萬松老人評唱天童覺和尚頌古從容庵錄 5.51

5.51

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.'