宏智禪師廣錄 5.5

5.5

小參僧問。靈雲悟桃花意旨如何。師云。眼力不到處。靈雲却合頭。僧云。正是青天白日。師云。靈雲見處作麼生。僧云。一見桃花未免眼中著屑。師云。上座眼裏還有筋也無。僧云。而今不打這鼓笛。師云。瞎驢趁大隊。僧云。只如玄沙。為甚却道。諦當甚諦當。敢保老兄未徹。師云。箇是衲僧迴互底時節。僧云。也是臘月扇子。師乃云。靈雲見桃花悟道。盡道即物契神。託事顯理。是甚麼說話。到這裏。拈却一切眼。放下一切身。通身恁麼來。徹底恁麼見。方與自己心通。萬象體合。是他道。三十年來尋劍客。幾迴葉落又抽枝。自從一見桃花後。直至如今更不疑。諸兄弟。是渠三十年恁麼做爾。若今日肯休肯歇。肯放肯捨。常教豁豁地。第一莫將來。將來不相似。便能騎聲跨色。超見越聞。一切處自在。一切處透脫。一切處應現。一切處圓成。何處更有一絲毫隔礙來。所以修習空花萬行。宴坐水月道場。降伏鏡裏魔軍。成就夢中佛果。若是恁麼時節。豈不是脫然。向如幻三昧中。恰恰相應去。不只是眼見色恁麼。耳聞聲恁麼。乃至根根塵塵。大大小小。皆悉恁麼。豈不見石頭和尚。道門門一切境。回互不回互。回而更相涉。不爾依位住。若向這裏。透脫根塵。洞明法界。彼即是此。此即是彼。更無往來相。箇是回互底時節。只如不爾依位住。又且如何。長者長短者短。高者高下者下。所以道。春色無高下。花枝自短長。玄沙為甚麼。道諦當甚諦當。敢保老兄未徹。箇是影草探竿。且道。畢竟如何。無心道者能如此。未得無心也大難。

Informal gathering. A monk asked, "What was the meaning of Lingyun's awakening to the peach blossoms?" The Master said, "Where visual power does not reach, Lingyun instead bowed his head." The monk said, "It was precisely broad daylight." The Master said, "What was Lingyun's insight like?" The monk said, "Once seeing the peach blossoms, it was inevitable that dust fell into his eyes." The Master said, "Is there still any muscle in your eyes, Elder?" The monk said, "Nowadays I do not play that drum and flute." The Master said, "A blind donkey following the herd." The monk said, "Just as for Xuansha, why on the contrary did he say: 'Extremely fitting, it is indeed fitting; yet I dare guarantee that the venerable brother has not penetrated through'?" The Master said, "That is the time of a patch-robed monk's interposition." The monk said, "That too is a fan in the twelfth month." The Master then said: "Lingyun saw the peach blossoms and awakened to the Way. Everyone says: 'Accords with the spirit through things; reveals principle through events.' What kind of talk is that? Arriving here, pick away all eyes and let go of all bodies; with your whole body come thus, completely see thus—only then do you penetrate your own mind and unite with the essence of the myriad phenomena. It was he who said: 'For thirty years I sought a swordsman; / How many times did leaves fall and branches sprout again? / Ever since I once saw the peach blossoms, / Right up until now I doubt no more.' Brothers, it took him thirty years of doing so! If today you are willing to cease and rest, willing to let go and abandon, constantly keeping things completely open and clear—first of all, do not bring anything along. If you bring anything along, it will not resemble it. Then you can ride upon sounds and stride across forms, leap beyond seeing and surpass hearing, be at ease everywhere, penetrate and slough off everywhere, respond and manifest everywhere, and be perfectly complete everywhere. Where could there ever be the slightest obstruction? Therefore, one cultivates the myriad practices of sky-flowers, sits quietly in the bodhimaṇḍa of the water-moon, subdues the demon army in the mirror, and accomplishes the dreamlike Buddha-fruit. If it is such a time, is it not an unobstructed transcendence? Within the illusion-like samādhi, one accords precisely with it. Not only is it thus when the eye sees forms and the ear hears sounds; even down to every sense-faculty and every sense-dust, large and small, all are entirely thus. Have you not seen Master Shitou's words: 'Every sense-gate, all objective realms: / Interposing and not interposing; / Interposing, they further mutually relate, / Otherwise, each abides in its own position.' If you penetrate and slough off sense-faculties and sense-dusts here, and thoroughly illuminate the Dharmadhātu, that is this and this is that, with no more mark of coming and going—this is the time of interposition. Just what about 'otherwise, each abides in its own position'? The long is long, the short is short; the high is high, the low is low. Therefore it is said: 'Spring colors have no high or low; / The flowering branches are naturally short or long.' Why did Xuansha say, 'Extremely fitting, it is indeed fitting; yet I dare guarantee that the venerable brother has not penetrated through'? That was casting an advance shadow and testing with a pole. Tell me, how is it in the end? A person of the Way without mind can be like this; before attaining no-mind, it is also exceedingly difficult."