萬松老人評唱天童覺和尚頌古從容庵錄 4.51

4.51

師云。乾峯死馬醫。醫不可。這僧已是喪身失命底人。雲門收得返魂香。能令已死者再甦。拾遺傳。漢延和元年。西胡月氏（音之）國。遣使獻香四兩。大如雀卵。色如桑椹。至始元年。京城大疫。死者太半。帝取香焚之。其死未三日皆活。香氣三月不歇。香出聚窟洲人鳥山。樹如楓。香聞數里。名返魂樹。伐根玉釜煮汁黑粘。一名驚精魂。二名返生。三名振檀。四名却死。天童小參云。十分收得返魂香。一等來撾塗毒鼓。雲門一落索。天童道。是返魂香。諸方變為塗毒鼓。直教轉身吐氣不得。把斷咽喉。塞却鼻孔。也百體汗流一場。誌公云。忽悟本性元空。恰似熱病得汗。雖然萬松眉毛有幾莖。

The Master said: "Qianfeng treated a dead horse, but the treatment did not work; this monk was already a person who had lost his body and life. Yunmen had obtained the soul-returning incense, which can bring the already dead back to life. The Shiyi zhuan says: 'In the first year of the Yanhe era of the Han, the Western barbarian kingdom of the Yuezhi sent an envoy to offer four ounces of incense, as large as sparrow eggs and the colour of mulberries. In the first year of the Shiyuan era, a great pestilence struck the capital, and more than half the people died. The emperor took the incense and burned it; those who had been dead for less than three days all revived, and the fragrance did not cease for three months.' The incense comes from Mount Ren'niao on Jukuzhou; the tree resembles a sweetgum, and its fragrance is smelled for several li. It is called the soul-returning tree. Cutting the root and boiling the sap in a jade cauldron yields a black, sticky resin. Its first name is 'startling the vital spirit'; its second is 'returning to life'; its third is 'quaking sandalwood'; and its fourth is 'averting death.' Tiantong's informal sermon said: 'Fully obtaining the soul-returning incense, yet at the same time coming to strike the poison-smeared drum.' Yunmen's entanglement—Tiantong called it the soul-returning incense; throughout the quarters it turned into the poison-smeared drum, directly rendering one unable to turn around or breathe, cutting off the throat and blocking the nostrils, and also bringing a drench of sweat over the whole body. Master Baozhi said: 'Suddenly awakening to original nature as fundamentally empty / is just like a fever breaking into sweat.' Even so, how many hairs do Wansong's eyebrows have?"