宏智禪師廣錄 5.39

5.39

At an informal gathering, [the Master] said: "When the ruler approaches the minister's rank, he still carries an air of stately stillness. When the son approaches his father, he still maintains filial devotion. Before penetrating the Jade Gate, one is thoroughly lost in the merit of the single color. When fully brandishing the jewel seal, would one willingly display the ornaments of that time? One must still establish the gate of transformation from the ultimate reality; letting go of the hands and returning along the way, the whole body is without obstruction. Therefore it is said: 'The Dharma-body is without form, yet shapes itself in response to things; prajñā is without knowing, yet illuminates in facing conditions.' Lush green bamboo, exuberant yellow flowers—taking them up freely with the hand, they appear everywhere. There is utterly no other and no self: who makes sense faculties and sense dust? The original body alone is revealed, naturally transforming things. The mind has no different mind, and phenomena have no different phenomena; phenomena have no different phenomena, and the mind has no different mind. Have you not seen it said: 'When the Buddha's son abides in this ground, / That is the Buddha's enjoyment; / Ever remaining within it, / Walking, standing, sitting, and reclining.' Brothers, how can you tread so as to attain such correspondence? Quickly you must stop and rest! Do not bring forth what exists; do not carry away what does not exist. Right now, what further affair is there? It is like a person carrying a shoulder pole whose loads at both ends have dropped off: you must fling away the pole along with them before you can be an untrammeled person. If you do not fling it away, at a future day you will only become a load-carrying fellow. In speaking and listening nowadays, it is truly hard to find the right person. If you take the four great elements as the speaker of the Dharma and the listener to the Dharma, the four great elements are dust, not the speaker or listener. If you take the five aggregates as the speaker of the Dharma and the listener to the Dharma, the five aggregates are delusion, not the speaker or listener. If you take space as the speaker of the Dharma and the listener to the Dharma, space belongs to annihilation, not the speaker or listener. Brothers, you must directly attain correspondence in a single thought: the bounds of before and after cut off, the illuminating substance standing alone, object and self both forgotten. Distinctly bright, perfectly round, stark naked, and cleanly exposed—this is preaching spontaneously without being asked. If you realize such a stage, you are a true listener to the Dharma. Just at such a time, speaking and hearing occur simultaneously, with both subject and object cut off. There has never been wisdom outside of suchness that can realize suchness, nor has there been suchness outside of wisdom that is realized by wisdom. Thereafter, wherever you cast your eyes, all duality is severed, and not one of the myriad phenomena is absent. It is not that your mind does not know; it is not that your mind does not comprehend. Non-comprehending is not non-comprehension; not-knowing is not non-knowledge. Just this not comprehending and not knowing is extraordinary and grandly marvelous! I recall that Zhaozhou asked Daci: 'What is the substance of prajñā?' Daci said: 'What is the substance of prajñā?' Zhaozhou roared with laughter. The next day, while Zhaozhou was sweeping the ground, Daci in turn asked: 'What is the substance of prajñā?' Zhaozhou put down the broom and roared with laughter. Brothers, the two ancient buddhas Daci and Zhaozhou, meeting on this one occasion—how marvelous it was! But how do you assess it? Displaying skills in the open light, everybody guesses at them; moving the toes inside the boots, who knows it is there? Do you fully understand? Do not say that the divine blade is hidden within a laugh; you must know that the ghost arrow falls before the wind."