宏智禪師廣錄 5.7

5.7

The Master then said: "Brothers, if it comes to this matter, you must first understand it clearly. If you understand it clearly, you will be able to transcend Vairocana and surpass Śākyamuni, make the pure and marvelous Dharma-body, and produce the diamond eye. You need only rest; when you rest completely, it is vividly wondrous and unobscured. Furthermore, you must take a step back and turn toward yourself; only then can you respond thoroughly. At such a time, if there is an illumination of solitude, it still carries function. Have you not heard it said: 'The son returns to the father; why does the father pay him no heed at all?' Principle should be like this. 'Where is the affection between father and son?' Only then is the affection between father and son accomplished. 'What is the affection between father and son?' Even axes and cleavers cannot sever it. It is also said: 'The newly born prince must have a father; the moment he turns around, none is seen.' That time is called 'marvelous culmination and dark concord.' If you realize this toweringly, take a step forward into this realm—like a jewel emitting light, which light still illuminates itself—there is a principle of succession. You must also turn your head back to observe the original position, taking regard of the position; turning back, you will then be able to stride broadly past the present time. Dawn breaks without one noticing the morning; distinct illumination does not fall into shadows; extending response does not involve conditions. Having situated this body, amidst bustling clamor, one is untrammeled and unmixed by things. Therefore it is said: 'This very seeing and hearing is not seeing and hearing; / There are no sounds and forms to present to you. / If within this you understand there is entirely no affair, / What harm is there whether substance and function are divided or not?' / You brothers who practice Chan, knocking the bones and piercing the marrow, work in just such a way. Some fellows immediately say: 'Before speech, it was already spoken.' Have you not heard it said: 'Words carry the mystery without a path; the tongue speaks without speaking.' Cutting off the tongues of everyone under heaven is not without merit; how do you make a tongueless person understand words? Have you not also seen a monk ask an ancient worthy: 'What is the master's original mind?' The ancient worthy said: 'Because the rhinoceros contemplates the moon, patterns form on its horn; / Because the elephant is startled by thunder, designs enter its tusk.' If you realize this clearly, you will stride over the heads of all dharmas, unobstructed by all dharmas. Arriving at such a time, one sets up no language and is bound by no images. Therefore it is said: 'The Buddhas did not appear in the world, / Yet they preached for forty-nine years; / The ancestral master did not come from the West, / Yet Shaolin has a wondrous secret.' Since the Buddhas did not appear in the world, why did they preach for forty-nine years? Since the ancestral master did not come from the West, why does Shaolin have a wondrous secret? You must believe it when it is said: 'These dharmas abide in their dharma-positions; the worldly characteristics are constantly abiding.' Here, not a single thread shifts, not a single speck stirs. At that moment, a single phrase thrown to the ground makes a golden sound. Then you know the bias within the upright: 'A bright, pure wheel squarely in the sky.' If you can discern it like this, speech is wondrous, and silence is also wondrous. When speaking, one is constantly silent; when silent, one is constantly speaking. One is then able to transcend the four formless realms and escape the three realms. This is what a liberated fellow accomplishes. And tell me, how do you walk like this? 'The kingfisher treads over the rain on lotus leaves; / The egret bursts through the smoke of the bamboo grove.'"