萬松老人評唱天童覺和尚頌古從容庵錄 2.31

2.31

師云。道吾屈折雲巖。如佛果激勵佛鑑。所謂不憤不啟。不悱不發。是他雲巖掃地。道吾閑點檢他。雲巖道。須知有不區區者。好諸仁者爾喫飯。煎茶。把針。掃地。時識取箇不區區底。便得世法佛法打成一片。洞上謂之兼帶去。時中自不虛過。道吾便見破綻。道恁麼則有第二月也。雪竇別云。洎合放過。二老人恐人離却色身別立法身。忠國師謂南方禪客曰。我此間佛性全不生滅。汝南方佛性半生半滅。半不生滅。客曰。如何區別。師曰。此則身心一如。心外無餘。所以全不生滅。汝南方身是無常。神性是常。所以半生半滅半不生滅。到這裏須知有箇轉身就父底時節。巖遂竪起掃帚云。這箇是第幾月。此語本出首楞嚴經。經云。如第二月。誰為是月。又誰非月。文殊但一月真。中間自無是月非月。道吾便休去。有本云。道吾拂袖便行。萬松道。勘破了也。且道。是雲巖勘破道吾。道吾勘破雲巖。明眼底試點檢看。玄沙云。正是第二月。此老子口裏有雌黃。舌上有利劍。長慶云。被他倒轉掃帚攔面𢷾。又作麼生。沙休去。羅山云。噫。兩箇老漢不識好惡。雲巖箇漢縛手脚。死來多少時也。萬松道。德山門下。不道不得。洞山門下。要且未在。雪峯行脚時。三到投子。九上洞山。一日淘米次。洞山問。淘砂去米。淘米去砂。峯云。砂米一時去。山云。大眾喫箇什麼。峯乃覆却盆。山云。得即得。須見別人始得。後果嗣德山。玄沙長慶嗣雪峯。羅山嗣巖頭。皆出德山門下。故一抑一揚。言逆意順。而今雲門洞上兩派齊行。豈有優劣者哉。雲門云。奴見婢殷勤。保福云。雲巖大似泥裏推車步步區區。二老宿亦嗣雪峯。自然言氣相合。意謂。雲巖不能用掃帚𢷾打斷葛藤。殊不知。爛泥中有刺。萬松披玩拈提未遍。不覺失笑云。雲巖道吾。發明洞上機緣。這一隊老漢。眾口銷金。無一人為渠雪屈。賴有天童拔劍相助。頌云。

The Master said: Daowu's breaking down of Yunyan was like Foguo's spurring of Fojian—as it is said, 'If not indignant, no enlightenment; if not struggling to express, no development.' When Yunyan was sweeping the ground, Daowu idly checked up on him. Yunyan said, 'You should know there is one who is not busy.' Good people, when you eat your rice, brew your tea, hold a needle, or sweep the ground, if you recognize the one who is not busy, then worldly dharma and the Buddha Dharma become of a single piece. In the Dongshan house this is called 'going along with both sides'; then in the midst of your daily affairs you naturally do not pass the time in vain. Daowu at once saw the flaw and said, 'If so, then there is a second moon.' Xuedou gave an alternative phrase: 'It was almost let go.' These two elders feared people would separate from the physical body to establish an independent Dharma-body. National Teacher Zhong said to a southern Chan traveler: 'Here, my buddha-nature is entirely free from arising and ceasing; your southern buddha-nature is half arising-and-ceasing, half non-arising and non-ceasing.' The traveler asked, 'What is the distinction?' The Master said, 'Here, body and mind are as one; outside mind there is nothing else. Therefore it is entirely free from arising and ceasing. In your south, the body is impermanent while the spiritual nature is permanent; therefore it is half arising-and-ceasing and half non-arising and non-ceasing.' At this point, one must know there is a time of turning the body around to approach the father. Yunyan then held up the broom and said, 'Which moon is this?' This phrase originally comes from the Śūraṅgama-sūtra, which says: 'Like a second moon: which is the moon, and which is not the moon? Mañjuśrī, there is only one true moon, and within it there is naturally no "is the moon" or "is not the moon".' Daowu then rested. One text says: 'Daowu flicked his sleeves and went away.' Wansong says: He was thoroughly seen through! But tell me: did Yunyan see through Daowu, or did Daowu see through Yunyan? Let those with clear eyes test and examine! Xuansha said, 'It is precisely the second moon.' This old fellow had orpiment in his mouth and a sharp sword on his tongue. Changqing said, 'What if he had turned the broom upside down and poked him in the face?' Xuansha rested. Luoshan said, 'Bah! Those two old fellows did not know good from bad. That fellow Yunyan had his hands and feet tied—how long has he been dead?' Wansong says: Under Deshan's gate, one cannot say it is not so; but under Dongshan's gate, you are not yet there. When Xuefeng went on pilgrimage, he went three times to Touzi and nine times up to Dongshan. One day while washing rice, Dongshan asked, 'Are you washing the sand to get rid of the rice, or washing the rice to get rid of the sand?' Xuefeng said, 'Sand and rice are got rid of at the same time.' Dongshan said, 'What will the great assembly eat?' Xuefeng then overturned the basin. Dongshan said, 'That is all very well, but you must see another before you attain it.' Later he indeed inherited from Deshan. Xuansha and Changqing inherited from Xuefeng, and Luoshan inherited from Yantou—they all came out from under Deshan's gate. Therefore, in depressing one and exalting the other, though their words were contrary their intent was compliant. Nowadays the Yunmen and Dongshan lineages run side by side—how could there be superior or inferior? Yunmen said, 'A manservant seeing a maidservant, attentive and diligent.' Baofu said, 'Yunyan was much like pushing a cart through the mud—busy step by step.' These two old masters also inherited from Xuefeng; naturally their tone of voice was in harmony. Their meaning was that Yunyan could not use the broom to strike and sever the entangling vines. Little did they know that in the soft mud there are thorns! Before Wansong had finished perusing and raising this, he could not help bursting into laughter, saying: Yunyan and Daowu brought to light the dynamic functioning of the Dongshan lineage; yet this band of old fellows, with public clamor melting gold, had not a single person to clear their grievance. Fortunately there was Tiantong to draw his sword and come to their aid. The verse says: