萬松老人評唱天童覺和尚頌古從容庵錄 2.99

2.99

師云。天童先頌返思能思底。豈有多般。雲門道。會得也目前包裹會。不得也目前包裹。此無外而容也。山河樓閣人畜等物。一多無礙。人境交參。此無礙而沖也。韶國師道。通玄峯頂。不是人間。心外無法。滿目青山。通玄峯頂。所思境也。不是人間。能思心也。心外無法。總不見有也。滿目青山。只此一句。這僧與韶國師。相隔信位人位一玄三玄。直得。門牆岸岸。關鎖重重。卒難相見也。又頌。這僧見處。如醉客頹農。仰山指處。如妙翅游龍。法華經。譬如有人。至親友家醉酒而臥。是時親友官事當行。以無價寶珠繫其衣裏。其人醉臥都不覺知。逍州云。曾聞一飽忘百飢。今日山僧身便是。趙州一飽忘百飢。合受人天妙供。這僧飯飽頹農。滴水難消。明眼人辨取。梵語迦樓羅。此云妙翅鳥。搏風闢海。直取龍吞。孔子問禮於老聃。謂見老子其猶龍也。游龍雲煙出沒。非同潛蟄者。此頌人位未是。只得一玄。向後自看。教渠移身換步何也。但有路可上。更高人也行。

The Master said: Tiantong first versified reflecting back on that which can think—how could there be so many kinds? Yunmen said, 'Whether you understand or do not understand, it is wrapped up before your eyes.' This is 'having no outside, it contains all.' Mountains, rivers, multi-storied pavilions, humans, animals, and other things—the one and the many are unobstructed; person and object interpenetrate. This is 'having no obstruction, it surges through.' State Preceptor Shao said, 'The peak of Tongxuan / Is not of the human realm. / Outside mind there are no dharmas; / Green mountains fill the eyes.' 'The peak of Tongxuan' is the object thought of. 'Is not of the human realm' is the mind that can think. 'Outside mind there are no dharmas' is not seeing any of them existing at all. 'Green mountains fill the eyes' is just this one sentence. This monk and State Preceptor Shao are separated by the station of faith and the station of the person, by one mystery and three mysteries, so that truly 'the gates and walls are sheer and steep, the locks and barriers are multiple,' exceedingly difficult to meet. He also versifies that this monk's view is like the drunken guest and the sluggish farmer, while Yangshan's pointing is like the wondrous wings and the roaming dragon. The Lotus Sūtra says: 'For example, a man goes to the house of a close friend, gets drunk on wine, and lies down. At that time the close friend has official business and must travel; he ties an invaluable jewel inside his robe. The man, drunkenly lying down, is completely unaware.' Zhaozhou said, 'I once heard that one full meal forgets a hundred hungers; today this mountain monk's body is just that.' Zhaozhou's one full meal forgetting a hundred hungers is worthy of receiving the wonderful offerings of humans and devas. This monk, with a full belly of rice, is a sluggish farmer—even a drop of water is difficult for him to digest. Let those with clear eyes discern it! The Sanskrit term 'Garuḍa' is translated here as 'mowang-chi niao' [wondrous-winged bird]; it beats the wind and splits the sea, directly seizing and swallowing dragons. Confucius asked Laozi about propriety, saying that seeing Laozi was like seeing a dragon. The roaming dragon appears and disappears amidst clouds and mist, unlike those lying dormant. This versifies that the station of the person is not yet it, that he has only attained one mystery, and looking for oneself afterward tells him to shift his body and change his steps. Why? As long as there is a road to ascend, higher people also walk it.