萬松老人評唱天童覺和尚頌古從容庵錄 1.91

1.91

師云。破題兩句。頌不居陰界。不涉眾緣已了。且藏教法數。五陰十二處十八界。喚作三科。尊者略舉首尾。攝其中間。梵語安那般那。譯云出息入息。其法有六。一數二隨三止四觀五還六淨。具如天台止觀。預備不虞者不可不知。溈山警策道教理未甞措懷。玄道無因契悟。寶藏論可怜。無價之寶。隱在陰入之坑。何時得靈光獨耀逈脫根塵去。天童雲犀玩月燦含輝。古詩有犀因玩月紋生角。好言語可惜。折合向文才情思上。木馬游春駿不羈。此頌出息不涉眾緣。可謂善行無轍跡也。眉底一雙寒碧眼。洛浦道。單明自己法眼未明。此人只具一隻眼。若要雙眼圓明。除是不居陰界不涉眾緣。無影林中。高懸日月。不萌枝上。暗辨春秋始得。看經那到透牛皮。長慶云。眼有何過。楞嚴經云。汝今諦觀此會聖眾。用目循歷。其目周視。但如鏡中無別分析。這裏蹉過。藥山道。底牛皮也須穿透。萬松道。却具金剛眼。明白心超曠劫。三祖道。但不憎愛洞然明白。一念萬年受持不盡。鹿門道。遍大地是學人一卷經。盡乾坤是學人一隻眼。以這箇眼。讀如是經。千萬億劫常無間斷。萬松道。看讀不易。英雄力破重圍。後漢王莽遣弟王尋王邑。至昆陽。圍光武數十重。光武兵弱而欲降尋邑。邑不肯。光武乃益堅諸將。出兵却戰。尋邑大敗。尊者文武雙全。出將入相。陰界眾緣。非但重圍也。妙圓樞口轉靈機。爾雅樞謂之椳。郭璞注云。門扉樞也。流水不腐。中樞不蠧。言其活也。尊者未點先行。不撥自轉。這邊那邊無可不可。天童披沙揀金。分星擘兩。花判了也。末後兩句更有餘才道。寒山忘却來時路。拾得相將携手歸。此頌國筵海眾鑽紙穿窓。尊者老婆略與。鉤簾歸乳燕。穴紙出癡蠅。用寒山詩。若合符節。詩云。欲得安身處。寒山可長保。微風吹幽松。近聽聲愈好。下有斑白人。嘮嘮讀黃老。十年歸不得。忘却來時道。閭丘胤訪後與拾得相携。出松門更不還寺。有本云。喃喃讀黃老。此頌弱喪忘歸與迷人指路也。後唐莊宗皇帝。請華嚴休靜禪師。入內齋。大師大德總看經。唯師一眾默然。帝問何不看經。靜曰。道泰不傳天子令。時清休唱太平歌。帝曰。師一人不看即得。徒眾何亦不看。靜曰。獅子窟中無異獸。象王行處絕狐蹤。帝曰。大師大德為甚麼總看。靜曰。水母元無眼。求食須賴鰕。帝大悅。況祖師尊者從遠劫來。號大勢至。誦甚深脩多羅。因此從師名般若多羅。元來習氣也不除。輸他華嚴却有衲僧巴鼻。萬松到此不覺失笑。且道。笑箇什麼。雲居羅漢披襟處。鞏縣茶瓶接嘴時。

