萬松老人評唱天童覺和尚頌古從容庵錄 3.128

3.128

師云。此話就簡。若全舉當曰。一日上堂云。汝等諸人欲何所求。仍以棒趁之。眾不散。師乃曰。汝等諸人盡是噇酒糟漢。唐時愛罵人。噇酒糟漢。齊桓公讀書於堂上。輪扁斵輪於堂下。釋椎鑿。上問。敢問公之所讀何言耶。公曰。聖人之典。曰聖人在乎。公曰已死矣。曰然則君之所讀古人糟粕矣。公曰。寡人讀書。輪人安得議乎。有說則可無說則死。扁曰。臣也以臣事觀之。臣斵輪徐則甘而不固。疾則苦而不入。不徐不疾。得之於手。而應於心。口不能言。有數存於其間。臣不能喻臣之子。子亦不能受於臣。是以行年七十。而老斵輪。古之人與其不可傳者死矣。然則君之所讀者。古人之糟粕矣。又云。恁麼行脚取笑他人。但見八百一千人處便去。不可只圖熱鬧也。山僧行脚時。或遇草根下有箇漢。便頂上一錐看他。若知痛痒。可以布袋盛米供養。可中總似汝等如此容易。何處更有今日事也。汝等既稱行脚。亦須著些精神好。還知道大唐國裏無禪師麼。黃蘗以來。巖頭羅山愛行此令。近代佛日。北來慶壽顗公。至死無可意者。寧絕嗣無人。香山俊和尚叔祖兒孫。亦行此令。不知者喚作點胸。可中要箇不憤底出來承頭。果有一僧出云。諸方尊宿盡聚眾開化。為甚道無禪師。蘗曰。不道無禪。只是無師。溈山問仰山云。作麼生。仰云。鵞王擇乳。素非鴨類。溈云。此實難辨。五祖戒出僧語。謝和尚說得道理好。萬松道。生言孰語冷脣淡舌。石門聰云。黃蘗垂示不妨奇特。纔被布衲挨拶。失却一隻眼。萬松道。換了那僧兩隻眼。承天宗云。五祖戒眼照四天下。萬松道。也只是一隻眼。要見黃蘗。猶未可。萬松道。果然。若要扶竪正法眼藏。須是黃蘗宗師。萬松道。錦上更添花。翠巖真云。諸方商搉便道。黃蘗坐却這僧。萬松道。不知扶起這僧。又道。黃蘗被這僧上來。直得分析不下。萬松道。緇素轉分明。何謂也。翠巖輒生擬議。霧豹澤毛。未甞下食。庭禽養勇。終待驚人。萬松道。後五日看。蘗又云。闍梨不見。馬大師下有八十餘人。坐道場箇箇阿轆轆地。得大師正眼者。止三兩人。唯歸宗最較些子。夫出家須知從上來事分。且如四祖下。牛頭融大師橫說竪說。猶未知向上關棙子。有此眼腦。方辨得邪正宗黨。略舉至此。要見此話始末。其後尚有百十餘言。此是最初。出世示人之語。故諸方盛行。雪竇頌。佛果評唱。最詳。尚闕本錄上堂正意。天童頌出。極盡善盡美。頌云。

