萬松老人評唱天童覺和尚頌古從容庵錄 2.25

2.25

師云。楊無為問芙蓉楷和尚。相別幾年。蓉云。七年。公云。學道來參禪來。蓉云。不打這鼓笛。公云。恁麼則空游山水。百無所能也。蓉云。相別未久善能高鑒。公大笑。南泉道。道不屬知。不屬不知。知是妄覺。不知是無記。今人見道不知最親切。更是法眼悟頭。便一向不知不會。只這是也。殊不知。古人一句子。如天普蓋。似地普擎。既不知最親切。荷澤道知之一字眾妙之門。又作麼生。爾但是則總是。莫坐在是處。不是總不是。莫坐在不是處。兼通五位正偏。豈可死在句下。只這法眼悟處。也是偶爾成文。柏山大隱和尚道。因禍致福也在。地藏接人手段。鉤在不疑之地。驀下一釣。法眼猛省。元來却在這裏。磁州老師道。爾但行裏。坐裏。心念未起時。猛提起覻見即便見不見。且却拈放一邊。恁麼做功夫。休歇也不礙參學。參學也不礙休歇。投子青和尚道。既金龍失水。妙翅急提。地藏時節因緣。絲毫無間。天童筆端有舌。更為重宣。頌云。

The Master said: Yang Wuwei asked Venerable Furong Kai, 'How many years have we been parted?' Kai said, 'Seven years.' Yang said, 'Have you been studying the Way, or participating in Chan?' Kai said, 'I do not beat that drum and flute.' Yang said, 'If so, then you have traveled idly through mountains and waters, capable of nothing at all.' Kai said, 'We have not been parted long, yet your lofty insight is refined.' Yang laughed heartily. Nanquan said, 'The Way does not belong to knowing, nor does it belong to not knowing. Knowing is deluded perception; not knowing is neutral indifference.' People today, seeing it said that 'not knowing is most intimate', and that this was furthermore the turning point of Fayan's enlightenment, immediately fall into an absolute 'I don't know, I don't understand', thinking this alone is it. They hardly realize that an ancient's single phrase covers all like heaven, upholds all like earth. Since 'not knowing is most intimate', what about Heze saying, 'The single word "knowing" is the gate of all marvels'? If you are right, you are entirely right, but do not sit in the place of being right; if you are wrong, you are entirely wrong, but do not sit in the place of being wrong. Concurrently penetrating the five ranks of real and apparent, how can you die beneath a phrase? As for Fayan's enlightenment here, it too was an accidental composition. Venerable Baishan Dayin said, 'Good fortune was brought about through misfortune.' Dizang's method of receiving people was to cast the hook where there was no doubt; dropping a line out of nowhere, Fayan suddenly awakened: 'So it was right here all along!' The Old Teacher of Cizhou said, 'Whether walking or sitting, before a thought arises, forcefully bring it up and look: if you see it, you see it; if not, just set it aside. Practicing this way, resting does not hinder study, and study does not hinder resting.' Venerable Touzi Qing said, 'Since the golden dragon lost its water, the wondrously-winged [Garuḍa] swiftly snatched it up.' Dizang's timing and causal conditions left not the slightest gap. Tiantong has a tongue at the tip of his brush, proclaiming it once again. The verse says: