宏智禪師廣錄 5.41

5.41

In an informal gathering, [the master] said: All conditions cast aside completely, right mindfulness is without partiality. Letting go on that side, the spirit roams the true limit. Clouded mountains are indistinct; water and moon cling tenderly. The hall doors are deep and sunken; the loom's shuttle moves in secret. The six windows are not yet light, yet all is pure white, a single span of empty brightness. The three times are level and uniform; tranquil, the ten directions are clearly illumined. The white ox, sated on rich pasture, lies steadily on the snowy mountains; the vermilion phoenix, holding the primal pearl in its beak, roosts peacefully in the jade tree. Blending bias and upright, how could one fall into being or non-being? Joining the path to penetrate the ancestral school, facing the wind one attains the subtle essence. Completely transcending to take the seat, one does not fall into solemn majesty; interchanging and collaterally participating, one relies on the son's power. Walking alone beyond forms, illumining through the kalpa of emptiness; not meeting other conditions, one clearly understands only oneself. The wooden figure's effort exhausted, it lowers its head at midnight to pick up the gold needle; the stone woman's loom returns, she puts forth her hand at dawn to thread the jade filament. Right at such a time, throughout the ten directions and the three times, none can be called teacher; in this land and the Western Heavens, who dares claim to be an ancestor? If the mud ox walks, the wooden horse neighs at the wind, flames arise from the icy river, and lotuses sprout in the fire—this is indeed the true message of entering the marketplace with hands hanging down. And tell me: how can one practice to attain such accordance? 'In the emerald pool of ten thousand kalpas, the moon of the empty realm: / Only after dredging again and again will you truly know.' Brothers, in this ground, have you ever practiced truly and authentically, or not? Having passed through thoroughly like this, you must know there is a time when the whole body enters into active function. Have you not seen Great Master Yunmen say: 'Light not penetrating cleanly has two kinds of sickness: everything being unclear, with objects before you, is the first; penetrating through the emptiness of all phenomena, yet vaguely seeming as if something is there, is also light not penetrating cleanly. The Dharma-body also has two kinds of sickness: having arrived at the Dharma-body, clinging to phenomena is not forgotten, personal views still remain, falling into the side of the Dharma-body, which is the first; even if one penetrates through, letting it go is unacceptable—examining closely, what flavor is there? This is also a sickness.' Do all of you still have these sicknesses or not? If you do not yet have these sicknesses, you must first undergo them. If you have long suffered from these sicknesses, you must quickly turn them around. Take, for instance, the green water before your face and the blue mountains before your eyes: do they accord with oneself or not? If not yet in accord, they greatly obstruct one another; even if in accord, there is still obstruction. How should one conduct oneself? Is this not the two kinds of sickness where light does not penetrate cleanly, the Dharma-body taking on sickness? Do you all know this or not? Even when achievement is complete and functioning is subtle, one must still turn it around. Supposing it is turned completely around, what flavor is there? Have you not seen: A monk asked Luopu, 'Quiescence is the root of the Dharma King; activity is the sprout of the Dharma King. What is the Dharma King?' Luopu raised his whisk. The monk said, 'This is still the sprout of the Dharma King.' Luopu said, 'If the dragon does not leave its cave, who can do anything to it?' Brothers, look at those ancients: not staying in a single corner, using a word or half a phrase, they drew out and guided later people—how direct they were! If you are a great hero, here one vomit finishes it, one defecation ends it. Why harbor empty doubts and trivial entanglements? Nowadays, chewing a single grain of rice, wearing a single scrap of clothing, you must tread on solid ground and not deceive yourself. If not like this, you are still deceiving the worthy and reviling the sages. You must be very careful. Do not simply let time pass by like this, making it hard to look forward to the day of completion. Remember: A monk from Silla asked Yunju, 'What is it that is so hard to speak of?' Yunju said, 'What is hard to speak of?' The monk said, 'Please, Venerable, speak.' Yunju said, 'Silla, Silla.' Later, Venerable Xin of Huanglong said, 'For Yunju to see the monk from Silla, the ocean still lies between them.' Brothers, it takes an old fellow like Huanglong to say this! Senior Monk Jue tonight sees an injustice on the road and wants to vent Yunju's indignation: examining closely, for Huanglong to see Yunju, the mountain range still lies between them! Is there anyone in the assembly who is dissatisfied on Huanglong's behalf? Come forth and meet with Senior Monk Jue! Is there anyone? If not, tonight I cannot help but dissect it for you once again. Yunju answered like that, merely fearing this monk could not get out; Huanglong spoke like that, also fearing later people could not return. Senior Monk Jue says that the mountain range still lies between them—what about that? Be sure not to take error for truth.