宏智禪師廣錄 5.36

5.36

小參僧問。東方說法西方聽。西方說法東方聽。此意如何。師云。乾用恁麼往來作麼。僧云。一波纔動眾波隨。師云。直饒法界交徹。也是費力底衲僧。僧云。豈不見道。一塵入正受。諸塵三昧起。師云。一塵入正受時作麼生。僧云。被和尚一問。直得腋下汗流師云。諸塵三昧起。又合如何。僧云。東西南北四維上下。師云。拈却恁麼。別更道看。僧云。拈即不無。向甚麼處著。師云。者裏無爾插舌處。僧云。東方說法東方聽。西方說法西方聽。此意如何。師云。法法住自位。彼彼不相逢。僧云。似水投水。如金合金。師云。金水投合時作麼生。僧云。直得瞞瞞頇頇去也。師云。要且不恁麼。僧云。阿師又作麼生。師云。南斗七北斗八。僧云。東方說法東方不知。西方說法西方不知。此意如何。師云。冷湫湫地恁麼去。僧云。似地擎山。如石含玉去也。師云。又向這裏著到。僧云。須知言滿天下無口過。師云。爾且道。將甚麼作口。僧云。只在鼻孔下。師云。只者箇有甚麼難識。僧云。離却者箇。喚甚麼作口。師云。思大當時却得用。僧云。只如東方說法。盡十方世界一時說法。此意如何。師云。將燈籠入露柱裏。移三門過佛殿上。僧云。通身是。遍界是。師云。終是沒安排。到底無分外。僧云。東方不說法。盡十方世界俱不說法。此意如何。師云。爾又用者箇舌頭作麼。僧云。是是。便禮拜。師乃云。盡十方世界。是一箇衲僧。移動不得也。便能取性說法。取性聽法。隨方隅逐處所。高高下下。觸處皆應。如皓月普天相似。所以道。應以比丘身得度者。即現比丘身而為說法。應以長者居士宰宦婆羅門身得度者。即現諸身而為說法。何故如此。為觀世音不作相。便能隨處應現。便能隨處度脫。衲僧各各具足如是。爾但第一莫將身相來。第二莫將道理來。若是不將身相來。一切處能說法。若是不將道理來。一切處能受用。入一切世間法。離箇色字不得。出一切世間法。離箇心字不得。世出世間。只恁麼平等。爾還識色法初相來麼。若識得色法初相。山河大地。草木叢林。東西南北。長短高下。盡從恁麼處來。便乃隨長隨短。隨高隨下。不要就上增減一絲毫。即是一切色法具足底相。爾還識心法初相來麼。若識得心法初相。便能於一切處。出一頭地。恰恰相應。歷歷不混。即是一切心法具足底相。此猶是應現法界。若也坐斷一切心。拈却一切色。退得盡放得落。正恁麼時。是箇甚麼。諸人還識得根源麼。還識得本祖麼。所以僧問文殊。達磨還是祖否。殊云。不是祖。僧云。既不是祖。何用西來。殊云。為爾不薦祖。僧云。薦後如何。殊云。方知不是祖。且道。作麼生是祖。瑞光流不滅。真氣觸還生珍重。

