宏智禪師廣錄 5.35

5.35

小參僧問。淨裸裸赤洒洒時。作麼生行履。師云。空劫已前無所住。箇人終不涉思惟。僧云。橈棹不施船底脫。往來終不帶浮囊。師云。且道。作麼生往來。僧云。回首松間路。依悕月又明。師云。似即似也。是即未是。僧云。只如往來得妙時如何。師云。木人夜半穿靴去。石女天明戴帽歸。僧云。長天未曉野雲橫。古渡無風夜蟾午。師云。只如應機通變。又合如何。僧云。手把過頭杖。逢春點異花。師云。平地上死人無數。僧云。畢竟應機時。作麼生通變。師云。觀音買胡餅。放手是漫頭。師乃云。箇是沒量大一段事。諸佛證此一段事。為諸人放光說法。祖師悟此一段事。為諸人授手傳心。若是分曉漢不從佛。不從祖。學禪學道。學佛學法。唯是自己。肯休肯歇。肯放肯落。是時一絲不沾綴。一糝不停留。放教與天地合虛空等。一切事消爍。一切心混融。浩浩蕩蕩。是一箇真實人體。若是頭角盡。蹤跡絕。岐路斷。心意忘。是箇徹頭。無生無死底時節。不教爾退一步。亦不教爾進一步。三世諸佛。同此時證。六代祖師。同此時悟。要箇時惺惺照得破。寂寂體得到。若識得生底法也。即與森羅萬象。蠢動含靈。於其中間。皆是箇一道。皆是箇一性。須是識得初相。若不見初相。即成參差。便屬流轉。諸人還見得初相來麼。佛是恁麼時生。祖是恁麼時出。箇時不識。便隨地水火風色相音響。隨大隨小。隨高隨下去也。箇時若識得。移一步是我步。得一句是我句。所以道。一人已過。九人亦過。一人不過。帶累九人。一切事皆是自己。一切法皆是自己。眼處作色界佛事。耳處作聲界佛事。香味觸法。各各作佛事。如人六兄弟成褫一家業。南泉和尚道。我十八上便解成家立業。若當時識不破。過後望崖讚歎。已是劍去久矣。更向根境法中揑怪。道聞底豈不是佛。見底豈不是佛。用根境識。作道作理。直饒爾安排得順。鬪飣得成。遠之遠矣。那時做手脚不辨。又是七顛八倒。向甚麼處。洗得頭面淨。向甚麼處著得手脚穩。爾但一念萬年去。口邊白醭去。便有相應底時節。古人不曾將一言一句向者邊為人。只教爾了却那邊却來者邊行履。若那邊不了。將一知一見。向者裏名邈心地下。紛紛擾擾看。是多少想念流注。一剎那間幾番生滅。若那邊了得。生也盡死也盡。所以道。生滅二元離。是名常真實。又道。聞所聞盡。覺所覺空。空覺極圓。空所空滅。生滅既滅。寂滅現前。到箇時方入圓通境界。所以二十五大士所證圓通。皆是退步就己。至於嗅香觀鼻。俱有一箇入處。要須盡根源徹頂底。方是爾住處。如今一般漢。將禪冊子上言語。作道作理。作佛作法。幾時得了去。爾但常自休歇。不將地水火風相隨行。便常出生死。古人道。第一莫將來。將來不相似。若或將來。是須颺却。嚴陽尊者問趙州。一物不將來時如何。州云。放下著。陽云。一物既不將來。放下箇甚麼。州云。恁麼則擔取去。兄弟尋常不要擔將來。便是一箇無事道人。三界中不現身相。本色漢當恁麼去珍重。

