圓悟佛果禪師語錄 4.20

4.20

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?"