圓悟佛果禪師語錄 5.23

5.23

大悲生辰，鄆國大王請上堂，僧問：「聞聲悟道見色明心，盡大地是色，那箇是心？」師云：「觀世音菩薩來也。」進云：「可謂掬水月在手，弄華香滿衣。」師云：「為什麼却是饅頭？」進云：「只如雲門什麼道意作麼生？」師云：「重引重退，輕引輕退。」進云：「畢竟水朝滄海去，到頭雲自覓山歸。」師云：「也須是頂門上具觀音眼始得。」師乃云：「當年此日大悲生，千臂莊嚴千眼明，世出世間殊勝事，神通無不總圓成。恁麼去，步步踏佛階梯，恁麼來，處處現身現土，於六根得深圓通，於解脫得普門智，所以無剎不現，無處不真，或為寶公十二面，或作達磨傳心印，或向泗洲運神通，或向香山發妙身，周旋往返，或證三真實，得二殊勝，四不思議，十四無畏，三十二應，向娑婆世界獨有大緣，說無說無窮妙呪，現無身寶王妙身，隨類示悲應機赴感，求饒益得饒益應，求男女得男女應，求如意得如意應，此猶是觀世音方便之力。敢問大眾，作麼生是觀世音諦當之處？不見一法即如來，方得名為觀自在。」

On the birthday of the Great Compassionate One, the Prince of Yun requested [the master] to ascend the hall. A monk asked: "'Hearing sound, one awakens to the Way; seeing form, one clarifies the mind.' The entire earth is form—which one is mind?" The master replied: "Guanyin Bodhisattva has come." The monk continued: "It may be called: 'Scooping up water, the moon is in one's hands; playing with flowers, their fragrance fills one's robes.'" The master asked: "Why instead is it a steamed bun?" The monk said: "Just as with Yunmen, what was his intended meaning?" The master said: "Pulling heavily, it retreats heavily; pulling lightly, it retreats lightly." The monk said: "In the end, the waters flow toward the vast sea; at last, the clouds of themselves seek the mountains to return." The master said: "One must also possess the eye of Guanyin on the crown of the head to attain it." The master then said: "On this day in that past year, the Great Compassionate One was born, adorned with a thousand arms and bright with a thousand eyes. In worldly and world-transcending sublime affairs, spiritual powers are entirely and fully accomplished. Going like this, step by step one treads the ladder of the Buddhas; coming like this, everywhere one manifests the body and manifests the lands. Attaining deep, complete penetration among the six sense faculties, and attaining the universal gateway wisdom in liberation, therefore there is no land where [she] does not manifest, no place that is not genuine. She may become Master Bao with twelve faces, or act as Bodhidharma transmitting the mind-seal, or display spiritual penetrations toward Sizhou, or manifest a marvelous body at Mount Xiang. Revolving and returning, she may realize the three realities, attain the two superior [qualities], the four inconceivables, the fourteen fearlessnesses, and the thirty-two responses. Toward the sahā world she alone has great affinity: speaking the inexhaustible marvelous mantra that is unspoken, manifesting the marvelous body of the treasure-king that has no body, manifesting compassion according to category, responding to dynamics and meeting resonance. Seeking benefit, one receives the response of benefit; seeking sons or daughters, one receives the response of sons or daughters; seeking fulfillment of wishes, one receives the response of fulfillment of wishes. This is still merely the power of Guanyin's skillful means. I venture to ask the great assembly: What is Guanyin's truly authentic place? 'Not seeing a single dharma is precisely the Tathāgata'—only then can one be named Avalokiteśvara (Contemplator of Self-Mastery)."