宏智禪師廣錄 5.36

5.36

At an informal gathering, a monk asked, "When the East expounds the Dharma, the West listens; when the West expounds the Dharma, the East listens. What is the meaning of this?"
The master said, "Why make such comings and goings in vain?"
The monk said, "No sooner has one wave stirred than the myriad waves follow."
The master said, "Even if the dharmadhātu completely interpenetrates, he is still a patch-robed monk who wastes his energy."
The monk said, "Have you not seen it said: 'One dust enters correct reception (samādhi); the samādhi of all dusts arises'?"
The master said, "When one dust enters correct reception, how is it?"
The monk said, "Questioned by the Venerable, sweat pours from my armpits."
The master said, "When the samādhi of all dusts arises, how should it be?"
The monk said, "East, west, south, north, the four intermediate directions, above and below."
The master said, "Take that away, and say something else."
The monk said, "Taking it away is not non-existent; where to place it?"
The master said, "Here there is no place for you to stick your tongue."
The monk said, "When the East expounds the Dharma, the East listens; when the West expounds the Dharma, the West listens. What is the meaning of this?"
The master said, "Each dharma abides in its own position; one and the other do not meet."
The monk said, "Like water poured into water, like gold combined with gold."
The master said, "When gold and water are combined, how is it?"
The monk said, "Completely muddled and ignorant."
The master said, "It is definitely not like that."
The monk said, "How does the Master view it?"
The master said, "The Southern Dipper is seven; the Northern Dipper is eight."
The monk said, "When the East expounds the Dharma, the East does not know; when the West expounds the Dharma, the West does not know. What is the meaning of this?"
The master said, "Cold and desolately going along like that."
The monk said, "Like the earth carrying a mountain, like a stone containing jade."
The master said, "Again you lodge your concern here."
The monk said, "One must know that though words fill the world, there is no verbal fault."
The master said, "Tell me, what do you take as the mouth?"
The monk said, "It is right beneath the nostrils."
The master said, "What difficulty is there in recognizing just this?"
The monk said, "Leaving this aside, what is called the mouth?"
The master said, "Sida at that time had function."
The monk said, "What about when the East expounds the Dharma, and all worlds of the ten directions expound the Dharma at the same time? What is the meaning of this?"
The master said, "Bring the lantern into the exposed pillar; move the triple gate over the Buddha hall."
The monk said, "The entire body is it; the whole realm is it."
The master said, "In the end there is no arrangement; ultimately there is nothing beyond one's lot."
The monk said, "When the East does not expound the Dharma, and all worlds of the ten directions do not expound the Dharma—what is the meaning of this?"
The master said, "Why do you use this tongue again?"
The monk said, "Yes, yes," and then bowed.
The master then said, "The entire worlds of the ten directions are a single patch-robed monk who cannot be moved. Then one can expound the Dharma according to one's nature, listen to the Dharma according to one's nature, following direction and location, high and low, everywhere responding, just like the bright moon throughout the whole sky. Therefore it is said: 'To those who should be saved by a monk's body, he immediately manifests a monk's body and expounds the Dharma for them; to those who should be saved by the body of an elder, layman, minister, or brāhmaṇa, he immediately manifests those bodies and expounds the Dharma for them.' Why is this? Because Avalokiteśvara does not make characteristics; thus she can manifest in response everywhere, and can deliver and liberate everywhere. Each patch-robed monk is fully endowed with this. First, do not bring bodily forms; second, do not bring conceptual principle. If you do not bring bodily forms, you can expound the Dharma everywhere. If you do not bring conceptual principle, you can enjoy function everywhere. Entering all mundane dharmas, one cannot be separated from the word 'form'; leaving all mundane dharmas, one cannot be separated from the word 'mind'. The mundane and the supramundane are just thus equal. Have you yet recognized the primal mark of form dharmas? If you recognize the primal mark of form dharmas, the mountains, rivers, and the great earth, the grasses, trees, and monastic groves, east, west, south, north, long, short, high, and low, all come from such a place; thus following the long, following the short, following the high, following the low, without adding or subtracting a single fraction on them—this is the mark fully endowed with all form dharmas. Have you yet recognized the primal mark of mind dharmas? If you recognize the primal mark of mind dharmas, you will be able to stand out head and shoulders everywhere, resonating precisely, distinctly unconfused—this is the mark fully endowed with all mind dharmas. This is still the dharmadhātu of responsive manifestation. If you also sit through and cut off all mind, remove all form, step back to the utmost and drop [all], right at such a time, what is it? Do all of you still recognize the root source? Do you still recognize the original patriarch? Therefore, a monk asked Mañjuśrī, 'Is Bodhidharma a patriarch or not?' Mañjuśrī said, 'He is not a patriarch.' The monk said, 'Since he is not a patriarch, why did he come from the West?' Mañjuśrī said, 'Because you do not recognize the patriarch.' The monk said, 'After recognizing, how is it?' Mañjuśrī said, 'Only then do you know he is not a patriarch.' Tell me, what is the patriarch? Auspicious light flows without extinguishing; true vitality stirs and is born again. Take care!"