圓悟佛果禪師語錄 5.13

5.13

At the request of the Great Prince of Yun State, ascending the hall, a monk asked: "What is the first phrase?" The Master said: "How could sound and form allow you to see?" The monk continued: "At midnight, emerald clouds shroud the ancient hall; at dawn, the golden crow bursts forth over the seashore." The Master said: "There is a talisman on the elbow for everyone to see." The monk asked: "What is the second phrase?" The Master said: "True gold must be forged in the furnace." The monk continued: "Riding an iron horse backward up Mount Sumeru, treading down to cut off the sound of flowing water at Caoxi." The Master said: "Right in the middle of the road." The monk asked: "What is the third phrase?" The Master said: "Leaving the grass and entering the grass to seek a person." The monk continued: "Within the Abhirati kṣetra, it falls as rain and dew; upon the Mountain of Ignorance, clouds and thunder arise." The Master said: "Clearly the place of letting down hands; observe carefully and well." The Master then said: "The supreme principle is naturally harmonious; a thousand flowers once manifested auspicious omens. It is nowhere and not nowhere; the ten directions are right before the eyes. If one possesses sharp faculties and superior wisdom, at a single lifting one will immediately understand and take it on. Being able to cut off the myriad streams, one can surpass the present and crown antiquity. With such wisdom, with such power, with such a mind, and with such vows, bright as the shining sun and broad as the great void. Therefore it is said: 'For example, the essence of empty space is not the various forms, yet it does not refuse the illumination of those forms.' It is also said: 'If a person wishes to fully know / all the buddhas of the three periods, / they should observe the nature of the dharmadhātu: / all is created solely by the mind.' This pure fundamental source is departed from going and departed from coming, departed from sound and departed from form. If with genuine right view one accords with the quiescence of suchness, then throughout the twelve periods of the day, without thinking or deliberating, without creating or contriving, even in motion and stillness, speech and silence, waking and dreaming, none of it is other than the scenery of the original ground, the original face. Manifesting various auspicious omens and manifesting various extraordinary things, all are perfumed over oceans of immeasurable, boundless kalpas into the wisdom of seeds, and respond and appear thus from the pure and subtle root-wisdom. Right at such a time, what about it? Within the light of formlessness, a thousand buddhas appear; a single path of pure emptiness spans past and present." He then cited: "Old Śākya spoke the Great Prajñā at the assembly on Vulture Peak. Śāriputra asked Subhūti before the Buddha: 'Is expounding the six pāramitās in a dream the same as or different from when awake?' Subhūti said: 'This meaning is profound and deep; I cannot speak it. In this assembly is the Great Being Maitreya, next in line to the Buddha seat; you may go and ask him.' Maitreya said: 'Who is Maitreya? What is Maitreya?'" The Master commented: "Do you fully understand? A single phrase fitting the dynamic, the ten thousand conditions are put to rest. Listen further to a gāthā: / Expounding the Dharma in a dream is no different from waking; / Wondrous function and spiritual powers do not step outside him. / Who is who, what is named, all are Maitreya; / Where the auspicious light arises, the mind-jewel appears."