萬松老人評唱天童覺和尚頌古從容庵錄 5.51

5.51

師云。視之無形。普天匝地。聽之無聲圓音無間。雲雖無根。太虛為片雲所點。風雖無色。大地為風輪所持。劉禹端公問雲居。雨從何來。居曰。從端公問處來。公喜而謝之。居却問曰。問從何來。公無語西禪與官員坐次。禪云。風作何色。官無語。禪却問僧。僧拈起衲衣云在府中鋪。禪云。用多少帛子。僧云。勿交涉。禪無語。雲門代云。咄這話墮阿師。雪竇併作兩頌。雨從何來。風作何色。龍門萬仞曾留宿客。進退相將誰遭點額。風作何色。雨從何來。不用彈指。樓閣門開。波波稜稜南方未迴。天童頌無住本。白雲無根。清風何色。頌立一切法。散乾蓋而非心。持坤輿而有力。善慧大士心王銘。觀心空王。玄妙難測。無形無相。有大神力。管子曰水出而不流曰淵水。遠而流曰源。上古之前。千古淵源也。萬象自茲而形。華嚴普賢行願品。佛說菩薩說。剎說眾生說。三世一切說。又普眼不見普賢。見與不見俱普賢也。若不見處無。不名普也。入法界品時。彌勒菩薩前詣樓閣彈指出聲。其門即開。命善財入。乃至悉見三千大千世界百億四天下。兜率陀天。一一皆有彌勒。又有頌云。彌勒真彌勒。化身千百億。時時示時人。時人皆不識。此皆立一切法之標榜也。還見法眼麼。常因送客處。記得別家時。

The Master said: Look at it, it has no form, yet it fills heaven and covers earth. Listen to it, it has no sound, yet the round sound is uninterrupted. Though clouds have no root, great emptiness is dotted by a single wisp of cloud; though wind has no color, the great earth is supported by the wind circle. Minister Liu Yuduan asked Yunju, 'Where does rain come from?' Yunju said, 'It comes from where your Honor asks.' The Minister was delighted and thanked him. Yunju then asked him, 'Where does the question come from?' The Minister had no words. While Xichan was seated with an official, Chan said, 'What color is the wind?' The official had no words. Chan then asked a monk; the monk held up his patch-robe and said, 'In the prefectural shop.' Chan said, 'How much silk did it take?' The monk said, 'It has no relevance.' Chan had no words. Yunmen spoke in his place: 'Bah! You fell into the trap of words, reverend!' Xuedou made two verses combining them: 'Where does rain come from? What color is the wind? Longmen's myriad fathoms once detained an overnight guest; advancing and retreating together, who had their forehead marked? What color is the wind? Where does rain come from? Without needing to snap the fingers, the pavilion gates open; surging and tossing, south of the river he has not returned.' Tiantong verses 'the root of non-abiding' with 'White clouds have no root; what color is the clear wind?' He verses 'establishing all phenomena' with 'Diffusing the canopy of heaven without intention; supporting the earth with power.' Great Being Shanhui's 'Inscription on the Mind King' says: 'Contemplating the mind, the empty king, profound and subtle, hard to fathom; without form and without mark, possessed of great spiritual power.' Guanzi says: 'Water that wells up and does not flow is called a deep pool (yuan); water that flows far is called a spring-source (yuan).' Before high antiquity, it is the deep source of a thousand ages. The myriad forms take shape from this. In the Avataṃsaka Sūtra's 'Chapter on the Vows of Samantabhadra', it says: 'Buddhas speak, bodhisattvas speak, lands speak, sentient beings speak, all in the three periods speak.' Moreover, Universal Eye does not see Samantabhadra; seeing and not seeing are both Samantabhadra. If it were absent where not seen, it would not be called 'Universal' (samanta). When entering the Dharmadhātu Chapter, Bodhisattva Maitreya approached the tiered pavilion, snapped his fingers to make a sound, and its door immediately opened. He bade Sudhana enter, and so on, until he saw in each of the three thousand great thousand worlds, in the billions of four continents and Tuṣita heavens, Maitreya in every single one. There is also a verse: 'Maitreya, true Maitreya, transforms his body into billions of forms; constantly manifesting to people of the time, the people of the time do not recognise him.' These are all models of establishing all phenomena. Do you still see Fayan? 'Always because of where I see a guest off, / I remember the time I left home.'