宏智禪師廣錄 5.41

5.41

小參云。諸緣放盡。正念無私。撒手那邊。遊神真際。雲山隱隱。水月依依。堂戶深沈。機梭暗動。六窓未曉。皓然一片虛明。三際齋平。泊爾十方洞照。白牛飽於肥膩穩臥雪山。丹鳳㗸得元珠。捿遲玉樹。混融偏正。豈落有無叶路通宗。當風得妙全超就位。不落尊嚴。回互旁參。還承子力。獨行象外。照破劫空。未偶他緣單明自己。木人功盡。低頭夜半拾金針。石女機回。出手天明穿玉綫。正恁麼時。十方三世。未可言師。此土西天。誰敢稱祖。若也泥牛運步。木馬嘶風。氷河焰起火生蓮。便是入廛垂手信。且道。如何履踐得恁麼相應。萬古碧潭空界月。再三撈摝始應知。兄弟此箇田地。還曾履踐得端的也無。恁麼徹底過來。須知有全身應用時節。不見雲門大師道。光不透脫。有兩般病。一切處不明。面前有物。是一。透得一切法空。隱隱地似有箇物相似。亦是光不透脫。法身亦有兩般病。得到法身。法執不忘。己見猶存。墮在法身邊。是一。直饒透得放過則不可。子細撿點將來。有甚麼氣息。亦是病。諸人還有此病也未。若未有此病。也須先受過始得。若久受此病。快須轉却。只如面前綠水眼底青山。還得與自己相應也無。若未得相應。大殺相礙。直饒相應亦有礙在。當合如何行履。豈不是光不透脫兩般病。法身受病。諸人還知也無。直得功齊用細。亦須轉却。設或轉盡。有甚麼氣息。豈不見。僧問洛浦。寂是法王根。動是法王苗。如何是法王。浦竪起拂子。僧云。此猶是法王苗。浦云。龍不出洞。誰人柰何。兄弟看他古德。不守一隅。將一言半句。提誘後人。甚是徑直。若是大丈夫漢。向這裏一嘔便盡。一屙便了。空懷疑膜廉纖作麼。如今咬一粒米。著一片衣。直須教脚踏實地自不欺謾。若不如是。還是欺賢訶聖去也。大須子細。莫只恁麼過時。難期了日。記得。新羅僧問雲居。是甚麼得恁麼難道。居云。有甚麼難道。僧云。請和尚道。居云。新羅新羅。後黃龍新和尚云。雲居要見新羅僧。猶隔海在。兄弟也須是黃龍老漢始得。覺上座。今夜路見不平。欲與雲居出氣。子細撿點將來。黃龍要見雲居。猶隔嶺在。眾中莫有為黃龍不甘底麼。出來與覺上座相見。有麼。若無。今夜不免重為劈析去也。雲居恁麼答。但恐者僧出不得。黃龍恁麼道。又恐後人歸不得。覺上座道箇猶隔嶺在。又作麼生。切忌將錯就錯。

In an informal gathering, [the master] said: All conditions cast aside completely, right mindfulness is without partiality. Letting go on that side, the spirit roams the true limit. Clouded mountains are indistinct; water and moon cling tenderly. The hall doors are deep and sunken; the loom's shuttle moves in secret. The six windows are not yet light, yet all is pure white, a single span of empty brightness. The three times are level and uniform; tranquil, the ten directions are clearly illumined. The white ox, sated on rich pasture, lies steadily on the snowy mountains; the vermilion phoenix, holding the primal pearl in its beak, roosts peacefully in the jade tree. Blending bias and upright, how could one fall into being or non-being? Joining the path to penetrate the ancestral school, facing the wind one attains the subtle essence. Completely transcending to take the seat, one does not fall into solemn majesty; interchanging and collaterally participating, one relies on the son's power. Walking alone beyond forms, illumining through the kalpa of emptiness; not meeting other conditions, one clearly understands only oneself. The wooden figure's effort exhausted, it lowers its head at midnight to pick up the gold needle; the stone woman's loom returns, she puts forth her hand at dawn to thread the jade filament. Right at such a time, throughout the ten directions and the three times, none can be called teacher; in this land and the Western Heavens, who dares claim to be an ancestor? If the mud ox walks, the wooden horse neighs at the wind, flames arise from the icy river, and lotuses sprout in the fire—this is indeed the true message of entering the marketplace with hands hanging down. And tell me: how can one practice to attain such accordance? 'In the emerald pool of ten thousand kalpas, the moon of the empty realm: / Only after dredging again and again will you truly know.' Brothers, in this ground, have you ever practiced truly and authentically, or not? Having passed through thoroughly like this, you must know there is a time when the whole body enters into active function. Have you not seen Great Master Yunmen say: 'Light not penetrating cleanly has two kinds of sickness: everything being unclear, with objects before you, is the first; penetrating through the emptiness of all phenomena, yet vaguely seeming as if something is there, is also light not penetrating cleanly. The Dharma-body also has two kinds of sickness: having arrived at the Dharma-body, clinging to phenomena is not forgotten, personal views still remain, falling into the side of the Dharma-body, which is the first; even if one penetrates through, letting it go is unacceptable—examining closely, what flavor is there? This is also a sickness.' Do all of you still have these sicknesses or not? If you do not yet have these sicknesses, you must first undergo them. If you have long suffered from these sicknesses, you must quickly turn them around. Take, for instance, the green water before your face and the blue mountains before your eyes: do they accord with oneself or not? If not yet in accord, they greatly obstruct one another; even if in accord, there is still obstruction. How should one conduct oneself? Is this not the two kinds of sickness where light does not penetrate cleanly, the Dharma-body taking on sickness? Do you all know this or not? Even when achievement is complete and functioning is subtle, one must still turn it around. Supposing it is turned completely around, what flavor is there? Have you not seen: A monk asked Luopu, 'Quiescence is the root of the Dharma King; activity is the sprout of the Dharma King. What is the Dharma King?' Luopu raised his whisk. The monk said, 'This is still the sprout of the Dharma King.' Luopu said, 'If the dragon does not leave its cave, who can do anything to it?' Brothers, look at those ancients: not staying in a single corner, using a word or half a phrase, they drew out and guided later people—how direct they were! If you are a great hero, here one vomit finishes it, one defecation ends it. Why harbor empty doubts and trivial entanglements? Nowadays, chewing a single grain of rice, wearing a single scrap of clothing, you must tread on solid ground and not deceive yourself. If not like this, you are still deceiving the worthy and reviling the sages. You must be very careful. Do not simply let time pass by like this, making it hard to look forward to the day of completion. Remember: A monk from Silla asked Yunju, 'What is it that is so hard to speak of?' Yunju said, 'What is hard to speak of?' The monk said, 'Please, Venerable, speak.' Yunju said, 'Silla, Silla.' Later, Venerable Xin of Huanglong said, 'For Yunju to see the monk from Silla, the ocean still lies between them.' Brothers, it takes an old fellow like Huanglong to say this! Senior Monk Jue tonight sees an injustice on the road and wants to vent Yunju's indignation: examining closely, for Huanglong to see Yunju, the mountain range still lies between them! Is there anyone in the assembly who is dissatisfied on Huanglong's behalf? Come forth and meet with Senior Monk Jue! Is there anyone? If not, tonight I cannot help but dissect it for you once again. Yunju answered like that, merely fearing this monk could not get out; Huanglong spoke like that, also fearing later people could not return. Senior Monk Jue says that the mountain range still lies between them—what about that? Be sure not to take error for truth.