The Master said: This case is given in abbreviated form. If raised in full, it should run: One day [Huangbo] went up to the hall and said, 'All of you people, what are you seeking?' He then drove them off with his staff. As the assembly did not disperse, the Master then said, 'All of you people are nothing but swillers of dregs!' In the Tang dynasty they liked to scold people as 'swillers of dregs.' Duke Huan of Qi was reading a book up in the hall, while Wheelwright Bian was carving a wheel down below the hall. Putting aside hammer and chisel, he went up and asked, 'May I venture to ask, my lord, what words are you reading?' The Duke said, 'The canons of the sages.' He asked, 'Are the sages alive?' The Duke said, 'They are already dead.' He said, 'If so, then what my lord reads is nothing but the dregs of the ancients!' The Duke said, 'When I read a book, how can a wheelwright comment on it? If you have an explanation, it is well; if you have no explanation, you die.' Bian said, 'Your servant looks at it from the perspective of his own craft: when I carve a wheel, if I am too slow, it is sweet and loose, not firm; if I am too swift, it is bitter and tight, not fitting in. Neither too slow nor too swift, it is grasped by the hand and responds in the mind; my mouth cannot put it into words, yet there is a knack in it. I cannot teach it to my son, nor can my son receive it from me. That is why at the age of seventy I am still carving wheels in my old age. The ancients and what they could not transmit have died together with them. If so, then what my lord reads is indeed the dregs of the ancients!' [Huangbo] also said, 'Traveling like this only brings ridicule from others. Wherever you see eight hundred or a thousand people gathered, you just head there; you should not merely seek bustling excitement! When this mountain monk went on pilgrimage, if under the root of the grass I encountered a fellow, I would thrust an awl right into his crown to see him. If he knew pain and itch, I could fill a cloth bag with rice to make offerings to him. If it were all as easy as it is with you lot, how could the matter of today even exist? Since you claim to be on pilgrimage, you must put forth some spirit! Do you still know that in the great country of Tang there are no Chan masters?' Ever since Huangbo, Yantou and Luoshan loved to enforce this decree. In recent times, Fori, and from the north Elder Yi of Qingshou, went to their deaths without finding anyone to their liking; they would rather let their lineage end with no successor. The descendants of the grand-uncle of Venerable Jun of Xiangshan also enforced this decree. Those who do not understand call it patting oneself on the chest. If only an indignant fellow would come out to step forward and take it on! Sure enough, a monk came out and said, 'Everywhere, the venerable elders gather crowds and convert them; why do you say there are no Chan masters?' Huangbo said, 'I do not say there is no Chan, only that there are no masters.' Guishan asked Yangshan, 'What about this?' Yangshan said, 'The goose-king extracts milk; it is definitely not of the duck's kind.' Guishan said, 'This is indeed hard to distinguish.' Wuzu Jie brought out the monk's words: 'I thank the Venerable for putting the principle so well.' Wansong says: Raw words and cooked phrases, cold lips and bland tongue. Shimen Cong said, 'Huangbo's instruction was quite extraordinary indeed, but as soon as he was jostled by the patched-robe monk, he lost one eye.' Wansong says: He replaced that monk's two eyes. Chengtian Zong said, 'Wuzu Jie's eyes shine over the four continents.' Wansong says: It is still only one eye. 'If you want to see Huangbo, that is still not possible.' Wansong says: Truly so. 'If one wants to uphold the treasury of the eye of the true Dharma, it must be the master Huangbo.' Wansong says: Adding brocade on top of flowers. Cuiyan Zhen said, 'Everywhere, discussions immediately claim that Huangbo put this monk down.' Wansong says: They do not realize he helped this monk up. 'They also say that Huangbo, faced with this monk's coming forward, was simply unable to resolve it.' Wansong says: Black and white become all the more distinct. 'Why is this so? Cuiyan arbitrarily generated conjecture: The misty leopard glosses its fur without yet taking food; the courtyard fowl nourishes its courage, ultimately waiting to stun people.' Wansong says: Wait and see after five days. Huangbo also said, 'Ācārya, have you not seen that under Great Master Ma there were over eighty persons who sat in sanctuaries, every one of them rolling freely like a wheel, but those who attained the Great Master's true eye were only two or three? Only Guizong was slightly better.' Indeed, one who has left home must know the matters handed down from of old. Take, for instance, under the Fourth Patriarch, Great Master Niutou Rong spoke horizontally and spoke vertically, yet he still did not know the turning peg of the upward path. Only with this kind of eye and brain can one distinguish the correct from the deviant within the lineage. I have briefly raised it up to this point. If you want to see the beginning and end of this case, there are still over a hundred words after this. This was his earliest instruction to people upon coming into the world, so it has been widely circulated everywhere. Xuedou's verse and Foguo's commentary are the most detailed, yet they still lack the primary intent of his going up to the hall in the original record. Tiantong's verse brings it out, attaining the utmost in goodness and beauty. The verse says: