圓悟佛果禪師語錄 5.29

5.29

濟王請陞座：「以無漏根作奇特事，以解脫智種金剛緣，不於他處現身，長在頂門獨露，非心非佛非異非如，等閑拈一莖草，作丈六金身，等閑說一句，可以當金剛寶劍，人人皆稟此用，各各悉稟此心，若能返照迴光，便是毘盧正體。豈不見，波斯匿王問釋迦老子云：『我昔未承佛誨，見迦栴延咸言，此身死後斷滅。我雖值佛，心猶狐疑，此身念念遷變，不知有不變者？』於是釋迦世尊謂波斯匿王言：『爾雖知遷變不停，還知身中有不變者否？』王合掌白佛云：『我實不知。』佛言：『大王！汝年幾歲時見恒河水？』王言：『我生三歲時見。』佛言：『如今云何？』王云：『經今六十二年，見與三歲時無異。』佛言：『大王，汝面雖皺，皺者為變，而此見精性未曾變。變者受滅，不變者元無生滅。』釋迦老子，向千聖頂𩕳萬仞峯頭指出金剛性，不變不易，湛寂凝然，堂堂顯露，由是波斯匿王，識其本心。敢問大眾：只如今一切人，皆見山僧陞堂，且道：此見從何而得？與威音已前空劫那畔，是同是別？若見得無異無別，則見現前。正當恁麼時，一句作麼生道？覿面擊開無盡藏，頭頭湧出夜明珠。」復云：「濟國大王具大根器，有上乘種性，生為帝子，身極貴榮，不忘諸佛付囑，知有此大因緣，垂神教典深識果因，凡所施為心源洞照。所以此之作善因緣，行陰隲保其富貴長久福祿彌隆，有福修福，若大海之衲眾流，唯利根種智之人，具如是作用。只此便是普光殿無相身為盧舍那，萬行因華圓果海，福源洪注溢天河。」

The Prince of Ji requested [the master] to ascend the seat: "With taintless faculties, perform extraordinary deeds; with liberating wisdom, plant vajra affinities. Not manifesting the body elsewhere, it is always uniquely revealed on the crown of the head. Neither mind nor Buddha, neither different nor identical: casually take up a blade of grass to make a sixteen-foot golden body; casually speak a phrase that can serve as a vajra jewel sword. Everyone is endowed with this function; each and every one is endowed with this mind. If you can reverse the light to illumine inward, you are precisely the authentic substance of Vairocana. Have you not seen: King Prasenajit asked old Śākya: 'In the past, before receiving the Buddha's instruction, I met Kātyāyana, who all said that after this body dies, it is annihilated. Though I have encountered the Buddha, my mind still has doubts: this body shifts and changes thought by thought, but I do not know whether there is that which does not change.' Thereupon, the World-Honored Śākya said to King Prasenajit: 'Though you know it shifts and changes without stopping, do you still know whether there is that which does not change within your body?' The king joined his palms and said to the Buddha: 'I truly do not know.' The Buddha said: 'Great King! At what age did you see the water of the Gaṅgā River?' The king said: 'I saw it when I was three years old.' The Buddha said: 'How is it now?' The king said: 'Sixty-two years have passed until now, and my seeing is no different from when I was three.' The Buddha said: 'Great King, though your face is wrinkled—what is wrinkled being change—the nature of this seeing essence has never changed. That which changes undergoes extinction; that which does not change originally has neither birth nor extinction.' Old Śākya pointed out the vajra nature on the crown of the heads of the thousand sages and on the peak of ten thousand fathoms: unchanging and unaltering, serene and motionless, standing out magnificently revealed. Thereupon, King Prasenajit recognized his fundamental mind. I venture to ask the great assembly: Right now, everyone sees this mountain monk ascend the hall; tell me, from where is this seeing obtained? Compared to the other side of the empty kalpa before the Sound of Kingly Majestic Voice, is it the same or is it different? If you can see that it is without difference and without distinction, then the seeing is manifest right before you. Just at such a time, how do you say a phrase? Directly face to face, strike open the inexhaustible treasury; from each and every thing, the night-shining pearl wells forth." He further said: "The Great King of the State of Ji possesses great capacity and has the seed-nature of the supreme vehicle. Born as an imperial prince, in his person he is exceedingly noble and glorious, yet he does not forget the entrustment of the Buddhas, knowing of this great causal affinity. Inquiring into the scriptural teachings, he deeply recognizes cause and effect; wherever he acts, the source of his mind is clearly illuminated. Therefore, through these wholesome causal conditions and practicing hidden virtue, he secures his long-lasting wealth and nobility, with blessings and emoluments ever flourishing. Having blessings, he cultivates blessings, like the great ocean taking in all streams—only a person of sharp faculties and omniscient wisdom possesses such function. This is none other than the signless body in the Hall of Universal Light acting as Rocana; the flower of causes in myriad practices completes the ocean of fruits; the great torrent of the source of blessings overflows the heavenly river."