At an informal gathering, a monk asked, "When the East expounds the Dharma, the West listens; when the West expounds the Dharma, the East listens. What is the meaning of this?"
The master said, "Why make such comings and goings in vain?"
The monk said, "No sooner has one wave stirred than the myriad waves follow."
The master said, "Even if the dharmadhātu completely interpenetrates, he is still a patch-robed monk who wastes his energy."
The monk said, "Have you not seen it said: 'One dust enters correct reception (samādhi); the samādhi of all dusts arises'?"
The master said, "When one dust enters correct reception, how is it?"
The monk said, "Questioned by the Venerable, sweat pours from my armpits."
The master said, "When the samādhi of all dusts arises, how should it be?"
The monk said, "East, west, south, north, the four intermediate directions, above and below."
The master said, "Take that away, and say something else."
The monk said, "Taking it away is not non-existent; where to place it?"
The master said, "Here there is no place for you to stick your tongue."
The monk said, "When the East expounds the Dharma, the East listens; when the West expounds the Dharma, the West listens. What is the meaning of this?"
The master said, "Each dharma abides in its own position; one and the other do not meet."
The monk said, "Like water poured into water, like gold combined with gold."
The master said, "When gold and water are combined, how is it?"
The monk said, "Completely muddled and ignorant."
The master said, "It is definitely not like that."
The monk said, "How does the Master view it?"
The master said, "The Southern Dipper is seven; the Northern Dipper is eight."
The monk said, "When the East expounds the Dharma, the East does not know; when the West expounds the Dharma, the West does not know. What is the meaning of this?"
The master said, "Cold and desolately going along like that."
The monk said, "Like the earth carrying a mountain, like a stone containing jade."
The master said, "Again you lodge your concern here."
The monk said, "One must know that though words fill the world, there is no verbal fault."
The master said, "Tell me, what do you take as the mouth?"
The monk said, "It is right beneath the nostrils."
The master said, "What difficulty is there in recognizing just this?"
The monk said, "Leaving this aside, what is called the mouth?"
The master said, "Sida at that time had function."
The monk said, "What about when the East expounds the Dharma, and all worlds of the ten directions expound the Dharma at the same time? What is the meaning of this?"
The master said, "Bring the lantern into the exposed pillar; move the triple gate over the Buddha hall."
The monk said, "The entire body is it; the whole realm is it."
The master said, "In the end there is no arrangement; ultimately there is nothing beyond one's lot."
The monk said, "When the East does not expound the Dharma, and all worlds of the ten directions do not expound the Dharma—what is the meaning of this?"
The master said, "Why do you use this tongue again?"
The monk said, "Yes, yes," and then bowed.
The master then said, "The entire worlds of the ten directions are a single patch-robed monk who cannot be moved. Then one can expound the Dharma according to one's nature, listen to the Dharma according to one's nature, following direction and location, high and low, everywhere responding, just like the bright moon throughout the whole sky. Therefore it is said: 'To those who should be saved by a monk's body, he immediately manifests a monk's body and expounds the Dharma for them; to those who should be saved by the body of an elder, layman, minister, or brāhmaṇa, he immediately manifests those bodies and expounds the Dharma for them.' Why is this? Because Avalokiteśvara does not make characteristics; thus she can manifest in response everywhere, and can deliver and liberate everywhere. Each patch-robed monk is fully endowed with this. First, do not bring bodily forms; second, do not bring conceptual principle. If you do not bring bodily forms, you can expound the Dharma everywhere. If you do not bring conceptual principle, you can enjoy function everywhere. Entering all mundane dharmas, one cannot be separated from the word 'form'; leaving all mundane dharmas, one cannot be separated from the word 'mind'. The mundane and the supramundane are just thus equal. Have you yet recognized the primal mark of form dharmas? If you recognize the primal mark of form dharmas, the mountains, rivers, and the great earth, the grasses, trees, and monastic groves, east, west, south, north, long, short, high, and low, all come from such a place; thus following the long, following the short, following the high, following the low, without adding or subtracting a single fraction on them—this is the mark fully endowed with all form dharmas. Have you yet recognized the primal mark of mind dharmas? If you recognize the primal mark of mind dharmas, you will be able to stand out head and shoulders everywhere, resonating precisely, distinctly unconfused—this is the mark fully endowed with all mind dharmas. This is still the dharmadhātu of responsive manifestation. If you also sit through and cut off all mind, remove all form, step back to the utmost and drop [all], right at such a time, what is it? Do all of you still recognize the root source? Do you still recognize the original patriarch? Therefore, a monk asked Mañjuśrī, 'Is Bodhidharma a patriarch or not?' Mañjuśrī said, 'He is not a patriarch.' The monk said, 'Since he is not a patriarch, why did he come from the West?' Mañjuśrī said, 'Because you do not recognize the patriarch.' The monk said, 'After recognizing, how is it?' Mañjuśrī said, 'Only then do you know he is not a patriarch.' Tell me, what is the patriarch? Auspicious light flows without extinguishing; true vitality stirs and is born again. Take care!"