宏智禪師廣錄 5.8

5.8

小參僧問。蘆花雪月。那時一色還迷。野水秋空。箇處大功猶在。如何得色轉功忘去。師云。往來如得路。兩處不相妨。僧云。玉輪機轉笑呵呵。直下相逢不相識。師云。又墮大功去也。僧云。那邊不守空王殿。爭肯耘田向日輪。師云。早恁麼却較些子。僧云。只如得處恰好時如何。師云。密密處難言。細細中莫動。僧云。喚得回來。通途無礙處。又作麼生。師云。是處相逢不隔越。千手千眼觀世音。師乃云。是我自家底。是儞諸人底。是三世諸佛底。是六代祖師底。各各分上。六六三十六。這裏生心即乖。動念即錯。若有箇漢。四稜著地掀斡不動。也較些子。便能向今時卓卓地。了無一法著彼。了無一法著我。自在人間。無往來相。彼具足是我。我具足是彼。法法住自位。所以道。性自平等。無平等者。若是恁麼去也。是一箇了事衲僧。更須退步。更須就己。便知道四大性自復。如子得其母。這裏不著一點。不挂一絲。拈轉殼漏子。與虛空合。合底是什麼。若無合者。爭辨虛空。若有合者。却成兩箇。那時明歷歷地要眼。淨裸裸地要身。撥轉機輪。便能向今時作用。若識得本來頭。一切心皆是箇心。一切法皆是箇法。坦然平等。恰恰具足。便知道。果滿菩提圓。花開世界起。若恁麼十成時。好箇禪和子。而今人却道。曹洞禪沒許多言語。默默地便是。我也道。儞於箇時莽鹵。我也知。儞向其間卜度。殊不知虛而靈。空而妙。豈不見。僧問石門。如何是和尚家風。門云。物外獨騎千里象。萬年松下擊金鐘。是恁麼行得到。恁麼透得徹。不向死水裏浸却。又不見。僧問梁山。莫便是和尚安身立命處也無。山云。死水不藏龍。如何是活水裏龍。山云。碧潭不吐霧。儞若識得。死底便是箇活漢。儞若識得。活底便是箇死漢。須是向靜悄悄處惺惺。鬧浩浩中歷歷。便知死中常活。不被空礙。活中常死。不被物礙。有不是有。無不是無。芭蕉和尚道。儞有柱杖子。我與儞柱杖子。儞無柱杖子。我奪儞柱杖子。所以六祖云。心地含諸種。普雨悉皆萌。既悟花情已。菩提果自成。方知。當處出生。隨處滅盡珍重。

At an informal gathering, a monk asked: "Reed flowers, snow, and the moon—at that time, of a single color, one is still deluded. Wild waters and autumn sky—in that place, great achievement remains. How can one turn form and forget achievement?" / The Master said: "If coming and going find the road, the two places do not obstruct each other." / The monk said: "The jade wheel mechanism turns with a chuckle; meeting face-to-face, they do not recognize each other." / The Master said: "You have fallen into great achievement again." / The monk said: "Over there, not guarding the Empty King's palace, how could one be willing to plow the fields facing the sun's wheel?" / The Master said: "To have been like this earlier would be a bit better." / The monk said: "What about when the place of attainment is just right?" / The Master said: "In the intimate place, it is hard to speak; in the minute realm, do not stir." / The monk said: "When called back, what about the place of unhindered, thoroughgoing passage?" / The Master said: "Everywhere they meet without separation—Avalokiteśvara of the thousand hands and thousand eyes." / The Master then said: "It is my own; it is all of yours; it is that of the Buddhas of the three periods; it is that of the ancestral masters of the six generations. On each one's part: six times six is thirty-six. Here, giving rise to mind immediately goes awry; stirring thought is immediately a mistake. If there is a fellow whose four edges touch the ground and who cannot be overturned, he is somewhat closer. He can then stand toweringly in the present time, with not a single dharma clinging to the other, and not a single dharma clinging to oneself. Unfettered among humans, there are no marks of coming and going. The other fully is me; I fully am the other. Dharma after dharma abides in its own position. Therefore it is said: 'Nature is inherently equal; there is no equalizer.' If you go on like this, you are a patch-robed monk who has settled the matter. Furthermore, you must take a step back; furthermore, you must turn toward yourself. Then you will know that the nature of the four elements naturally restores itself, like a child finding its mother. Here, not a single speck clings, not a single thread hangs. Turn around the skin bag and merge with empty space. What is it that merges? If there is none that merges, how can one discern empty space? If there is one that merges, it becomes two instead. At that moment, one clearly needs eyes; stark naked, one needs a body. Turning the mechanism wheel, one can function in the present time. If you recognize the original head, all minds are this one mind; all dharmas are this one dharma. Broad and equal, precisely complete. Then you will know: 'The fruit is full, Bodhi is round; / The flower blooms, the world arises.' If it is ten tenths complete like this, what a fine fellow of Chan! But people nowadays say: 'Caodong Chan has no need of so many words; silence itself is it.' I also say: at that moment you are reckless; I also know that you are conjecturing in between. You completely fail to realize that it is empty yet efficacious, vacant yet wondrous. Have you not seen: a monk asked Shimen, 'What is the master's family style?' Shimen said, 'Beyond things, riding alone on a thousand-mile elephant; beneath a ten-thousand-year pine, striking a golden bell.' It is by walking thus and penetrating thus that one is not soaked in dead water. Have you not also seen: a monk asked Liangshan, 'Could this be the master's place of settling body and establishing life?' Liangshan said, 'Dead water does not hide dragons.' 'What is a dragon in living water?' Liangshan said, 'The blue pool does not spit mist.' If you recognize it, the dead one is a living fellow; if you recognize it, the living one is a dead fellow. You must be alert in quiet stillness, and distinct amidst bustling clamor. Then you will know that within death there is constant life, not obstructed by emptiness; within life there is constant death, not obstructed by things. Existence is not existence; nonexistence is not nonexistence. Venerable Bajiao said: 'If you have a staff, I will give you a staff; if you have no staff, I will take your staff away.' Therefore the Sixth Patriarch said: 'The mind-ground contains all seeds; / Under the universal rain, all of them sprout. / Once the flower's sentiment is awakened, / The fruit of bodhi ripens of itself.' Only then do you know that 'produced right where it is, it is extinguished right along with it.' Take care!"