萬松老人評唱天童覺和尚頌古從容庵錄 4.49

4.49

師云。越州乾峯禪師。僧問。十方薄伽梵。一路涅盤門。未審路頭在甚麼處。此問本出楞嚴經第五。此阿毘達磨。十方薄伽梵。一路涅盤門。未審路頭門戶在甚麼處。若依經解此義。如來自說。與圓通張本。第六卷中。文殊方揀圓通也。若衲僧分上。天童曾道。十方無壁落。從本來元沒遮欄。四面亦無門。只這裏便是入處。所以乾峯一畫云。在這裏。不知者往往喚。作乾峯與這僧指路。不然道。與這僧畫斷更不他游。決不是這箇道理。爾不見。雲門注解得。八米九糠。黃龍南云。乾峯一期指路。曲為初機。雲門乃通其變。故使後人不倦。萬松道。曹溪波浪如相似。無限平人被陸沈。雲門久在乾峯曹山疎山。這僧謂必知乾峯用處。故求請益。若却用乾峯針線。乃繫驢橛也。忽然拈出睦州秦時𨍏輅鑽。只得盞子落地。楪子成七片。這僧不會乾峯意。雲門別與一條活路。大似潑油救火。鼓扇消氷。竹庵早曾點破。頌云。乾峯不用指陳。雲門休打骨董。自然東海鯉魚。築著帝釋鼻孔。竹庵更比雲門。忒曬慈悲。人越難會。不如。天童於冷眼不防却較些子。頌曰。

The Master said: "Chan Master Qianfeng of Yuezhou was asked by a monk: 'Bhagavāns of the ten directions have one road to the gate of nirvāṇa. I wonder: where is the head of the road?' This question originally comes from fascicle five of the Śūraṅgama-sūtra: 'This Abhidharma of the Bhagavāns of the ten directions is the one road to the gate of nirvāṇa.' I wonder: where is the head of the road and its doorway? If one explains this meaning according to the sūtra, the Tathāgata spoke it himself as the premise for complete penetration; only in the sixth fascicle does Mañjuśrī select complete penetration. As for the matter of patch-robed monks, Tiantong once said: 'In the ten directions there are no walls; from the very beginning there was originally no obstruction. On four sides there are also no gates; right here is the place of entry.' Therefore Qianfeng drew a line and said, 'Here.' Those who do not know often call this Qianfeng pointing out the road for this monk; or else they say he drew a boundary line for this monk so that he would wander elsewhere no more. It is definitely not this principle. Have you not seen? Yunmen commented on it, sifting eight parts of rice to nine parts of chaff. Huanglong Nan said, 'Qianfeng pointing out the road for a time was an accommodation for beginners. Yunmen then adapted to the change, thereby keeping later people from tiring.' Wansong says: 'If the waves of Caoxi were alike, countless innocent people would drown on dry land.' Yunmen had long stayed with Qianfeng, Caoshan, and Shushan; this monk thought he would surely know Qianfeng's function, so he sought further instruction. If he had instead used Qianfeng's needle and thread, that would have been a tethering peg for a donkey. Suddenly he brought out Muzhou's axle-drill from Qin times, causing only the cup to hit the ground and the plate to shatter into seven pieces. This monk did not understand Qianfeng's meaning, so Yunmen gave another living path, very much like pouring oil to put out a fire, or fanning to melt ice. Zhu'an already exposed it earlier in a verse, saying: 'Qianfeng need not point it out; / Yunmen should stop the mishmash. / Naturally, the carp of the Eastern Sea / pokes Śakra's nostril.' Zhu'an was even more excessively compassionate than Yunmen, and people found it all the harder to understand. It is better that Tiantong, catching one off guard with a cold eye, is rather somewhat better. The verse says:"