宏智禪師廣錄 5.5

5.5

Informal gathering. A monk asked, "What was the meaning of Lingyun's awakening to the peach blossoms?" The Master said, "Where visual power does not reach, Lingyun instead bowed his head." The monk said, "It was precisely broad daylight." The Master said, "What was Lingyun's insight like?" The monk said, "Once seeing the peach blossoms, it was inevitable that dust fell into his eyes." The Master said, "Is there still any muscle in your eyes, Elder?" The monk said, "Nowadays I do not play that drum and flute." The Master said, "A blind donkey following the herd." The monk said, "Just as for Xuansha, why on the contrary did he say: 'Extremely fitting, it is indeed fitting; yet I dare guarantee that the venerable brother has not penetrated through'?" The Master said, "That is the time of a patch-robed monk's interposition." The monk said, "That too is a fan in the twelfth month." The Master then said: "Lingyun saw the peach blossoms and awakened to the Way. Everyone says: 'Accords with the spirit through things; reveals principle through events.' What kind of talk is that? Arriving here, pick away all eyes and let go of all bodies; with your whole body come thus, completely see thus—only then do you penetrate your own mind and unite with the essence of the myriad phenomena. It was he who said: 'For thirty years I sought a swordsman; / How many times did leaves fall and branches sprout again? / Ever since I once saw the peach blossoms, / Right up until now I doubt no more.' Brothers, it took him thirty years of doing so! If today you are willing to cease and rest, willing to let go and abandon, constantly keeping things completely open and clear—first of all, do not bring anything along. If you bring anything along, it will not resemble it. Then you can ride upon sounds and stride across forms, leap beyond seeing and surpass hearing, be at ease everywhere, penetrate and slough off everywhere, respond and manifest everywhere, and be perfectly complete everywhere. Where could there ever be the slightest obstruction? Therefore, one cultivates the myriad practices of sky-flowers, sits quietly in the bodhimaṇḍa of the water-moon, subdues the demon army in the mirror, and accomplishes the dreamlike Buddha-fruit. If it is such a time, is it not an unobstructed transcendence? Within the illusion-like samādhi, one accords precisely with it. Not only is it thus when the eye sees forms and the ear hears sounds; even down to every sense-faculty and every sense-dust, large and small, all are entirely thus. Have you not seen Master Shitou's words: 'Every sense-gate, all objective realms: / Interposing and not interposing; / Interposing, they further mutually relate, / Otherwise, each abides in its own position.' If you penetrate and slough off sense-faculties and sense-dusts here, and thoroughly illuminate the Dharmadhātu, that is this and this is that, with no more mark of coming and going—this is the time of interposition. Just what about 'otherwise, each abides in its own position'? The long is long, the short is short; the high is high, the low is low. Therefore it is said: 'Spring colors have no high or low; / The flowering branches are naturally short or long.' Why did Xuansha say, 'Extremely fitting, it is indeed fitting; yet I dare guarantee that the venerable brother has not penetrated through'? That was casting an advance shadow and testing with a pole. Tell me, how is it in the end? A person of the Way without mind can be like this; before attaining no-mind, it is also exceedingly difficult."