萬松老人評唱天童覺和尚頌古從容庵錄 4.55

4.55

師云。京兆米禪師。一曰米七師。一曰米胡。俗舍第七美髯。因有二名。八方珠玉。嗣雪峯。今據仰山同參。嗣溈山。這僧正問。自古上賢還達真正理麼。胡曰。達。僧云。只如真正理作麼生達。此與假悟底時節不殊。胡云。當時霍光賣假銀城。與單于契書。是甚麼人做。佛果稱胡。為大善知識。名不虛傳。僧曰。某直得杜口無言。胡曰。平地教人作保。只如米胡道達。仰山道。悟即不無爭奈落第二頭何。若不假悟。又道唯人自肯乃方親。勝默和尚常謂。投子拈古。內秀俏措無賽。甞拈此話云。然仰山恁麼道即得。還免得自己落麼。若免得。更有一人。大不肯在。若免不得。亦落第二頭。米胡雖然肯他。自己還有出身之路也無。諸人試點檢看。若點檢得出。兩人瓦解氷消。若點檢不得。且莫造次。頌云。碧岫峯頭借問人。指山窮處未安身。雖然免得重陽令。爭似靈苗不犯春。萬松道。不得春風花不開。及至花開又吹落。忠國師問紫璘供奉。佛是何義。璘曰。是覺義。國師曰。佛曾迷否。璘曰。不曾迷。國師曰。用覺作麼。璘無對。此亦本無迷悟之意也。常愛雪竇道。本無迷悟。數如麻。獨許靈雲是作家。悟即落第二頭不悟又唯人自肯。如何即是。天童自有方便。頌云。

The Master said: "Chan Master Mi of Jingzhao was called Master Mi Qi by some, and Mi Hu by others. He was the seventh son of his secular household and had a handsome beard, hence the two names. His 'Jewels of the Eight Directions' succeeded Xuefeng; now according to him being a fellow student of Yangshan, he succeeded Guishan. This monk was just asking, 'Have the superior sages since ancient times realized the true and upright principle?' Hu said, 'They have realized it.' The monk said, 'Just as for the true and upright principle, how is it realized?' This is no different from the time of relying on awakening. Hu said, 'When Huo Guang sold the fake silver city and made the deed with the Chanyu, who was it that drew it up?' Foguo praised Hu as a great good spiritual friend, a reputation not unearned. The monk said, 'I am brought completely to silence without a word.' Hu said, 'On level ground, making someone stand as guarantor.' As for Mi Hu saying 'realized', Yangshan said, 'Awakening is not absent, but how can one help falling into the secondary?' If one does not rely on awakening, it is also said, 'Only when a person self-concurs does it become intimate.' Venerable Shengmo used to say that Touzi's raising of old cases had an inner refinement and elegance without equal. He once raised this dialogue and said: 'While it was fine for Yangshan to speak thus, could he avoid falling into it himself? If he could avoid it, there is still another person who greatly refuses to approve. If he could not avoid it, he too fell into the secondary. Although Mi Hu approved of him, did he himself have a way to extricate himself? Try examining it, everyone! If you can examine it thoroughly, the two of them will dissolve like tiles crumbling and ice melting. If you cannot examine it, do not act rashly.' His verse says: 'Asking someone at the peak of the green crags, / he points to where the mountain ends, yet the body is not settled. / Although avoiding the order of Double Ninth, / how could that compare to the numinous sprout not encroaching on spring?' Wansong says: 'Without the spring wind, flowers do not bloom; when flowers do bloom, they are blown down again.' National Teacher Zhong asked Palace Attendant Zilin, 'What is the meaning of Buddha?' Lin said, 'It means awakening.' The National Teacher said, 'Has the Buddha ever been deluded?' Lin said, 'He has never been deluded.' The National Teacher said, 'What use is awakening?' Lin had no reply. This also conveys the meaning that fundamentally there is neither delusion nor awakening. I have always loved Xuedou's words: 'Fundamentally there is neither delusion nor awakening—they are as numerous as hemp seeds; / I acknowledge only Lingyun as an adept.' If awakening means falling into the secondary, while not awakening relies only on self-concurrence, what is right? Tiantong naturally has an expedient means. The verse says:"