萬松老人評唱天童覺和尚頌古從容庵錄 1.139

1.139

師舉。法句經云。森羅及萬象一法之所印。一即萬萬即一。即此物。非他物。一任崢嶸磊落。荒田不揀草。淨地却迷人。直饒透脫無方正是礙眼睛處。圓覺經道。於諸妄心。亦不息滅。洞山道。靈苗瑞草。野父愁耘。何必掃彼門庭。空一切法。雲門道。一切處不明。面前有物是一。不是教爾除幻境滅幻心。別覓透脫處。三祖道。六塵不惡。還同正覺。與圓覺經知幻即離。不作方便。離幻即覺亦無漸次。便見作止任滅。如金剛與泥人揩背也。又道。隱人胸次自成情。此頌隱隱地似有箇物相似。正是圓覺存我覺我。潛續如命。細四相病。故普覺云。大悲世尊快說禪病。舡橫野渡涵秋碧。此頌得到法身。纜舡於澄源湛水。疎山以法身為枯樁。此真繫驢橛也。直待撥轉舡子。未免棹入蘆花照雪明處。到此清光照眼似迷家。明白轉身還墮位。此頌直饒透得。放過即不可。到此雲門道盡。天童頌徹也。然後要見雲門意旨天童眼目。這裏便是計利害處。如何是雲門意旨。不見道。子細點檢將來。有什麼氣息。亦是病。雲門但指其病不說治法。如何是天童眼目。述雲門治方。云。串錦老漁懷就市。飄飄一葉浪頭行。雲門大意。在入廛垂手不避風波。可謂自病既除。復愍他疾。淨名之心也。還知麼。病多諳藥性。得效敢傳方。

The Master raised this: The Dharmapada says, 'The myriad forms and myriad phenomena are stamped by the one Dharma.' One is myriad; myriad is one. It is precisely this thing, not another thing. Let them be towering and prominent at will: a wild field does not pick weeds; clean ground confuses people instead. Even if you penetrate through without bounds, it is precisely the place that obstructs the eyes. The Sūtra of Complete Enlightenment says, 'Toward all deluded minds, also do not extinguish them.' Dongshan said, 'The wondrous sprout and auspicious grass—the rustic father worries over weeding.' Why must one sweep clean that threshold and empty all phenomena? Yunmen said, 'Being unclear in all places, with an object in front of one, is one.' He is not teaching you to eliminate illusory realms and extinguish illusory minds to seek another place of penetration. The Third Patriarch said, 'The six dusts are not disliked; they are identical to true awakening.' Along with the Sūtra of Complete Enlightenment's 'Knowing illusion, one immediately leaves it, without employing expedients; leaving illusion is itself awakening, also without gradations,' you then see that making, stopping, letting-be, and extinguishing are like a vajra scrubbing the back of a clay figure. He also said, 'Concealed in a person's chest, feeling naturally forms.' This versifies 'faintly there seems to be an object.' It is precisely the Sūtra of Complete Enlightenment's preserving self, perceiving self, secretly continuing like a life-thread—the subtle illness of the four marks. Thus Universal Enlightenment said, 'Greatly Compassionate Bhagavān, quickly preach the illnesses of Chan.' 'The boat lies across the wild crossing, immersed in autumn azure'—this versifies attaining the dharmakāya, mooring the boat at the clear source and tranquil water. Shushan took the dharmakāya as a withered stump; this is truly a post for tying up a donkey. Only when you turn the boat around can you not avoid the place where 'the oar enters the reed flowers, illuminating brightly as snow.' Arriving here, the clear radiance illuminating the eyes seems like losing one's way home; turning around in clarity and brightness, one falls back into position. This versifies 'Even if one penetrates through, letting it pass will not do.' Arriving here, Yunmen has said it completely, and Tiantong has versified it thoroughly. Thereafter, if you want to see Yunmen's intention and Tiantong's eyes, this is precisely the place where interest and harm are calculated. What is Yunmen's intention? Haven't you heard it said: 'If you check carefully, what breath of life is there? This too is an illness.' Yunmen merely pointed out the illness and did not speak of the method of cure. What are Tiantong's eyes? Stating Yunmen's prescription, he said, 'The old fisherman stringing brocade holds the intent of approaching the market; / Drifting lightly on a single leaf, he travels atop the waves.' Yunmen's great intent lies in entering the marketplace with hands hanging down, not avoiding winds and waves. It can be said that once one's own illness is removed, one further pities the illnesses of others—this is the mind of Vimalakīrti. Do you know? Having many illnesses, one becomes well-acquainted with the nature of medicine; having obtained efficacy, one dares to transmit the prescription.