The Master said: The opening two lines versify 'does not abide in the skandhas or dhātus' and 'does not involve the myriad conditions' completely. As for the doctrinal enumerations of the Storehouse Teaching, the five skandhas, twelve bases, and eighteen dhātus are called the three categories. The Venerable briefly raised the head and tail, subsuming what lies between. In Sanskrit, ānāpāna is translated as 'exhalation and inhalation.' Its method has six [aspects]: first, counting; second, following; third, stopping; fourth, contemplating; fifth, returning; sixth, purifying. These are fully set forth in Tiantai's Shamatha-Vipaśyanā; those preparing against the unforeseen cannot afford not to know them. Guishan's Admonitions says, 'If one never applies one's mind to doctrine and principle, the mysterious Way has no cause to be realized.' The Precious Store Treatise says: 'Pitiable is the priceless jewel hidden in the pit of the skandhas and bases; when will the spiritual light shine alone, far detached from sense organs and dusts?' Tiantong's 'A cloud rhinoceros enjoys the moon, radiant and containing brilliance'—an ancient poem has 'The rhinoceros, through enjoying the moon, grows patterns on its horn.' Such good words are a pity to reduce to literary talent and emotional thought. 'A wooden horse wanders in spring, galloping unrestrained'—this versifies exhalation not involving the myriad conditions; it may be called 'good walking leaves no tracks.' 'Beneath the brows, a pair of cold green eyes'—Luopu said, 'Merely clarifying oneself, the Dharma-eye is not yet clear; this person possesses only a single eye.' If you want both eyes to be fully round and clear, none other than not abiding in the skandhas and dhātus and not involving the myriad conditions will do; only then, in the shadowless forest, high hangs the sun and moon, and on the unsprouting branch, one secretly discerns spring and autumn. 'How does reading the scriptures reach penetrating the cowhide?'—Changqing said, 'What fault has the eye?' The Śūraṅgama-sūtra says, 'Now look closely upon the holy assembly in this gathering; scanning them with the eyes, the eyes see all around, yet just as in a mirror, there is no differential analysis.' Here it was missed. Yaoshan said, 'Even the cowhide at the bottom must be pierced through.' Wansong says: Yet he possessed the vajra-eye. 'The lucid mind transcends countless kalpas'—the Third Patriarch said, 'Simply do not hate or love, and it is thoroughly lucid.' A single thought for ten thousand years, upheld without exhaustion. Lumen said, 'The entire great earth is a single scroll of scripture for this student; the whole universe is a single eye for this student. With this eye, reading such a scripture, through thousands, myriads, and kotis of kalpas, constantly without interruption.' Wansong says: Reading and reciting is not easy! 'Heroic strength shatters the multi-layered siege'—Wang Mang of the Later Han sent his younger brothers Wang Xun and Wang Yi to Kunyang, where they surrounded Emperor Guangwu in dozens of layers. Guangwu's troops were weak and wished to surrender to Xun and Yi, but Yi refused. Guangwu thereupon further strengthened his generals, went out to fight, and heavily defeated Xun and Yi. The Venerable was complete in both civil and military arts, going out as general and entering as chancellor; the skandhas, dhātus, and myriad conditions are not merely a multi-layered siege. 'The wondrously rounded pivot-hole turns the spiritual dynamic'—Erya says, 'The pivot is called the wei.' Guo Pu's commentary says, 'It is the doorleaf pivot.' Flowing water does not stagnate; the center pivot is not worm-eaten—this speaks of its liveliness. Before being prompted, the Venerable moved; without being turned, he rotated naturally. On this side or that side, nothing was unacceptable. Tiantong sifted gold from sand, weighed by the star and divided by the ounce, and passed flower-judgment completely. In the final two lines he has yet more surplus talent, saying: 'Cold Mountain forgets the road by which he came; / taking Pickup along, hand in hand they return.' This versifies the sea-like assembly at the state banquet drilling through paper and boring through windows; the Venerable's grandmotherly kindness briefly hooks up the screen to let the young swallow return, and bores through the paper to let the foolish fly out. Using Han Shan's poem, it fits like tally and token. The poem says: 'Wishing to find a peaceful resting place, / Cold Mountain can be long preserved. / A gentle breeze blows through hidden pines; / listening close, the sound is ever sweeter. / Beneath sits a white-haired man, / chattering on, reading Huang-Lao. / In ten years he cannot return, / forgetting the road by which he came.' When Lüqiu Yin visited, [Han Shan] took Shi De by the hand, walked out the pine gate, and never returned to the monastery. Some editions have 'muttering, reading Huang-Lao.' This versifies losing one's way in youth and forgetting to return, pointing out the road to one who is lost. Emperor Zhuangzong of the Later Tang invited Chan Master Huayan Xiujing into the palace for a vegetarian feast. The Great Masters and Virtuous Ones all read scriptures; only the Master's entire assembly remained silent. The Emperor asked, 'Why do you not read the scriptures?' Jing said, 'When the Way is exalted, the Son of Heaven's decree is not proclaimed; when times are peaceful, singing songs of great peace is ceased.' The Emperor said, 'It is well if you alone do not read, Master; why do your disciples also not read?' Jing said, 'In the lion's den there are no other beasts; where the Elephant King walks, foxes' tracks are cut off.' The Emperor said, 'Why do the Great Masters and Virtuous Ones all read?' Jing said, 'The jellyfish originally has no eyes; to seek food it must rely on shrimp.' The Emperor was greatly pleased. Furthermore, Patriarch Venerable [Prajñātāra], from distant kalpas, was named Mahāsthāmaprāpta and recited profound sūtras; thus following his teacher he was named Prajñātāra. Turns out his habitual tendencies were not eliminated after all; he yielded to Huayan, who had the patchrobed monk's handle! Reaching here, Wansong cannot help laughing out loud. Now tell me: what is there to laugh at? Where Yunju Arhat bares his chest; when the Gong County tea pitcher joins its spout.