宏智禪師廣錄 5.33

5.33

小參僧問。古人道。雁過長空。影沈寒水。雁無遺蹤之意。水無沈影之心。未審。如何行履。師云。無心道者能如此。未得無心也大難。僧云。經行鳥道無蹤迹。坐臥虛空絕點痕。師云。爾又作道理去也。僧云。不作道理。又作麼生。師云。皓玉無瑕。雕文喪德。僧云。和尚也是作道理。師云。聽事不真。喚鐘作甕。僧問。門庭建立。各是一家。五派宗風。還許學人一一請問也無。師云。爾試問看。僧云。如何是雲門宗。師云。開口見膽。莫亂商量。僧云。如何是臨際宗。師云。痛處親遭黃檗棒。省時還領大愚拳。僧云。如何是曹洞宗。師云。暗裏分回互。明中却轉身。僧云。如何是法眼宗。師云。一言盡十方。絲毫未舉揚。僧云。如何是溈仰宗。師云。棬攣明一點。父子却同條。僧云。五家宗派蒙師指。格外玄機事若何。師云。翡翠踏翻荷葉雨。鷺鷥衝破竹林煙。師乃云。若論參學底事。直須做到平常穩密處。方能一切處自在。一切處超越。了無分外底法。了無分外底心。所以適來僧問。雁過長空影沈寒水。雁無遺蹤之意。水無沈影之心。若能如是。方解異類中行。古人恁麼說話。豈是作道理。豈涉思惟情解來。自然恰恰無心。頭頭合道。盤山和尚道。似地擎山不知山之狐峻。如石含玉不知玉之無瑕。若能如是。是真出家。汝等諸人。還曾恁麼履踐來麼。直饒恁麼去。猶是一切處。平常自在受用底時節。所謂廛中雖有隱身術。爭似全身入帝鄉。是須向裏許體得到。歇得盡。放得落。瀝得乾。圓陀陀明歷歷。便知道。功盡忘依者。轉身覺路玄。今時兄弟。體道多只坐在。兩頭俱成過患。不能宛轉旁參。偏正往來。十成受用。不見古人道。了得生死。不了目前。病在目前。了得目前。不了生死。病在生死。所以雪竇又道。田地穩密底。佛祖不能知。為甚麼擡脚不起。神通游戲底。鬼神莫能測。為甚麼放脚不下。要得周旋相應麼。直須虛處而靈空時而應。藏身處沒蹤跡。沒蹤跡處莫藏身。通其變使人不倦。通身手眼。恰恰現成。方是衲僧得大受用處。若能如是也。便於雲門宗。見得洒洒落落。哆哆和和。了無分外底言語。了無分外底佛法。便知。臨際喝下絕機絲。棒頭開正眼。三玄三要。賓主歷然。無爾揍泊處。無爾安堵處。恁麼會得。方知法眼做處。山高水深。松長柏短。森羅萬象。觸目遇緣。自然出一頭地。所以溈仰父子。千里同風。絲毫不隔。勸諸人。且莫草草。須是自家敲骨打髓。一一體究分曉始得。若是纖毫未透。便成窒礙於生死中。不能超脫。盡被一切語言流轉於見聞中。不能脫略。不能自由。不見。僧問九峯。如何是向去底人。峯云。寒蟬抱枯木。泣盡不回頭。如何是却來底人。峯云。蘆花火裏秀。逢春恰似秋。如何是不來不去底人。峯云。石羊逢石虎。相見早晚休。是須恁麼恰恰相應。理事貫通。往來無礙始得。更須知。有言語不到處。是非不及處。所以道。一切數句非數句。與吾靈覺何交涉。且道。作麼生得如此相應去。語帶玄而無路。舌頭談而不談珍重。

