圓悟佛果禪師語錄 5.29

5.29

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."