[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [萬松老人評唱天童覺和尚頌古從容庵錄](https://indike.org/pramana/in.bauddha.taisho.2004) › 3.100 # 萬松老人評唱天童覺和尚頌古從容庵錄 3.100 萬松老人評唱天童覺和尚頌古從容庵錄 3.100 - **Language:** Classical Chinese ### [3.100](https://indike.org/pramana/in.bauddha.taisho.2004.3.100) 師云。文殊師利。曼殊室利。梵音楚夏也。此云妙吉祥。毘耶離廣嚴城名。肇公涅盤無名論。釋迦掩室於摩竭。淨名杜口於毘耶。須菩提唱無說。以顯道。釋梵絕聽而雨華。斯皆理為神御故口。以之默。豈曰無辯。辯所不能言也。燕珉次玉者。今𣵠郡靠水石也。亦名奪玉石。維摩外雖似訥。其不言之辯。精粹其中。言其石隱玉也。忘前失後者。永嘉集奢摩他頌。第四云。今言知者。不須知知。但知而已。則前不接滅。後不引起。前後斷續中間自孤。無盡燈末。未詳法嗣中。有開封府夷門山廣智禪師。諱本嵩。別無語緣。全舉此段。文公不知出永嘉集。謂嵩創設。因辨之於此。學者知之。此箇忘前失後。正是三祖信心銘。言語道斷。非去來今也。韓子卞和於荊山崐岡谷得璞。獻楚厲王。王曰。石也遣刖一足。及武王即位又獻之。又刖一足。至文王立。和抱璞哭於荊山之下。王召問。和曰。不怨刖足。而怨真玉以為凡石。忠事以為慢事。王使剖石乃真玉也。文王歎曰。哀哉二先君。易刖人足。難剖於石。今果是璧乃國寶也。史記隨侯祝元暢。因之齊。見一斷蛇將死。遂以水洗摩之。傅之神樂而去。忽一夜中庭現光。意謂有賊。遂按劍視之。乃見一蛇𭊷珠在地而往。知蛇感報也。維摩橫身為眾。不免禍出私門。那堪文殊點破已靈瑕玼。直饒天童道現居俗塵而無俗氣。也是掩鼻偷香。 > The Master said: Wenshushili and Manshushili are the Chu and Xia forms of the Sanskrit sound; here this means Wondrous Auspiciousness (Mañjuśrī). Vaiśālī is the name of the City of Vast Adornment. Master Zhao's Treatise on the Namelessness of Nirvāṇa says: 'Śākyamuni shut his room in Magadha; Pure Name closed his mouth in Vaiśālī. Subhūti proclaimed no-exposition to reveal the Way; Śakra and Brahmā ceased listening and rained down flowers. All these were because the principle served as the spiritual guide, hence their mouths remained silent. How could it be said there was no eloquence? It was eloquence that could not be spoken.' The stone of Yan, inferior to jade, is today's water-side stone of Zhuo County; it is also called jade-displacing stone. Although Vimalakīrti externally seemed slow of speech, his unspoken eloquence was purely refined within; this means the stone concealed jade. As for 'forgetting the past and losing the future': Yongjia's Collection, Śamatha Verse, the fourth, says: 'What is now called knowing does not need knowing knowing; it is just knowing, that is all. Thus the preceding does not connect to extinction, and the succeeding is not drawn up; the preceding and succeeding are severed, and the middle is naturally solitary.' At the end of the Inexhaustible Lamp, among the lineage successors whose details are unclear, there is Chan Master Guangzhi of Mount Yimen in Kaifeng prefecture, named Bensong; having no other circumstances of speech, he cited this entire passage. Duke Wen did not know it came from the Yongjia Collection and said Song created it; therefore I distinguish it here so that students may know it. This 'forgetting the past and losing the future' is precisely the Third Patriarch's Inscription on Faith in Mind: 'The path of words and speech is cut off; it is not past, future, or present.' Han Feizi says: Bian He found an uncut gem in the Kun'gang valley of Mount Jing, and presented it to King Li of Chu. The king said, 'It is a stone,' and had one foot amputated. When King Wu ascended the throne, he presented it again, and had his other foot amputated. When King Wen took the throne, He held the uncut gem and wept below Mount Jing. The king summoned and questioned him. He said, 'I do not grieve over the amputation of my feet; I grieve that true jade is taken for ordinary stone, and a loyal act is taken for deceit.' The king had the stone cut open, and it was indeed true jade. King Wen sighed: 'Alas! The two former lords found it easy to amputate a man's feet, but difficult to cut open a stone. Now it is truly a jade disc, a treasure of the state.' The Records of the Grand Historian say: The Marquis of Sui, Zhu Yuanchang, went to Qi and saw a severed snake about to die; he washed and stroked it with water, applied divine medicine, and left. Suddenly, one night a light appeared in the courtyard; thinking there were thieves, he clasped his sword and looked, only to see a snake holding a pearl in its mouth, placing it on the ground and leaving, knowing the snake was repaying his kindness. Vimalakīrti offered himself for the multitude, and inevitably disaster arose from his own door. How could he endure Mañjuśrī picking out flaws in what was already marvelous? Even if Tiantong says that living in worldly dust he was without worldly air, that too is covering one's nose to steal incense. > — English (machine translation) (machine translation) - [Previous: 3.99](https://indike.org/pramana/in.bauddha.taisho.2004.3.99) - [Next: 3.101](https://indike.org/pramana/in.bauddha.taisho.2004.3.101) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.2004.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2004~en-mt.3.100) — English, machine translation ## Linked texts (1) - [肇論新疏](https://indike.org/pramana/in.bauddha.taisho.1860.3.54) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2004.3.100](https://indike.org/pramana/in.bauddha.taisho.2004.3.100) · Pramāṇa