景德傳燈錄 22.55

22.55

Upādhyāya Daozun of Nantai in Shuixi, Tanzhou, Master Fayun. The Master ascended the hall and addressed the assembly, saying, "The ancestral vehicle handed down from above—how should its essential outline be held up? How should it be discoursed upon? Can the two words 'Buddha Dharma' suffice for it? Can 'suchness' and 'liberation' suffice for it? Even though it is like this, in its fineness it does not let the wind pass through, and in its greatness it accommodates carts and horses. If we consider the gate of transformation through principle, opening the mouth with a single word shakes heaven and earth; the mountains, rivers, and the great earth, the seas are tranquil and the rivers are clear; the Buddhas of the three periods preach the Dharma right before us. If this is clear, then before the hall of the ancient Buddhas, all alike ascend the other shore. Nothing more; take care." A monk asked, "What is the meaning of coming from the West?" The Master said, "Not running when going downhill." [The monk] asked, "How was it before Niutou met the Fourth Ancestor?" The Master said, "Wearing robes and eating food." [The monk] asked, "How was it after he met him?" The Master said, "Hanging the alms bowl on the wall." [The monk] asked, "What is 'suchness contains all'"? The Master said, "Clearly distinct." [The monk] said, "Why are there the sharp and the dull?" The Master said, "Drumming on the four quarters, striking the bell atop the tower." [The monk] asked, "What is the realm of Nantai?" The Master said, "The vajra-finger points to the sky." [The monk] asked, "What are form and emptiness?" The Master said, "The Daoist priest wears true scarlet." [The monk] asked, "Throughout the twelve periods of the day, never being separated from it—how is that?" The Master said, "True!"