宏智禪師廣錄 5.28

5.28

小參僧問。淨極光通達。寂照含虛空。釋迦老子。向這裏四稜塌地。衲僧家作麼生幹得轉。師云。裏頭提得縱橫用。到處無心恰廝當。僧云。的的無兼帶。明明不覆藏。師云。應處全真非借借。思量擬議隔千山。僧云。金鎖搖時無觸犯。碧波心月兔常行。師云。猶是出未得底時節。僧云。裏許出得時作麼生。師云。路逢死蛇莫打殺。為底籃子提將歸。師乃云。佛佛授手。祖祖傳心。也無別人安排一件事。也不受它處分一轉語。衲僧自證自到。淨而明虛而靈。默而神用而沖。在裏不遺照。在外不涉緣。只箇惺惺能照底。在者邊不被諸法轉。在那邊不被寂滅拘。所以道。迢迢空劫莫能收。豈與塵機作繫留。若能恁麼去也。生死了不著我。因緣了不牽我。在生死因緣中。恰恰自在。生時輥底來。更無異相。正無異相時。在法法真頭頭準。一切諸相。即是自心。所以道。萬法是心光。諸緣唯性曉。若能在一切處一切時。不被諸緣籠絡。是大智慧人。破塵出經卷。量等三千界。只是諸人妙淨明心。在一切塵一切剎。與法界等。清淨如滿月。妙明常照燭。於諸緣中。出一頭地。古人道。即此見聞非見聞。更無聲色可呈君。箇中若了渾無事。體用何妨分不分。若能恁麼去。聞聲便悟道。見色便明心。到恁麼時。不被一切法礙。物物皆自己。心心絕諸緣。何處不成等正覺。何處不轉大法輪。何處不度脫眾生。何處不入般涅槃。若論此事。不論僧俗。不在久近。若爾一念相應。照體獨立。物我皆如。在一切時圓陀陀。明了了。淨裸裸。赤灑灑。堂堂地現前。在一切時。成佛作祖。只為爾放不下。自築界牆便見有自它。是爾自礙三界。三界豈曾礙爾。若自不作障礙。便是普遍底身。普遍底心。是大自在底漢。所以古人道。一法若有。毘盧墮在凡夫。萬法若無。普賢失其境界。且道。作麼生得恰好相應去。還會麼。虛空誰肯掛一物。大海自然歸百川。

At an informal gathering, a monk asked: "'Purity reaches the ultimate, and its light penetrates throughout; quiescent illumination encompasses empty space.' Old Man Śākya fell flat on the ground right here. How does a patch-robed monk manage to turn it around?"
The Master said, "Holding it inside, use it vertically and horizontally; wherever you go, mindlessness meets it squarely."
The monk said, "Distinct and without adjuncts; bright and unobscured."
The Master said, "Where it responds, it is wholly real, not borrowed; to deliberate and speculate is to be separated by a thousand mountains."
The monk said, "When the golden lock shakes, there is no violation; in the turquoise waves, the moon-hare constantly courses."
The Master said, "This is still the time of not yet having come out."
The monk said, "What is it like when one has come out from inside?"
The Master said, "Encountering a dead snake on the road, do not beat it to death; carry it home in a bottomless basket."
The Master then said: "Buddha hands down to Buddha; patriarch transmits to patriarch. No other person arranges a single affair, nor do they accept a turning word of instruction from another. Patch-robed monks personally realize and personally arrive at it: pure yet bright, empty yet efficacious, silent yet wondrous, functioning yet harmonious. Inside, it does not neglect illumination; outside, it does not engage with conditions. Just this alert capacity to illuminate is not turned by phenomena on this side, nor bound by quiescent cessation on that side. Therefore it is said: 'Vast across the kalpa of emptiness, nothing can contain it; how could it be held fast by dust-like workings?' If you can go on in this way, birth and death completely fail to touch me, and causes and conditions completely fail to pull me. Amidst birth, death, causes, and conditions, you are just at ease. When born, it rolls along, with no other appearance. Just when there is no other appearance, within phenomena, each is true and every one is precise. All appearances are just one's own mind. Therefore it is said: 'The ten thousand phenomena are the mind's light; all conditions are illuminated solely by the nature.' If you can remain untangled by conditions in all places and at all times, you are a person of great wisdom. Tearing open the dust speck, the sutra scroll comes forth, its measure equal to the three-thousandfold world—it is just everyone's wondrous, pure, bright mind. In all dust specks and all lands, it is equal to the Dharma realm, pure as the full moon, its wondrous brightness constantly shining. Amidst conditions, stand out a head above the rest. An ancient said: 'Just this seeing and hearing is not seeing and hearing; / There are no further sounds and forms to present to you. / If you understand that within it there is completely no affair, / What harm is there whether substance and function are distinguished or not?' If you can go on like this, upon hearing a sound you immediately awaken to the Way; upon seeing a form you immediately clarify the mind. When you reach such a time, you are not obstructed by any phenomena; thing after thing is oneself, thought after thought cuts off all conditions. Where would you not realize equal and right awakening? Where would you not turn the great dharmacakra? Where would you not deliver sentient beings? Where would you not enter parinirvāṇa? As for this affair, it is neither a matter of monk or lay, nor of long or short duration. If you correspond to it in a single thought, the illuminating substance stands independent, and object and self are both as such. At all times, it is completely rounded, clearly understood, purely naked, and fully exposed, magnificently manifesting before you. At all times, become buddhas and act as patriarchs. It is only because you cannot let go, and construct boundary walls yourself, that you see self and other. It is you who obstruct yourself with the three realms; how have the three realms ever obstructed you? If you do not create obstacles for yourself, you are this pervasive body and this pervasive mind; you are a person of great sovereignty. Therefore an ancient said: 'If a single phenomenon exists, Vairocana falls among ordinary mortals; if the ten thousand phenomena are nonexistent, Samantabhadra loses his realm.' Tell me, how can one attain exact and proper correspondence? Do you understand? Who would agree to hang a single thing in empty space? The great ocean naturally receives the hundred rivers."