圓悟佛果禪師語錄 4.20

4.20

褒山珪禪師為佛眼和尚設齋，請上堂云：「還有助哀者麼？」僧問：「明鏡當臺舉無遺照，只如佛眼和尚遷化，向什麼處去？」師云：「妙喜世界藏不得，蓮華影裏現全身。」進云：「和尚只道得一半。」師云：「儞全道底又作麼生？」進云：「煩惱海中為雨露，無明山上作雲雷。」師云：「天地懸隔。」進云：「誰人知此意，令我憶南泉？」師云：「且莫詐明頭。」問：「臨濟滅却正法眼，三聖直下便承當，盤山會裏要傳真，普化當時翻筋斗。未審此意如何？」師云：「跳出金剛圈，吞過栗棘蓬。」進云：「萬里神光頂後相，只明這一段時節去也。」師云：「方木逗圓孔。」進云：「學人是直截根源。」師云：「一任𨁝跳。」師乃云：「此方緣盡，他方顯化，此界身歿，他界出現，大善知識以無邊虛空為正體，以香水海不可說塵剎為化境，以日月為明燭，以形骸為逆旅，以死生為晝夜，其來也電光晃耀，其去也石火星飛，雖示世人有去有來，極其本體不動不變。所以南泉和尚昔為馬大師作齋，問大眾云：『今日為先師設齋，且道先師來麼？』有底道：『合取鉢盂。』有者道：『真堂前更添一分食。』蓋明此箇不動不變、至靈至妙，各有奇特處。要且只見錐頭利，不見鑿頭方。今日褒山珪公長老，為佛眼和尚設齋，敢問大眾：佛眼和尚還來麼？有道得底試出來道看；若無，不消一箇普同供養。何故？簷頭水滴滴，相承五葉華，葉葉相付，且道綿綿不斷一句作麼生道？祖月凌空圓勝智，何山松柏不青青。」

Chan Master Gui of Baoshan provided a vegetarian feast for the Venerable Foyan, and requested the Master to ascend the hall. The Master said: "Is there anyone to assist in the mourning?" A monk asked: "When the bright mirror is on its stand, nothing brought before it escapes its illumination. Just so, when the Venerable Foyan passed away, where did he go?" The Master said: "The World of Abhirati cannot conceal him; in the reflection of the lotus flower, his whole body appears." The monk said: "You have only said half of it, Venerable." The Master said: "What about what you have completely said?" The monk said: "In the ocean of afflictions, acting as rain and dew; on the mountain of ignorance, making cloud and thunder." The Master said: "Heaven and earth are far apart." The monk said: "Who knows this intention, which makes me remember Nanquan?" The Master said: "Do not feign clarity." The monk asked: "Linji extinguished the Treasury of the True Dharma Eye, and Sansheng directly took it on. In the assembly of Panshan, when they wanted to draw a true portrait, Puhua did a somersault at that moment. I wonder, what was the meaning of this?" The Master said: "Leaping out of the diamond cage, swallowing down the chestnut burr." The monk said: "The aspect behind the crown with its spiritual light of ten thousand leagues only clarifies this period of time." The Master said: "Fitting a square peg into a round hole." The monk said: "This student goes straight to the root source." The Master said: "Jump about as you please." The Master then said: "When affinity is exhausted in this realm, manifestations appear in other realms; when the body perishes in this world, it appears in other worlds. A great kalyāṇamitra takes boundless space as the true body, the ineffable dust-realms of the fragrant water ocean as the sphere of transformation, the sun and moon as bright candles, the physical frame as an inn, and birth and death as day and night. His coming is like the flashing of lightning; his going is like sparks flying from struck flint. Although he demonstrates coming and going to worldly people, in the utmost reality of his fundamental body there is no movement and no change. Therefore, when the Venerable Nanquan formerly held a vegetarian feast for Great Master Ma, he asked the assembly: 'Today we have set out a vegetarian feast for our late master; tell me, is the late master coming or not?' Someone said: 'Shut your alms-bowl.' Another said: 'Add another portion of food before the portrait hall.' These both clarified this unmoved and unchanging, supremely spiritual and wondrous thing; each had something extraordinary. Yet they only saw the sharpness of the awl's point, and did not see the squareness of the chisel's head. Today Elder Gui of Baoshan has set out a vegetarian feast for the Venerable Foyan. I venture to ask the assembly: Is the Venerable Foyan coming or not? If someone can say it, come forward and try to speak. If not, it does not warrant an offering for all alike. Why? Water drips from the eaves, succeeding the five-petaled flower, leaf by leaf transmitted. Now, how do you express the phrase of unbroken continuity? When the ancestral moon traverses the sky, supreme wisdom is complete; on what mountain are the pines and cypresses not green?"