萬松老人評唱天童覺和尚頌古從容庵錄 1.137

1.137

師云。越州乾峯和尚。法嗣洞山悟本。雲門遍參曾見師與曹山疎山。此則公案先有來源。乾峯示眾云。法身有三種病二種光。須是一一透得。更須知有向上一竅。雲門出眾云。只如庵內人。為甚不知庵外事。峯呵呵大笑。門云。猶是學人疑處。峯云。子是甚麼心行。門云。也要和尚相委悉。峯云。直須恁麼始得穩坐地。門云。喏喏。乾峯道。法身有三種病。雲門道。法身有兩種病。萬松行脚時。諸方商量道。未到走作已到住著。透脫無依。是三種病。今言二種。少未到走作。後二種病顯然大同。佛眼和尚道。騎驢覓驢是一。騎驢了不肯下。亦是病。乃前二病少後一種。師家一期應病施方。各垂方便。其二種光。與光不透脫有兩般病。無別。且一切處不明面前有物是一者。洞山道。分明覿面別無真。爭奈迷頭還認影。若具把定乾坤眼。綿綿不漏絲毫。方得少分相應。又道。透得一切法空。隱隱地似有箇物相似。亦是光不透脫。溈山所謂。無一法可當情。見猶在境。楞嚴經云。縱滅一切見聞覺知。內守幽閑。猶為法塵分別影事。南院顒道。我當時如燈影裏行相似。所以道。亦是光不透脫。洞上宗風。靜沈死水。動落今時。名二種病。爾但出不隨應。入不居空。外不尋枝。內不住定。自然三病。二光一時透脫。然後透脫不透脫。拈放一邊。子細點檢將來。有甚麼氣息。亦是病。如何得安樂去。更請天童診候。頌云。

The Master said: Venerable Qianfeng of Yuezhou was a Dharma successor of Dongshan Wuben. Yunmen went about inquiring extensively and had visited him, as well as Caoshan and Shushan. This gong'an previously had an origin. Qianfeng instructed the assembly, saying, 'The dharmakāya has three kinds of illnesses and two kinds of radiance. You must penetrate each one. Furthermore, you must know that there is an opening directed upward.' Yunmen came forth from the assembly and said, 'What about the person in the hermitage—why does he not know the affairs outside the hermitage?' Qianfeng gave a hearty laugh. Yunmen said, 'This is still a place of doubt for this student.' Qianfeng said, 'What kind of mental activity is yours, child?' Yunmen said, 'I just want the Venerable to know thoroughly.' Qianfeng said, 'Only by being just like this can you sit firmly.' Yunmen said, 'Yes, yes.' Qianfeng spoke of the dharmakāya having three kinds of illnesses; Yunmen spoke of the dharmakāya having two kinds of illnesses. In the days of Wansong's pilgrimage, people in various quarters discussed it, saying: 'Not yet arriving and wandering astray; having arrived and abiding in attachment; and penetrating through without dependence—these are the three kinds of illnesses. What is spoken of now as two kinds lacks the illness of not yet arriving and wandering astray; the latter two kinds of illnesses are clearly largely the same.' Venerable Foyan said, 'Riding a donkey to search for a donkey is one; having ridden the donkey and being unwilling to dismount is also an illness.' This takes the former two illnesses and lacks the latter one. The masters of the lineage apply prescriptions according to illnesses for the time being, each extending expedient means. His two kinds of radiance do not differ from 'the radiance not penetrating through has two sorts of illnesses.' Furthermore, as for 'being unclear in all places, with an object in front of one, is one': Dongshan said, 'Clearly face to face, there is no other reality; / what can be done when, confused about one's head, one still recognizes its shadow?' If you possess the eye that grasps and stabilizes heaven and earth, continuous and unbroken without leaking the slightest bit, only then will you achieve a fraction of accord. He also said, 'Penetrating all phenomena to be empty, yet faintly there seems to be an object—this too is radiance not penetrating through.' What Guishan called, 'Not a single phenomenon meets feeling, yet seeing is still in the objective realm.' The Śūraṅgama-sūtra says, 'Even if one extinguishes all seeing, hearing, awareness, and knowing, guarding tranquil leisure within, it is still the shadow-affair of discriminating the dust of phenomena.' Nanyuan Yong said, 'At that time, I was like walking inside a lamp's shadow.' Therefore it is said: this too is radiance not penetrating through. The ancestral style of the Dong lineage holds: sinking quietly into dead water, and moving into the present moment—these are called the two kinds of illnesses. If you only step forth without following responses, step within without dwelling in emptiness, do not seek branches outwardly, and do not abide in absorption inwardly, then naturally the three illnesses and two radiances will be penetrated through at once. Thereafter, set aside penetrating through and not penetrating through. If you check carefully, what breath of life is there? This too is an illness. How can one attain peace and joy? Let us further invite Tiantong to take the pulse. The verse says: