宏智禪師廣錄 5.16

5.16

At an informal gathering, a monk asked: "When above there is nothing to climb or revere, and below one has cut off one's own body, how is it?" The Master said, "Pervading heaven and covering the earth." The monk said, "Everywhere one encounters it." The Master said, "Where did you run into it?" The monk said, "Amidst the myriad forms, the entire body is uniquely revealed." The Master said, "Tell me: do you brush aside the myriad forms, or do you not brush aside the myriad forms?" The monk said, "Both ends are completely cut through; within, there is natural communion." The Master said, "Even that inside must be overturned as well." The monk said, "What can be done about it pervading heaven and covering the earth?" The Master said, "It must be Tiantong to manage it." The monk said, "It directly clashes nose-to-nose with the Venerable." The Master said, "Even that 'directly' is not needed." The monk said, "I have emptied out the myriad forms." The Master said, "Why empty them out?" The monk said, "Ultimately, how is it?" The Master said, "Tiantong today finds it truly difficult to explain." The monk said, "Riding an ox, one walks on foot; holding a hoe, the hands are empty." The Master said, "Being like this is a bit better." The Master then said: "The place of real arrival is vast and without reliance. What else would you call the walls of the ten directions? What else would you call the dynamic triggers of the three times? Not receiving a single speck of dust, all dharmas are of the same substance, and all people share the same mind. Merely this body of self-enjoyment pervades the ten directions without exception. Since one knows it is completely pervasive, upon every single dharma and within every buddha's mind, the original substance is fully present—what further matter could there be? Just this single dust mote is also your original substance, your original mind, your original form, and your original wisdom. Therefore it is said: 'Whether form is pure, or knowledge of all modes is pure, or the perfection of wisdom is pure—they are non-dual and without division, because they are without distinction and without interruption.' Brethren, it must be like this. Have you ever emptied out the mind's conditions? Have you ever emptied out bodily characteristics? If you can empty them completely, it is not merely empty; at that time, vividly clear and distinct, it is bright within the void. When it is like this, it is not empty. In the season of realization, the bottom is like this, the surface is also like this; in the dust it is like this, in the Dharma it is like this. There are no buddhas who are not like this, and no sentient beings who are not like this. Sentient beings are fully endowed like this, and buddhas are fully endowed like this. Sentient beings can let it drop; buddhas can lift it up. Therefore, buddhas and sentient beings share the same body and the same life; this single thought is originally identical with the Dharmadhātu. Therefore it is said: 'Above there is nothing to climb or revere, and below one has cut off one's own body.' Truly it is open and unobstructed, vast and boundless. Right at such a time, how do you experience it? The path of words is cut off; it is neither past, future, nor present. Take care."