宏智禪師廣錄 5.27

5.27

小參僧問記得。洞山和尚示眾云。若論此事。如人家養得三箇兒子相似。州裏須得一箇。縣裏須得一箇。村裏須得一箇。如何是州裏底人。師云。尊貴不施設。誰人得姓名。僧云。如何是縣裏底人。師云。跨足當門。纔問路。依俙辨白便通風。僧云。如何是村裏底人。師云。土面灰頭恁麼來。到處堆堆不分外。師乃云。衲僧做得周旋。何患說不著。何患行不到。爾若不曾真實。到來不十成。穩密不十成。周旋便有欠闕。若是箇無欠闕漢。諸佛說底。只是者箇。祖師行底。也只是者箇。人人分上。具足圓滿。於其中間有承當。有擔荷有省發有明了。箇時忽有間斷。不能浩蕩成一片去。喚作履踐底人。若是箇大丈夫漢做處。一屙便了。一嘔便盡。中不留絲。間不容髮。過去心不可得。未來心不可得。現在心不可得。亘十方是箇心。盡三世是箇法。何不便桶底子脫去。只為爾心地下。紛紛地是思惟。攪攪地是架鏤。於妄想中。膠膠織織。安安排排。粘粘綴綴。甚麼時得灑落去。爾若向這裏。脫然放下。不見箇身。不見箇身。箇時滿虛空遍法界。只是爾一箇自己。三世諸佛出世也。在爾身中出世。一切眾生顛倒也。在爾身中顛倒。乃至三界九地。大大小小。方方圓圓。皆是爾自己身中所現影像。所以洞山和尚道。若論此事。如人家養得三箇兒子相似。州裏須得一箇。縣裏須得一箇。村裏須得一箇。爾且道。那箇是州裏底人。那箇是縣裏底人。那箇是村裏底人。若一念淨盡去。廓落無依去。三世諸佛。望爾頂相不及也。是箇做處。了了而明。靈靈而知。晃晃而耀。惺惺歷歷。分分曉曉也。是箇做處。隨高隨下。照青照黃。剎剎塵塵。心心法法也。是箇做處。爾若分曉穿作一穿。豈不是衲僧縱橫皆到底時節。便知道。玄中玄超毘盧越釋迦。體中玄一切處自然普遍。句中玄哆哆和和。出廣長舌。豈不是衲僧具足受用底時節。是爾做處。是我做處。是諸佛諸祖做處。更有甚麼僧俗男女。若不被生死轉。不被境界惑。生也在我。死也在我。脫殼漏子如閱傳舍。如換衣服相似。若是草草地做不到。認身為己。析物作它。既迷本路。便失正因。去去來來。自它隔越。若是體得妙照得盡。何患不分曉。正恁麼時如何。辨白得。恁麼成就去。豈不見六祖道。心地含諸種。普雨悉皆萌。頓悟花情已。菩提果自成。

At an informal gathering, a monk asked: "I remember: Venerable Dongshan instructed the assembly, saying: 'If discussing this matter, it is like a family having raised three sons: one must be in the prefecture, one must be in the county, and one must be in the village.' Who is the person in the prefecture?"
The Master said: "Honoured and noble, he does not contrive; who knows his name?"
The monk said: "Who is the person in the county?"
The Master said: "Stepping right in the doorway, as soon as someone asks the way, vaguely distinguishing, wind immediately passes through."
The monk said: "Who is the person in the village?"
The Master said: "Earth-faced and ash-headed, coming like this; piled up everywhere, not at all extraneous."
The Master then said: "When a patch-robed monk acts completely, what worry is there that it cannot be spoken? What worry is there that it cannot be practiced? If you have not truly arrived, not reached one hundred percent, not been secure and intimate to one hundred percent, then in moving through there will be deficits. If one is a fellow without deficits, what the buddhas spoke is just this; what the patriarchs practiced is also just this. In each person's share it is fully complete and perfect. If midway there is taking it on, shouldering it, awakening to it, or understanding it clearly, and at that moment an interruption suddenly arises so that one cannot flow vastly into a single whole, this is called a person who treads along. If it is the doing of a great man, one evacuation and it is finished, one vomit and it is exhausted; inside not a thread is kept, between them not a hair is admitted. Past mind cannot be found, future mind cannot be found, present mind cannot be found. Spanning the ten directions is this one mind; exhausting the three periods of time is this one phenomenon. Why not directly let the bottom of the pail drop out? It is only because on your mind-ground there is chaotic thinking and agitated fabricating. Amidst deluded thoughts, gummed and woven together, arranged and settled, stuck and stitched—when will you be free and easy? If right here you drop it with detachment, not seeing a single body, not seeing a single body, at that time filling empty space and pervading the Dharma realm, there is only your single self. The appearance of all buddhas of the three periods of time in the world is also their appearance in your body; the confusion of all living beings is also their confusion in your body; even the three realms and the nine levels, large and small, square and round, are all images manifested within your own body. Therefore Venerable Dongshan said: 'If discussing this matter, it is like a family having raised three sons: one must be in the prefecture, one must be in the county, and one must be in the village.' You tell me: which one is the person in the prefecture? Which one is the person in the county? Which one is the person in the village? If one thought is purely exhausted, completely open without reliance, the buddhas of the three periods of time looking at your crown cannot reach it—that is one place of practice. Distinct and bright, numinous and knowing, shining and radiant, clearly aware and fully lucid—that is also a place of practice. Following high and following low, illuminating green and illuminating yellow, across every land and dust-mote, every mind and every phenomenon—that is also a place of practice. If you clearly thread them into one strand, is this not the time when a patch-robed monk reaches the bottom in all directions? Then you will know: the profound within the profound transcends Vairocana and surpasses Śākya; the profound within substance naturally pervades all places; the profound within speech babbles and mumbles, putting forth the broad and long tongue. Is this not the time when a patch-robed monk enjoys full functioning? It is your place of practice, my place of practice, and the place of practice of all buddhas and patriarchs. What more monk or lay, male or female is there? If you are not turned by birth and death, not deluded by states of mind: birth is up to me, death is up to me; shedding the husk is like visiting a courier inn, like changing clothes. If one acts carelessly and fails to reach it, identifying the body as oneself and analyzing things as other, having lost the original road, one loses the correct cause. Going and coming, self and other are cut off. If you realize the wondrous and exhaust illumination, what worry is there that it will not be clear? Right at such a time, how is it? Distinguishing clearly, becoming accomplished in this way—do you not see the Sixth Patriarch say: 'The mind-ground contains all seeds; under universal rain they all sprout. Having suddenly awakened to the feeling of flowers, the fruit of bodhi ripens of itself'?"