宏智禪師廣錄 5.28

5.28

At an informal gathering, a monk asked: "'Purity reaches the ultimate, and its light penetrates throughout; quiescent illumination encompasses empty space.' Old Man Śākya fell flat on the ground right here. How does a patch-robed monk manage to turn it around?"
The Master said, "Holding it inside, use it vertically and horizontally; wherever you go, mindlessness meets it squarely."
The monk said, "Distinct and without adjuncts; bright and unobscured."
The Master said, "Where it responds, it is wholly real, not borrowed; to deliberate and speculate is to be separated by a thousand mountains."
The monk said, "When the golden lock shakes, there is no violation; in the turquoise waves, the moon-hare constantly courses."
The Master said, "This is still the time of not yet having come out."
The monk said, "What is it like when one has come out from inside?"
The Master said, "Encountering a dead snake on the road, do not beat it to death; carry it home in a bottomless basket."
The Master then said: "Buddha hands down to Buddha; patriarch transmits to patriarch. No other person arranges a single affair, nor do they accept a turning word of instruction from another. Patch-robed monks personally realize and personally arrive at it: pure yet bright, empty yet efficacious, silent yet wondrous, functioning yet harmonious. Inside, it does not neglect illumination; outside, it does not engage with conditions. Just this alert capacity to illuminate is not turned by phenomena on this side, nor bound by quiescent cessation on that side. Therefore it is said: 'Vast across the kalpa of emptiness, nothing can contain it; how could it be held fast by dust-like workings?' If you can go on in this way, birth and death completely fail to touch me, and causes and conditions completely fail to pull me. Amidst birth, death, causes, and conditions, you are just at ease. When born, it rolls along, with no other appearance. Just when there is no other appearance, within phenomena, each is true and every one is precise. All appearances are just one's own mind. Therefore it is said: 'The ten thousand phenomena are the mind's light; all conditions are illuminated solely by the nature.' If you can remain untangled by conditions in all places and at all times, you are a person of great wisdom. Tearing open the dust speck, the sutra scroll comes forth, its measure equal to the three-thousandfold world—it is just everyone's wondrous, pure, bright mind. In all dust specks and all lands, it is equal to the Dharma realm, pure as the full moon, its wondrous brightness constantly shining. Amidst conditions, stand out a head above the rest. An ancient said: 'Just this seeing and hearing is not seeing and hearing; / There are no further sounds and forms to present to you. / If you understand that within it there is completely no affair, / What harm is there whether substance and function are distinguished or not?' If you can go on like this, upon hearing a sound you immediately awaken to the Way; upon seeing a form you immediately clarify the mind. When you reach such a time, you are not obstructed by any phenomena; thing after thing is oneself, thought after thought cuts off all conditions. Where would you not realize equal and right awakening? Where would you not turn the great dharmacakra? Where would you not deliver sentient beings? Where would you not enter parinirvāṇa? As for this affair, it is neither a matter of monk or lay, nor of long or short duration. If you correspond to it in a single thought, the illuminating substance stands independent, and object and self are both as such. At all times, it is completely rounded, clearly understood, purely naked, and fully exposed, magnificently manifesting before you. At all times, become buddhas and act as patriarchs. It is only because you cannot let go, and construct boundary walls yourself, that you see self and other. It is you who obstruct yourself with the three realms; how have the three realms ever obstructed you? If you do not create obstacles for yourself, you are this pervasive body and this pervasive mind; you are a person of great sovereignty. Therefore an ancient said: 'If a single phenomenon exists, Vairocana falls among ordinary mortals; if the ten thousand phenomena are nonexistent, Samantabhadra loses his realm.' Tell me, how can one attain exact and proper correspondence? Do you understand? Who would agree to hang a single thing in empty space? The great ocean naturally receives the hundred rivers."