At an informal gathering, a monk asked, "When completely naked and bare, how does one practice?"
The master said, "Prior to the kalpa of emptiness there is nowhere to abide; that person never engages in thinking."
The monk said, "Without using oars or paddles, the boat's bottom drops out; coming and going, one never carries a flotation bladder."
The master said, "Tell me, how does one come and go?"
The monk said, "Turning the head toward the path amid the pines, faintly the moon is bright once more."
The master said, "It is somewhat similar, but it is not quite it."
The monk said, "What about when coming and going attain the wondrous?"
The master said, "The wooden figure puts on boots at midnight and departs; the stone maiden wears a hat at daybreak and returns."
The monk said, "Across the vast sky, before dawn, wild clouds lie horizontally; at the ancient ferry without wind, the night toad (moon) reaches its zenith."
The master said, "Just as to responding to circumstances and adapting flexibly, how should one be?"
The monk said, "Holding an over-the-head staff in hand, encountering spring, dotting singular blossoms."
The master said, "Dead people innumerable on level ground!"
The monk said, "Ultimately, when responding to circumstances, how does one adapt flexibly?"
The master said, "Avalokiteśvara buys a sesame cake; opening her hand, it is a steamed bun."
The master then said, "This is an immeasurably great affair. The Buddhas realized this one affair, radiating light and expounding the Dharma for all people. The Patriarchs awakened to this one affair, extending their hands and transmitting the mind for all people. If you are a clear and discerning fellow, do not follow the Buddhas, do not follow the Patriarchs, to study Chan and study the Way, to study Buddhas and study the Dharma. It is solely oneself willing to desist, willing to rest, willing to let go, willing to drop [everything]. At that time, not a single thread clings, not a speck of dust lingers. Let it be unified with heaven and earth, equal to empty space. All affairs dissolve; all minds blend together. Vast and expansive, it is the one true human substance. If horn and head are exhausted, tracks and traces extinguished, crossroads cut off, and mental thoughts forgotten, this is a thoroughgoing time of no birth and no death. I do not tell you to take a step back, nor do I tell you to take a step forward. The Buddhas of the three times simultaneously realize this time; the Patriarchs of the six generations simultaneously awaken to this time. It requires that at this time one lucidly illuminates and penetrates, quietly embodies and attains. If you recognize the dharma that gives birth, then together with the myriad forms and dense array of phenomena, the wriggling and squirming sentient beings, within them all is the single path, all is the single nature. You must recognize the primal mark. If you do not see the primal mark, then disparity occurs, and you fall into transmigration. Have all of you yet seen the primal mark? The Buddhas are born at such a time; the Patriarchs appear at such a time. If you do not recognize it at that time, you will follow earth, water, fire, and wind, forms and sounds, follow the large and small, follow the high and low. If you recognize it at that time, moving a step is my step, obtaining a phrase is my phrase. Therefore it is said: 'If one person crosses over, nine people also cross over; if one person does not cross over, he drags down nine people.' All affairs are oneself; all phenomena are oneself. At the eye, perform the Buddha-work of the form realm; at the ear, perform the Buddha-work of the sound realm. Smells, tastes, tangibles, and mental objects each perform Buddha-work. Like six brothers managing the estate of a single family. Master Nanquan said, 'At eighteen, I already understood how to establish a home and set up an estate.' If you do not penetrate and recognize it at the time, admiring and sighing from a cliff afterward is already [looking where] the sword has long since departed. Furthermore, fabricating strange things within sense bases, sense objects, and dharmas, saying, 'Isn't what is heard Buddha? Isn't what is seen Buddha?' Using sense bases, objects, and consciousness to make Dao and principle—even if you arrange them smoothly and assemble them successfully, it is far, far off. At that time, when hands and feet cannot manage, it is again seven topsy-turvy and eight upside-down. In what place can you wash your head and face clean? In what place can you set your hands and feet firmly? You just let a single thought last ten thousand years, let white mold grow on the sides of your mouth, and there will be a time of resonance. The ancients never took a single word or single phrase to this side for people; they only taught you to finish with that side and then come to this side to practice. If that side is not finished, taking a bit of knowledge and a bit of view to describe it beneath the mind ground, looking at the flurry of confusion, how many streams of thoughts are pouring out! In a single kṣaṇa, how many rounds of arising and ceasing? If that side is resolved, birth is exhausted and death is exhausted. Therefore it is said: 'Both arising and ceasing are fundamentally left behind; this is called the eternally true.' It is also said: 'Hearing and the heard are both exhausted; awareness and the awared are both emptied. Empty awareness is supremely perfect; the emptiness and the emptied are extinguished. Arising and ceasing having been extinguished, quiescent extinction manifests.' Only when reaching that time does one enter the realm of perfect penetration. Therefore, the perfect penetration realized by the twenty-five great beings was in all cases stepping back to come to oneself. Even smelling incense and contemplating the nose each has an entry point. You must exhaust the root source and penetrate from top to bottom; only then is it your dwelling place. Nowadays, a sort of fellow takes words from Chan books to make Dao and principle, to make Buddha and Dharma—when will they ever finish? If you only constantly rest of yourself, not following along with earth, water, fire, and wind, you will constantly transcend birth and death. An ancient said: 'First, do not bring anything; if you bring something, it will not be similar. If perchance you bring it, you must throw it away.' Venerable Yanyang asked Zhaozhou, 'How is it when not bringing a single thing?' Zhaozhou said, 'Lay it down.' Yanyang said, 'Since I do not bring a single thing, what is there to lay down?' Zhaozhou said, 'If so, then carry it away.' Brothers, normally do not carry anything along, and you will be a person of the Dao with nothing to do, not manifesting bodily forms within the three realms. A person of true color ought to go on in this way. Take care!"