At an informal gathering, a monk asked, "An ancient said: 'Wild geese cross the distant sky; their reflections plunge into the cold water. The geese have no intention to leave a trace; the water has no mind to hold the reflection.' I wonder, how should one practice this?" The Master said, "A person of the Way who is without mind can be like this. If you have not attained no-mind, it is indeed exceedingly difficult." The monk said, "Walking the bird's path, there is no trace; sitting or lying in empty space, every spot and blemish is gone." The Master said, "You are making intellectual principles again." The monk said, "If one does not make principles, then what?" The Master said, "Pure white jade has no flaw; carving designs upon it ruins its virtue." The monk said, "The Venerable is also making principles." The Master said, "Listening inaccurately, you call a bell an earthenware jar." The monk asked, "Establishments of lineages have each formed their own house. Regarding the ancestral styles of the five factions, would you permit the student to inquire about each one?" The Master said, "Try asking and see." The monk said, "What is the Yunmen faction?" The Master said, "Open the mouth and see the gallbladder; do not make confused deliberatons." The monk said, "What is the Linji faction?" The Master said, "At the painful spot, directly receiving Huangbo's staff; upon awakening, also receiving Dayu's fist." The monk said, "What is the Caodong faction?" The Master said, "Distinguishing interpenetration in the dark; turning oneself around in the light." The monk said, "What is the Fayan faction?" The Master said, "A single word exhausts the ten directions, yet not a hair has been brought up." The monk said, "What is the Weiyang faction?" The Master said, "The circle clearly shows a point; father and son nonetheless share the same branch." The monk said, "I have received the Master's instruction on the five houses and lineages. What about the wondrous functioning outside the bounds?" The Master said, "The kingfisher tramples over the rain on lotus leaves; the white heron rushes through the mist in the bamboo grove." The Master then said, "In discussing the matter of inquiring and studying, one must directly reach the place of ordinary, secure concealment before one can be free in all places and transcend in all places, entirely without any superfluous phenomena and entirely without any superfluous mind. Therefore, the monk just asked: 'Wild geese cross the distant sky; their reflections plunge into the cold water. The geese have no intention to leave a trace; the water has no mind to hold the reflection.' If you can be like this, only then will you understand walking among different species. When an ancient spoke in such a way, was it making intellectual principles? Did it involve conceptual sentiments and understanding? Naturally, it was precisely without mind, and at every turn accordant with the Way. Master Panshan said: 'Like the earth holding up the mountain, unaware of the mountain's steepness; like a stone containing jade, unaware of the jade's flawlessness.' If you can be like this, this is true home-leaving. Have you all ever practiced like this? Even if you go on like this, it is still the time of ordinary, unfettered enjoyment in all places. As it is said: 'Though there is the art of hiding one's body in the marketplace, how could it compare to entering the imperial city with one's whole body?' You must fundamentally realize it within, exhaust it to rest, let it drop away, and wring it dry. Perfectly rounded and luminously distinct, you will then know: 'When effort is exhausted and dependence forgotten, turning oneself around, the path of awakening is profound.' Nowadays, when the brothers embody the Way, most only sit fixedly; both sides turn into afflictions, and they are unable to adapt and inquire all around, coming and going between bias and upright, to achieve complete enjoyment. Do you not see what the ancient said: 'If you comprehend birth and death but do not comprehend what is before your eyes, the illness lies in what is before your eyes; if you comprehend what is before your eyes but do not comprehend birth and death, the illness lies in birth and death.' Therefore Xuedou also said: 'When the ground is securely concealed, Buddhas and ancestors cannot know it—why can one not raise one's foot? When spiritual powers play freely, ghosts and spirits cannot fathom it—why can one not lower one's foot?' If you wish to attain roundabout responsiveness, you must be spiritual in the empty place and responsive in the void time. Where you hide your body, leave no trace; where there is no trace, do not hide your body. Adapt to changes so that people do not tire. Hands and eyes across the entire body are precisely ready-made—only this is the place where a patch-robed monk attains great enjoyment. If you can be like this, then within the Yunmen faction, you will see it as unrestrained and carefree, unconstrained and natural, entirely without any superfluous words and entirely without any superfluous Buddhadharma. You will know that under Linji's shout, the threads of mechanism are severed, and at the head of his staff the true eye is opened; the three mysteries and three essentials, guest and host, are distinct and clear, leaving you no place to moor, no place to dwell securely. Understanding like this, only then will you know Fayan's working: mountains are high and waters are deep; pines are tall and cypresses are short; the myriad phenomena, meeting the eyes and encountering conditions, naturally stand out above the rest. Therefore, Weishan and Yangshan, father and son, shared the same wind over a thousand leagues, not separated by the finest hair. I urge you all: do not be careless. You must crack your own bones and break your own marrow, examining and comprehending each one clearly, before you can attain it. If you have not penetrated the finest hair, it will become an obstruction in birth and death, and you will not be able to transcend it; you will be completely turned about by all speech within seeing and hearing, unable to cast it off and unable to be free. Do you not see: a monk asked Jiufeng, 'What is a person who goes forward?' Feng said, 'A cold cicada clings to a withered tree; weeping its fill, it does not turn its head.' 'What is a person who comes back?' Feng said, 'Reeds blossom in fire; meeting spring, it is just like autumn.' 'What is a person who neither comes nor goes?' Feng said, 'A stone ram meets a stone tiger; when they meet, when will it ever cease?' You must have such precise correspondence, principle and phenomena thoroughly penetrating each other, coming and going without hindrance, before you can attain it. Furthermore, you must know that there is a place where speech does not reach and where right and wrong do not extend. Therefore it is said: 'All statements of count and non-count—what connection do they have with my luminous awareness?' Tell me, how can one attain such correspondence? Speech carries the mystery yet leaves no path; the tongue talks yet does not talk. Take care.