萬松老人評唱天童覺和尚頌古從容庵錄 3.33

3.33

師舉。百丈上堂。眾方集。以拄杖一時打下。復召大眾。眾迴首。丈云。是甚麼。諸方目為百丈下堂句。也好參詳。王荊公曰。我得雪峯一句語。作宰相。人固請益。公曰。這老子常向人道是甚麼。此一句頌召僧迴首。并是甚麼。識我不者。不字甫鳩切。弗也。意問識我也無。仰山用無義手。打不防家。這僧若石火光中瞥地。可謂鬧市裏識取天子也。忽若擬議不來。則依俙蘿月又成鉤也。黃蘗上堂眾方集。以拄杖一時打下。復召大眾。眾迴首。蘗云。月似彎弓少雨多風。頌意用此。石室善道。與仰山玩月。仰問。月尖時圓相甚麼處去。圓時尖相又甚麼處去。室云。尖時圓相隱。圓時尖相在。雲巖云。尖時圓相在。圓時尖相無。道吾云。尖時亦不尖。圓時亦不圓。成鉤尖相也。駱賓王詩。既能圓似鏡。何用曲如鉤。華嚴宗名祕密隱顯俱成門。又教中說十地菩薩見性。如隔羅縠觀月。若作羅月亦可。然李白詩。有蘿月挂朝鏡。松風鳴夜絃。蘿字義長。天童以朦朧新月。隱映煙蘿。雖不圓明。已露圭角。頌出這僧半明半暗。若存若亡處。萬松大似鹽鐵判官。良以天童。深細針線。若不絲頭不斷。難成織錦之文。密師伯與洞山行。次見白兔過。密曰。俊哉。山曰。作麼生。密云。如白衣拜相。山云。老老大大作這箇語話。密云。爾又作麼生。山云。積代簪纓暫時落薄。司馬相如上林賦。千金之子坐不垂堂。阮籍常坐以柴車。逢窮途輒慟哭而迴。萬松道。若能就路還家。便得轉身歸父。不見道。一念迴光便同本得。既然如是。為甚麼。諸佛不動智。到一切眾生分上。喚作業識茫茫。早知燈是火。飯熟已多時。

The Master raised this: Baizhang entered the hall. When the assembly had just gathered, he drove them all out with his staff. Then he called to the great assembly. As the assembly turned their heads, Zhang said, 'What is it?' The various quarters designate this as Baizhang's phrase upon leaving the hall. It is well worth investigating. Wang Jinggong said, 'I obtained a single phrase of Xuefeng's and became prime minister.' When someone firmly asked for further explanation, Jinggong said, 'That old fellow used to say to people: "What is it?"' This phrase of the verse praises calling the monk, his turning his head, and 'What is it?' 'Do you recognize me or not?'—the word *bu* has the sound *fu-jiu* [reading *fou*], meaning 'not'; the intention is to ask, 'Do you recognize me or no?' Yangshan wielded an unprincipled hand to strike at an unguarded household. If this monk had caught a glimpse within the flash of flint-sparks, he could be said to recognize the emperor in the bustling marketplace. If he should suddenly hesitate, then 'vaguely, the moon over the vines forms a hook once more.' Huangbo entered the hall; when the assembly had just gathered, he drove them all out with his staff. Then he called to the great assembly. As the assembly turned their heads, Bo said, 'The moon is like a curved bow: little rain and much wind.' The verse's meaning employs this. Shishi Shendao and Yangshan were enjoying the moon. Yang asked, 'When the moon is crescent, where does the round form go? When it is round, where does the crescent form go?' Shi said, 'When it is crescent, the round form is hidden; when it is round, the crescent form is present.' Yunyan said, 'When it is crescent, the round form is present; when it is round, the crescent form is absent.' Daowu said, 'When crescent, it is not crescent; when round, it is not round.' 'Forms a hook' refers to the crescent form. Luo Binwang's poem says, 'Since it can be round as a mirror, / Why must it bend like a hook?' The Huayan school names this the gate of the simultaneous establishment of the secret, the hidden, and the manifest. Moreover, the teachings say that a tenth-stage bodhisattva sees the nature like looking at the moon through fine silk gauze (*luohu*); reading it as 'gauze moon' (*luoyue*) would also work. However, Li Bai's poem has: 'The vine moon hangs before the morning mirror; / Pine winds sound like evening strings.' The word *luo* ('vine') has a more expansive meaning. Tiantong uses the hazy new moon dimly reflected among misty vines: though not round and bright, its sharp corner is already revealed. He versifies this monk's condition of being half bright and half dark, as if existing yet as if perished. Wansong is very much like a commissioner of salt and iron; truly, because Tiantong's needlework is deep and fine, if the threads are not unbroken, it is difficult to complete the woven brocade. When Senior Uncle Mi was walking with Dongshan, they saw a white hare pass by. Mi said, 'How brisk!' Shan said, 'How so?' Mi said, 'Like a commoner appointed prime minister.' Shan said, 'Such an old man, and you speak like this!' Mi said, 'What about you?' Shan said, 'Noble for generations, fallen on hard times for a while.' Sima Xiangru's *Rhapsody on the Shanglin Park* says: 'The scion of a thousand pieces of gold does not sit under the eaves.' Ruan Ji often rode in a wicker cart; whenever he reached a dead-end road, he would weep bitterly and turn back. Wansong says: If you can return home along the road, you can turn yourself around and return to the father. Haven't you heard it said: 'A single thought turning the light around is identical to the original attainment'? Since it is so, why is it that when the unmoving wisdom of all buddhas arrives on the part of all sentient beings, it is called vast and boundless karmic consciousness? Had you known early on that the lamp was fire, the rice would have been cooked long ago.