萬松老人評唱天童覺和尚頌古從容庵錄 3.104

3.104

師云。洞山辭雲巖。山問。和尚百年後。人問還邈得師真否。如何祇對。巖良久云。祇這是。山沈吟。巖云。价闍梨。承當這箇大事。直須子細。山亦不言便行。後因過水覩影。方始悟徹。乃作頌曰。切忌從他覓。迢迢與我疎。我今獨自往。處處得逢渠。渠今正是我。我今不是渠。應須恁麼會方得契如如。山在眾。供養雲巖真。舉前邈真話了。僧問雲巖。道祇這是意旨如何。山曰。我當時幾錯會先師意。若向良久祇這是處領略。正是替名通事。所以見影知形。過水方悟。僧曰。未審雲巖知有也無。若道一向知有。是左右人。不見道。知有底人始解奉重。若道一向不知有。這裏有利害。有全不知有有知有了却不知有有不知有去成知有山云若不知有。爭解恁麼道。若知有爭肯恁麼道。華嚴宗謂理圓言偏言生理喪。此乃重玄復妙。兼帶叶通。不偏枯。無滲漏底血脈也。山於唐大中末。初住新豐百吉。後遷豫章高安之洞山。為第一代。因為雲巖作忌齋。僧問。師於先師處得何指示。山曰。雖在彼中。不蒙他指示。僧曰。又用設齋作麼。山曰。雖然如是。焉敢違背。僧曰。和尚發跡南泉。為甚却與雲巖設齋。山曰。我不重先師道德佛法。只重他不為我說破。僧曰。和尚嗣先師。還肯他也無。山曰。半肯半不肯。僧曰。為甚麼不全肯。山曰。我若全肯。則辜負先師。萬松道。雲巖二十年。在百丈。却嗣藥山。洞山發跡南泉。却嗣雲巖。一等異苗翻茂。密固靈根。得芙蓉而宗派中興。至天童而文彩方備。那箇是具文彩。頌云。

The Master said: Dongshan took leave of Yunyan. Dongshan asked, "After the Venerable's passing, if someone asks whether I could still portray the Master's likeness, how should I respond?"
Yunyan remained silent for a good while, then said, "Just this is it."
Dongshan was lost in thought.
Yunyan said, "Acārya Jie, undertaking this great matter requires meticulous care."
Dongshan did not speak further and departed. Later, upon crossing a stream and seeing his reflection, he at last awakened thoroughly. He then composed a verse, saying:
"Desperately avoid seeking from another; / It grows distant and estranged from me. / Now I walk alone, / Everywhere meeting him. / He now is truly me; / I now am not him. / One must understand in this way / To accord with suchness."
When Dongshan was among the assembly making an offering to Yunyan's portrait, after raising the previous dialogue about painting the likeness, a monk asked, "When Yunyan said, 'Just this is it,' what was his intended meaning?"
Dongshan said, "At that time I nearly misunderstood my late teacher's meaning." If one seeks to comprehend at the point of his remaining silent for a good while and saying "Just this is it," that is merely substituting names to convey the matter. Therefore, seeing the reflection, he knew the form; crossing the stream, he only then awakened.
The monk said, "I wonder, did Yunyan know it is there or not?" If one says he completely knew it is there, this is being an ordinary flatterer; have you not heard it said, "Only one who knows it is there understands how to honor and respect it"? If one says he completely did not know it is there, here there is advantage and harm. There is completely not knowing it is there; there is knowing it is there and then not knowing it is there; there is going from not knowing it is there to coming to know it is there.
Dongshan said, "If he did not know it is there, how could he understand how to speak like that? If he knew it is there, how could he be willing to speak like that?" The Huayan school says: "When the principle is complete, speech is one-sided; when speech arises, principle is lost." This is the bloodline of twofold mystery and repeated subtlety, integrating and harmonizing, neither dryly one-sided nor leaking.
Towards the end of the Dazhong era of the Tang, Dongshan first dwelt at Baiji in Xinfeng, and later moved to Mount Dong in Gao'an of Yuzhang as the first generation. When holding a memorial vegetarian feast for Yunyan, a monk asked, "What instruction did the Master receive at the late teacher's place?"
Dongshan said, "Although I was among them, I did not receive his instruction."
The monk said, "Then why arrange a vegetarian feast?"
Dongshan said, "Although it is like this, how would I dare go against him?"
The monk said, "The Venerable began his journey with Nanquan; why instead arrange a vegetarian feast for Yunyan?"
Dongshan said, "I do not value my late teacher's virtue or Buddhist teachings; I only value his not explaining it fully for me."
The monk said, "The Venerable succeeds the late teacher; do you still approve of him or not?"
Dongshan said, "Half approve, half do not approve."
The monk said, "Why not completely approve?"
Dongshan said, "If I completely approved, I would betray my late teacher."
Wansong says: Yunyan spent twenty years at Baizhang, yet succeeded Yaoshan; Dongshan began his journey with Nanquan, yet succeeded Yunyan. Equally, singular sprouts flourished luxuriantly and spiritual roots were firmly concealed. Reaching Furong, the lineage was revitalized; reaching Tiantong, literary elegance was fully provided. What is fully providing literary elegance? The verse says: