圓悟佛果禪師語錄 5.27

5.27

When the reigning Emperor was still at his princely estate, he requested [the master] to ascend the seat. A monk asked: "'One moon in the sky, its reflections contained in myriad waters; one Buddha appears in the world, each seated on a flower.' What about when the Buddha had not yet appeared in the world?" The master replied: "The wind blows rustlingly." The monk said: "If so, then mists rise and dragons chant; wind stirs and tigers roar." The master said: "That is still a bit off." The monk said: "What about after the Buddha appeared in the world?" The master said: "Throughout the realm, nothing has ever been concealed." The monk said: "'If only in one's mind-ground no evils are kept, even amidst a forest of swords one can take one's stand.'" The master said: "With a body and mind of iron and stone, repay the nation's kindness." The monk said: "'Past and present have no different road; those who attain share the same path.'" The master said: "It requires looking up to and revering it, everyone praising it together." The master then said: "The vajra-mind is true, and the Flower Treasury realm is vast. When one Buddha appears in the world, a thousand Buddhas escort and guard him; when one flower unfolds, ten thousand flowers surround it. Manifesting sublime causes and performing extraordinary deeds, one can safeguard the state and household, and can enter sagehood and transcend the ordinary—solely relying on inconceivable spiritual penetrations and hard-to-fathom marvelous functions. A cart is not pushed sideways; principle is not crookedly judged. Have you not seen: in ancient times King Prasenajit asked old Śākya: 'Within the sacred ultimate truth, is there still conventional truth? If one says it exists, wisdom should not be one; if one says it does not exist, wisdom should not be two. Regarding the meaning of one and two, how does this matter stand?' Old Śākya said: 'Great King! In the time of Dragon Light King Buddha, you previously asked this meaning. Now I speak nothing, and you also hear nothing. No-speaking and no-hearing is the true sacred ultimate truth; it is called "one principle, two meanings." Regarding the meaning of one and two, the matter is like this.' Old Śākya emitted light from the crown of his head and hung a talisman beneath his elbow, lifting up the one move facing the sun amidst hundreds of thousands of myriads of koṭis of realms. Can you all verify it? If you can verify it, pressing down the head you obtain the imperial edict; if you cannot verify it, bow down and await the verdict. Just at such a time, how is it? Opening up a pathway, spiritual powers are displayed wherever one touches." He further cited: "In ancient times, a king went to visit a patriarch of Western Heaven (India). Having met, he then ordered the patriarch to preach the Dharma. The patriarch said: 'Great King! When coming, the Way is good; leaving is just like coming.'" The master critiqued: "The Buddha Dharma is precisely worldly law; worldly law is precisely the Buddha Dharma. Practicing in accordance with the true Way, the wind moves and the grass bends. This mountain monk has a small verse, supremely simple, supremely easy, most honored, and most noble: / Traversing back and forth on the crown of the heads of the thousand sages, / Worldly and world-transcending matters are inconceivable. / In the snap of a finger, eighty thousand gateways are fully accomplished; / With a single leap, one enters directly into the Tathāgata stage."