宏智禪師廣錄 5.37

5.37

小參僧問記得。德山和尚道。及盡去也。直得三世諸佛。口掛壁上。猶有一人。呵呵大笑。未審。阿那箇是此人。師云。通身無影像時。其間却有眼在。僧云。轉身踏著鐵昆侖。方信黑風吹不入。師云。是須恁麼去。僧云。正風吹不入時。還著得一言半句也無。師云。風吹入也。僧云。玲瓏八面自回合。峭峻一方誰敢窺。師云。正是風頭上句。僧云。只如風後底句。又作麼生。師云。天童却忘了。僧禮拜。師乃云。三世諸佛。六代祖師。只是明心了事底漢。阿爾諸人。還明得自己心也未。還了得自己事也未。爾若明得心。爾若了得事。更無毫髮分外底。更無毫髮欠少底。淨盡脫得了。通身恁麼去。言語有所不到。是非有所不及。如熱鐵上泊蚊子不得。了無外因緣。了無他影像。照與照者。二俱寂滅。於寂滅中。能證寂滅者。是爾自己。若恁麼桶底子脫去。地水火風。五蘊十八界。掃盡無餘。作麼生是盡不得底。所以德山圓明大師道。及盡去也。直得三世諸佛。口掛壁上。猶有一人呵呵大笑。若識此人。參學事畢。諸兄弟。於絕氣息時。斷蹤跡處。須具眼始得。那時歷歷不沈。靈靈絕待。便能闊步大方。周旋普應。入一塵一切塵中坐道場。入一處一切處所作佛事。至於草木叢林山河大地。還有一件一事分外底麼。都只是爾現形處。是爾說法處。是爾出身處。門門恁麼來。法法恁麼住。中間無往來相。只者靈明絕待底。是諸人自己。若與諸法對待。即不成自。若是身空。則眼處空。眼處空則色處空。以自己合自己。於一切法中。如空合空。似水入水相似。何用作分析。何用作安堵。所以道。似地擎山不知山之孤峻。如石含玉不知玉之無瑕。箇時平等平等。無起滅無往來。無好惡無取捨。恰恰好好。是平等相。若有少分相觸。便成礙塞。爾若淨盡去。自然具足。放下去自然見成。若於一切處百雜碎。大大小小。方方圓圓。見處立色不得。全色是見。聞處立聲不得。全聲是聞。乃至香味觸法。亦復如是。還曾恁麼來麼。若也恁麼來。方知道。性自平等。無平等者珍重。

At an informal gathering, a monk asked: "I recall that the Venerable Deshan said: 'When it is completely exhausted, the mouths of the buddhas of the three periods of time are hung high on the wall, and yet there is still one person roaring with laughter.' I do not yet know: which person is this?" The Master said: "When the whole body is without image or shadow, there are nonetheless eyes right therein." The monk said: "Turning the body and treading upon the Iron Kunlun, only then can one believe that the black wind cannot blow in." The Master said: "One must necessarily go on in just this way." The monk said: "Just when the wind cannot blow in, can half a phrase or a single word still be placed?" The Master said: "The wind has blown in." The monk said: "Exquisitely open on all eight sides, it naturally converges; steep and towering on every side, who dares catch a glimpse?" The Master said: "That is precisely a phrase spoken into the teeth of the wind." The monk said: "What about the phrase after the wind?" The Master said: "Tiantong has forgotten it." The monk bowed. The Master then said: "The buddhas of the three periods of time and the patriarchs of the six generations were simply fellows who illuminated their minds and settled their affairs. Have all of you illuminated your own minds yet? Have you settled your own affairs yet? If you can illuminate the mind, if you can settle the affair, there will not be the slightest hair's breadth beyond your lot, nor the slightest hair's breadth lacking. Cleanly and completely sloughed off and released, go on in this manner with your whole body. Language cannot reach it; right and wrong cannot affect it. It is like a mosquito unable to alight on hot iron. Utterly without external conditions, utterly without another's shadow: both the illumination and the illuminator are extinguished and quiescent. In the midst of this quiescence, that which can realize quiescence is your own self. If the bottom falls out of the pail in this way, then earth, water, fire, wind, the five aggregates, and the eighteen realms are all swept away without remainder. What is that which cannot be exhausted? Therefore Great Master Deshan Yuanming said: 'When it is completely exhausted, the mouths of the buddhas of the three periods of time are hung high on the wall, and yet there is still one person roaring with laughter.' If you recognize this person, your work of study and practice is done. Brothers! When breath is cut off and tracks are severed, you must possess the eye to attain it. At that moment, vividly distinct without sinking, wondrously luminous beyond duality, you can then take broad strides in great freedom, and turning everywhere, respond universally. Entering one speck of dust, you sit in the bodhimanda in all dusts; entering one place, you perform the Buddha's work in all places. Coming down to grasses, trees, forests, mountains, rivers, and the great earth—is there even a single thing or single affair beyond your lot? They are all simply the places where you manifest your form, the places where you preach the Dharma, the places where you emanate your body. Gate by gate coming thus, phenomenon by phenomenon abiding thus—in between there is no mark of coming or going. This wondrously luminous, non-dual essence is every person's own self. If set in opposition to phenomena, it does not constitute the self. If the body is empty, then the faculty of seeing is empty; if the faculty of seeing is empty, then visual form is empty. Joining self with self amidst all phenomena is like space uniting with space, like water pouring into water. What need is there to make distinctions? What need is there to establish boundaries? Therefore it is said: 'Like the earth supporting mountains without knowing the steepness of the mountains; like stone containing jade without knowing that the jade is flawless.' At such a time, there is utter equality: no arising or ceasing, no coming or going, no liking or disliking, no grasping or discarding. Just right, it is the mark of equality. If there is the slightest friction or contact, it immediately becomes an obstruction. If you let everything be cleanly exhausted, it is naturally complete; if you let go of it, it is naturally realized right before you. If in all places, amidst the hundred shattered fragments—large and small, square and round—you cannot establish form in the place of seeing, then the whole of form is seeing; you cannot establish sound in the place of hearing, then the whole of sound is hearing; and so on up to fragrance, taste, touch, and mental objects—they too are like this. Have you ever arrived in this manner? If you have arrived in this manner, only then will you know: nature is naturally equal, and there is no one who is equal. Take care!"