萬松老人評唱天童覺和尚頌古從容庵錄 4.69

4.69

師云。圓覺序道。心本是佛。由念起而漂沈。岸實不移。因舟行而騖驟。華嚴經道。有一大經卷。量等三千界。在一微塵中。一切塵亦然。有一明眼人。破塵出經卷。利濟一切人。天童引兩本大經。集成一聯頌。撥萬象者。且萬象誰萬象。獨露誰獨露。此現成公案。家法常存。誰更立門庭。開戶牖。華嚴宗。三舟玩月各逐舟。行一道澄江千里孤應。惠崇詩。河分岡勢斷。春入燒痕青。謝玄暉詩。餘霞散成綺。澄江淨如練。月逐三舟。春隨百草。三舟百草萬象也。月之與春獨露也。天童頌。見撥與不撥。大曬心麁。這裏只宜叮嚀子細。不見。子方上座。亦自長慶至。眼亦舉前話問。方亦舉拂子。眼曰。恁麼又爭得。方曰。和尚尊意如何。眼曰。喚甚麼作萬象。方曰。古人不撥萬象。眼曰。萬象之中獨露身。說甚麼撥不撥。方忽悟。法眼前話末後。道萬象之中獨露身聻。此話末後。又道萬象之中獨露身說甚麼撥不撥。可謂欲去便歸。歸便得。算來田地苦無多。昭公方公。究妙失宗。濁智流轉之過也。陶淵明歸去來辭。三徑就荒松菊猶存。蔣詡字元卿。開三徑。唯羊仲求仲從交游。此頌法眼承言會宗。開發二師之妙不失長慶之旨。如何是長慶旨萬象之中獨露身。

The Master said: The preface to the Sūtra of Complete Enlightenment says: 'The mind is fundamentally the Buddha; through the arising of thoughts, it drifts and sinks. The riverbank does not in fact move; because the boat travels, it rushes swiftly by.' The Avataṃsaka-sūtra says: 'There is a great scripture scroll, equal in measure to the chiliocosm, situated within a single minute particle of dust; and all particles of dust are likewise. There is a clear-sighted person who breaks open the dust particle and brings forth the scripture scroll, benefiting and saving all beings.' Tiantong cites two great scriptures, combining them into a single couplet for his verse. As for 'setting aside myriad phenomena'—who, then, are the myriad phenomena? Whose is the unique disclosure? This is a ready-made gong'an; the family custom is ever-abiding. Who would further establish a gate and household, or open doors and windows? In the Huayan school, 'three boats enjoy the moon, each followed by the moon; traveling along a single clear river, a thousand li answer in solitude.' Huichong's poem says: 'The river divides where the ridge's contour breaks; / Spring enters where burned traces turn green.' Xie Xuanhui's poem says: 'Residual clouds disperse into patterned brocade; / The clear river is pure as washed white silk.' The moon follows the three boats; spring follows the myriad grasses. The three boats and myriad grasses are the myriad phenomena; the moon and spring are the unique disclosure. Tiantong's verse sees 'setting aside or not setting aside' as exceedingly coarse-minded. Here, one must only be detailed and attentive. Have you not seen? Senior Monk Zifang also came from Changqing. Fayan also brought up the previous story to ask him. Fang also raised his fly-whisk. Fayan said, 'How can it be got in such a manner?' Fang said, 'What is the Venerable's venerable intention?' Fayan said, 'What do you call the myriad phenomena?' Fang said, 'The ancients did not set aside myriad phenomena.' Fayan said, 'In the midst of myriad phenomena, the solitary body is revealed—what is there to say about setting aside or not setting aside?' Fang suddenly attained awakening. At the end of the previous story, Fayan said, 'In the midst of myriad phenomena, the solitary body is revealed, is it not?' At the end of this story, he again said, 'In the midst of myriad phenomena, the solitary body is revealed—what is there to say about setting aside or not setting aside?' This can be called: wanting to go, one simply returns; returning, one immediately attains it. All considered, the plot of land is not painfully large. Both Master Zhao and Master Fang investigated the subtle but lost the fundamental source—the fault of turbid intellect flowing on. Tao Yuanming's *Return Home*: 'The three paths are overgrown with weeds, but pine and chrysanthemum still remain.' Jiang Xu, courtesy name Yuanqing, opened three paths, and only Yang Zhong and Qiu Zhong associated and roamed with him. This verse shows that Fayan, following words, matched the source; the subtlety of opening and illuminating the two masters did not lose Changqing's purport. What is Changqing's purport? 'In the midst of myriad phenomena, the solitary body is revealed.'