宏智禪師廣錄 5.39

5.39

小參云。君臨臣位。猶帶凝然。子就父時。尚存孝養。玉關未透。正迷一色功勳。寶印全提。肯露那時文彩。還從實際。建立化門。撒手回途。通身無滯。所以道。法身無相。應物而形。般若無知。對緣而照。青青翠竹。欝欝黃花信手拈來。隨處顯現。了無他自。誰作根塵。獨露本身。自然轉物。心無異心。而法無異法。法無異法。而心無異心。不見道。佛子住此地。即是佛受用。常在於其中。經行及坐臥。兄弟如何履踐。得與麼相應去。快須休去歇去。有也莫將來。無也莫將去。現在更有甚麼事。如人負檐兩頭俱脫。和擔颺却始得。便是自由底人。若不颺却。他時異日。只成箇負檐漢子去。如今說聽。誠難其人。若以四大。作說法聽法者。四大是塵。非說聽者。若以五蘊為說法聽法者。五蘊是妄。非說聽者。若以虛空。為說法聽法者。虛空屬斷。非說聽者。兄弟直須一念相應。前後際斷。照體獨立。物我俱亡。明歷歷。圜陀陀。露裸裸。赤灑灑。便是無問而自說。若體到如斯田地。真聽法者。正恁麼時。說聽同時。能所俱絕。曾無如外智能證於如。亦無智外如為智所證。然後觸目絕對待。萬法無不在。是汝心不知。非汝心不會。不會無不會。不知無不知。只箇不會知。殊特也大奇憶得。趙州問大慈。般若以何為體。慈云。般若以何為體。州呵呵大笑。來日州掃地。次慈却問。般若以何為體。州放下掃帚。呵呵大笑。兄弟大慈趙州兩員古佛。一期相見。不妨奇絕。且作麼生商量。明中呈伎倆。是人猜搏靴裏。動指頭。阿誰知有。還相委悉麼。休道。神鋒藏笑裏。須知鬼箭落風前。

At an informal gathering, [the Master] said: "When the ruler approaches the minister's rank, he still carries an air of stately stillness. When the son approaches his father, he still maintains filial devotion. Before penetrating the Jade Gate, one is thoroughly lost in the merit of the single color. When fully brandishing the jewel seal, would one willingly display the ornaments of that time? One must still establish the gate of transformation from the ultimate reality; letting go of the hands and returning along the way, the whole body is without obstruction. Therefore it is said: 'The Dharma-body is without form, yet shapes itself in response to things; prajñā is without knowing, yet illuminates in facing conditions.' Lush green bamboo, exuberant yellow flowers—taking them up freely with the hand, they appear everywhere. There is utterly no other and no self: who makes sense faculties and sense dust? The original body alone is revealed, naturally transforming things. The mind has no different mind, and phenomena have no different phenomena; phenomena have no different phenomena, and the mind has no different mind. Have you not seen it said: 'When the Buddha's son abides in this ground, / That is the Buddha's enjoyment; / Ever remaining within it, / Walking, standing, sitting, and reclining.' Brothers, how can you tread so as to attain such correspondence? Quickly you must stop and rest! Do not bring forth what exists; do not carry away what does not exist. Right now, what further affair is there? It is like a person carrying a shoulder pole whose loads at both ends have dropped off: you must fling away the pole along with them before you can be an untrammeled person. If you do not fling it away, at a future day you will only become a load-carrying fellow. In speaking and listening nowadays, it is truly hard to find the right person. If you take the four great elements as the speaker of the Dharma and the listener to the Dharma, the four great elements are dust, not the speaker or listener. If you take the five aggregates as the speaker of the Dharma and the listener to the Dharma, the five aggregates are delusion, not the speaker or listener. If you take space as the speaker of the Dharma and the listener to the Dharma, space belongs to annihilation, not the speaker or listener. Brothers, you must directly attain correspondence in a single thought: the bounds of before and after cut off, the illuminating substance standing alone, object and self both forgotten. Distinctly bright, perfectly round, stark naked, and cleanly exposed—this is preaching spontaneously without being asked. If you realize such a stage, you are a true listener to the Dharma. Just at such a time, speaking and hearing occur simultaneously, with both subject and object cut off. There has never been wisdom outside of suchness that can realize suchness, nor has there been suchness outside of wisdom that is realized by wisdom. Thereafter, wherever you cast your eyes, all duality is severed, and not one of the myriad phenomena is absent. It is not that your mind does not know; it is not that your mind does not comprehend. Non-comprehending is not non-comprehension; not-knowing is not non-knowledge. Just this not comprehending and not knowing is extraordinary and grandly marvelous! I recall that Zhaozhou asked Daci: 'What is the substance of prajñā?' Daci said: 'What is the substance of prajñā?' Zhaozhou roared with laughter. The next day, while Zhaozhou was sweeping the ground, Daci in turn asked: 'What is the substance of prajñā?' Zhaozhou put down the broom and roared with laughter. Brothers, the two ancient buddhas Daci and Zhaozhou, meeting on this one occasion—how marvelous it was! But how do you assess it? Displaying skills in the open light, everybody guesses at them; moving the toes inside the boots, who knows it is there? Do you fully understand? Do not say that the divine blade is hidden within a laugh; you must know that the ghost arrow falls before the wind."