萬松老人評唱天童覺和尚頌古從容庵錄 1.107

1.107

師云。六祖謂讓和尚曰。西天二十七祖讖。汝足下出一馬駒。踏殺天下人。病在汝心。不須速說。後磨塼打牛。神駒入廐。號為馬祖。牛行虎視。引舌過鼻。足下有輪文。法嗣一百三十九人。各為一方法主。智藏海兄乃西堂百丈也。看來這僧。也是箇學佛法人。將四句百非。勘當教外別傳宗旨。攝大乘論說。有是增益謗。無是損減謗。亦有亦無相違謗。非有非無戲論謗。四句若離。百非自絕。黃蘗道。欲要直捷會。一切總不是。萬松道。端的委細會。一切無不是。翻覆看來。不離四句。不絕百非。西來祖意。於何不明。龍樹大師道。般若如大火聚四面不可入。却道。般若如清涼池四面皆可入。這僧道。離四句絕百非。請師直指西來意。諸方謂之鎖口問。馬祖不忙只道。我今日勞倦。不能為汝說。問取智藏去。惜得自己眉毛。穿却那僧鼻孔。那僧不免被他驅使。真箇去問。智藏亦不謀而合道。何不問和尚。這僧不開眉眼。道和尚教來問。藏云。我今日頭痛。不能為汝說。問取海兄去。可謂非父不生其子也。僧問海。海云。我到這裏却不會。將謂侯白更有侯黑。這僧雖無血性。却有首尾。還來舉似馬祖。祖云。藏頭白海頭黑。這句疑殺天下人。東林照覺頌云。百非四句絕無言。黑白分明定正偏。萬松道。暮四朝三。妄生喜怒。一日三人與南泉玩月。次祖云。正當恁麼時如何。丈云。正好修行。藏云。正好供養。南泉拂袖便行。祖云。經入藏禪歸海。唯有普願。獨超物外。這裏却宜緇素分明。萬松道。藏頭白海頭黑。鴨頭綠鶴頭赤。十影神駒立海南。五色祥麟步天北。諸方且莫假狐靈。天童自有真消息。頌云。

The Master said: The Sixth Patriarch said to Venerable Rang, "The prophecy of the Twenty-Seventh Patriarch of the Western Heavens says that beneath your feet a young colt will emerge and trample to death everyone under heaven. The illness is in your heart; there is no need to speak of it prematurely." Later he ground a brick and beat the ox, and the divine colt entered the stable, being titled Mazu. He walked like an ox and gazed like a tiger; he could extend his tongue past his nose, and on the soles of his feet were wheel marks. He had one hundred and thirty-nine Dharma heirs, each becoming a Dharma master of a region. Zhizang and Brother Hai were Xitang and Baizhang.
Looking closely, this monk too was someone studying the Buddha Dharma; he took the four propositions and the hundred negations to test the doctrine of the special transmission outside the teachings.
The Mahāyānasaṃgraha says that existence is the slander of addition; nonexistence is the slander of reduction; both existence and nonexistence is the slander of contradiction; neither existence nor nonexistence is the slander of frivolous assertion. If the four propositions are left behind, the hundred negations are naturally cut off.
Huangbo said, "If you want to understand directly and swiftly: everything without exception is not it." Wansong says: "If you want to understand thoroughly and in detail: everything without exception is it." Looking at it inside and out: not leaving the four propositions, not cutting off the hundred negations, in what respect is the ancestral intention of coming from the West not clear?
Great Master Nāgārjuna said, "Prajñā is like a great mass of fire; it cannot be entered from any of its four sides." Yet he also said, "Prajñā is like a cool and refreshing pond; it can be entered from all four sides."
This monk said, "Free from the four propositions and cutting off the hundred negations, please, Master, point directly to the meaning of coming from the West." Everywhere this is called a "mouth-locking question."
Mazu was in no hurry; he merely said, "I am tired and worn out today; I cannot explain it to you. Go ask Zhizang." He spared his own eyebrows and pierced that monk's nostrils. That monk could not help being driven along by him and genuinely went to ask.
Zhizang also, as if by coincidence, said, "Why do you not ask the Venerable?" This monk did not open his eyebrows and eyes, but said, "The Venerable instructed me to come ask." Zang said, "I have a headache today; I cannot explain it to you. Go ask Brother Hai." It can truly be called: "no father fails to bear such a son."
The monk asked Hai. Hai said, "Having reached here, I don't understand either." One might think that after Hou Bai there would be another Hou Hei. Although this monk lacked grit, he had a beginning and an end; he returned to report it to Mazu. Mazu said, "Zang's head is white; Hai's head is black." This single phrase has perplexed everyone under heaven to death.
Zhaojue of Donglin composed a verse: "The hundred negations and four propositions cut off without a word; / Black and white are distinctly defined, determining partial and upright." Wansong says: "Four in the evening and three in the morning, giving rise in vain to joy and anger."
One day the three men were enjoying the moon with Nanquan. The Patriarch asked, "Right at such a moment, what about it?"
Zhang said, "It is just right for practice."
Zang said, "It is just right for making offerings."
Nanquan brushed out his sleeves and left.
The Patriarch said, "The scriptures enter the canon (Zang); Chan returns to the sea (Hai). Only Puyuan alone transcends beyond things." Here, black and white should indeed be distinctly differentiated.
Wansong says: Zang's head is white, Hai's head is black; the duck's head is green, the crane's head is red. The divine colt of ten shadows stands south of the sea; the auspicious qilin of five colors treads north of heaven. People everywhere, do not borrow the spirit of a fox; Tiantong naturally has genuine news.
His verse says: