the naked and bare place? Within it, distinguish clearly and realize wonderfully: not an image of birth and death can be established; not a single principle or verbal expression can attach. In the place where nothing can attach, that is your whole body, that is your nostrils. Do you not see? Jingqing asked Lingyun: 'How is it when primordial chaos is not yet divided?' Yun said: 'The bare pillar is pregnant.' Qing said: 'How is it after the division?' Yun said: 'Like a wisp of cloud dotting the great clarity.' Qing said: 'Just like the great clarity—does it still admit the dot or not?' Yun did not answer. Qing said: 'If so, then living beings do not come.' Yun also did not answer. Qing said: 'When one directly attains pure clarity without a single dot, how is it?' Yun said: 'It is still the flow of the truly constant.' Qing said: 'What is the flow of the truly constant?' Yun said: 'Like a mirror ever-bright.' Qing said: 'Is there still an affair beyond?' Yun said: 'There is.' Qing said: 'What is the affair beyond?' Yun said: 'Smash the mirror, and I will meet with you.' Brethren, when you realize this time completely, though empty, you cannot empty it; only then do you see the time when the bare pillar is pregnant. Clearly, with a slight shift of footing, you then see the time when a wisp of cloud dots the great clarity. The great clarity in the end does not admit a dot; when Lingyun came to this point, he could not insert his tongue. When living beings do not come, the mouth is truly narrow. When one directly attains pure clarity without a dot, like a mirror ever-bright, it is still the flow of the truly constant. At such a time there is discernment; in such a place there is the functioning of wisdom. You must know that beyond this there is still an affair. Therefore it is said: 'Smash the mirror, and I will meet with you.' Here, exiting illumination and shadow, severing merit, one unites with that person. Ming'an said: 'When illumination is exhausted, the substance has no reliance; the whole body unites with the Great Way.' This is the place of true arrival for all buddhas and patriarchs: interacting within the wondrous, turning and shifting in the profound. The images of birth and death have never sprouted; this is still the affair before the kalpa of emptiness. Yet it has not yet met with humans and devas. You must take another broad step: amidst the myriad forms, in the vast and lively place, attain great functioning. This body manifested by me is equal to all phenomena. I, together with all phenomena, emerge together and vanish together, are born together and die together. Not a single affair fails to emerge from here; not a single phenomenon fails to be born from here. Therefore it is said: 'Heaven and earth share the same root; the myriad things are of one body.' When you arrive in such a way, what extraneous eye-roots or ear-consciousnesses are there? What extraneous forms or sounds are there? This is when the patch-robed monk is thorough through and through, inside the cave and at its edge, when everything reaches the bottom. When the thirtieth day of the twelfth month comes, the body is naturally shed in this way. Tell me: just when going in this way, how is it? Zhang Qian searched to the end of the source of Mengjin; he toppled the Kunlun Mountains and left no reliance."