萬松老人評唱天童覺和尚頌古從容庵錄 3.68

3.68

神州羅山道閑禪師。先問石霜。起滅不停時如何。霜云。直須寒灰枯木去。一念萬年去。函蓋相應去。純清絕點去。師不契。往問巖頭。頭喝云。是誰起滅。山於此有省。蓋巖頭只貴見地明白。石霜置枯木堂。要伊親到一迴始得。不見。瑞巖問巖頭。如何是本常理。頭云。動也。巖云。動時如何。頭云。不見本常理。巖佇思。頭云。肯即未脫根塵。不肯即永沈生死。巖亦領悟。巖頭英靈倜儻。打發學人。剋的精敏不減德山。後來出羅山法寶。氷寒於水。溈山所謂。只貴子見處。不問子行履也。羅山問處。天下人榜樣。而今初機。往往在這裏。作活計。水上捺瓜相似。伏斷煩惱。智覺道。莫與心為伴。無心心自安。若將心作伴。動即被心謾。伴即伴妄心。無亦無妄心。祖師西來。直指人心。見性成佛。豈是教爾普州人送賊。認奴作郎來。羅山問處。迷真執妄。巖頭咄處。即妄即真。若是萬松。咄了便休。真妄向上有事在。楞嚴經。阿難言。如來見今徵心所在。而我以心推窮尋逐。即能推者。我將為心。佛言。咄。阿難此非汝心。阿難矍然避座合掌起立白佛。此非我心。當名何等。佛告阿難。此是前塵。虛妄相想。惑汝真性。由汝無始至于今生。認賊為子。失汝元常。故受輪轉。此喝如金剛王寶劍也。巖頭一喝。如踞地師子。全威大用不欺之力。龐居士云。一群六箇賊。生生欺殺人。我今識汝也。不與汝為隣。汝若不伏我。我即到處。說教人盡識汝。使汝行路絕。爾若肯伏我。我即不分別。共汝一處住。同證無生滅。巖頭道。是誰起滅。雲巖提掃帚。這箇是第幾月同參。天童貴伊善能點化。重說偈言。頌云。

Chan Master Daoxian of Luoshan in Shenzhou first asked Shishuang, "What should be done when arising and ceasing do not stop?" Shishuang said, "You must simply become cold ashes and withered wood; make one thought last ten thousand years; make the box and lid fit together; become purely clear without a single speck." The Master was not in accord; he went to ask Yantou. Yantou shouted and said, "Who is arising and ceasing?" At this, Luoshan had an awakening. Yantou only valued clear understanding in view. Shishuang established the hall of withered wood because he needed him to arrive there in person once before it would do. Have you not seen: Ruiyan asked Yantou, "What is the fundamentally constant principle?" Yantou said, "It moves." Ruiyan said, "What about when it moves?" Yantou said, "You do not see the fundamentally constant principle." Ruiyan hesitated in thought. Yantou said, "If you agree, you have not yet escaped sense-roots and dusts; if you do not agree, you will sink forever into birth and death." Ruiyan was also enlightened. Yantou was heroically brilliant and untrammeled; when dispatching students, his sharpness and precision were no less than Deshan's. Later, Fabao of Luoshan emerged from him—colder than the ice from which water forms. It is as Guishan said: 'I only value your view; I do not ask about your conduct.' Luoshan's question was a standard for the whole world. Nowadays, beginners often make their livelihood right here, like pushing down a melon on the water to subdue and cut off afflictions. Zhijue said, 'Do not keep company with the mind; without mind, the mind is naturally at ease. If you take the mind as a companion, the moment it moves you are deceived by the mind.' 'Companion' means accompanying the deluded mind; 'without' also means being without the deluded mind. When the Patriarch came from the west, pointing directly to the human mind to see nature and achieve buddhahood, did he instruct you to be a man of Puzhou escorting thieves, mistaking a servant for the master? Where Luoshan asked, he was deluded about the real and grasped the false; where Yantou scolded, the false was the real. If it were Wansong, once the scolding was done, that would be all; beyond the real and the false, there is still business. In the Śūraṅgama-sūtra, Ānanda said, 'The Tathāgata now interrogates where the mind is located; and when I use my mind to search thoroughly and pursue it, then that which is able to search is what I take to be the mind.' The Buddha said, 'Tut! Ānanda, this is not your mind.' Ānanda was startled, left his seat, joined his palms, stood up, and addressed the Buddha: 'If this is not my mind, what should it be called?' The Buddha told Ānanda, 'This is the external dust, a false and illusory conceptualization that deludes your true nature. Because from beginningless time down to this life you have mistaken a thief for your son and lost your original constancy, you therefore undergo transmigration.' This shout was like the precious sword of the Vajra King. Yantou's single shout was like a crouching lion, with the power of complete awe and great functioning that does not deceive. Layman Pang said, 'A gang of six thieves deceive people to death life after life. Now I recognize you; I will no longer be neighbors with you. If you will not submit to me, I will go everywhere and preach so that all people recognize you, cutting off your paths of travel. If you are willing to submit to me, I will make no distinctions; I will dwell in one place with you, together realizing non-arising and non-ceasing.' Yantou said, 'Who is arising and ceasing?' Yunyan held up the broom—in what month were these fellow cultivators? Tiantong valued his ability to transform by a single touch; he restated the verse, saying: