萬松老人評唱天童覺和尚頌古從容庵錄 5.37

5.37

師云。朗州（統要鼎州）中邑洪恩禪師。馬祖八十餘員大善知識之一。仰山之叔祖也。仰山江陵受戒。迴往謝戒。邑見山年幼。以獼猴應六窓。說佛性義。如拍大嬭諕小孩兒。山埋兵掉鬪。忍俊不禁。禮謝畢曰。今蒙和尚譬喻。無不明了。更有一事。只如內獼猴瞌睡。外獼猴欲相見時。如何奇哉。真師子兒便露法窟爪牙。邑不覺自下禪床。執仰山手。作舞云。狌狌與爾相見了也。何不說箇比喻。雲居錫云。中邑當時。不得仰山這一句。何處有中邑也。先師與勝默師伯。二十餘歲。叢林敬畏。鄭州寶和尚。名震河洛。先師遍參往見。州云。兄弟年俊。正宜叩參。老僧當年念念。常以佛法為事。先師避席進曰。和尚而今如何也。州云。如生冤家相似。先師曰。若不得此語。幾乎枉行千里。州下禪床。握先師手曰。作家那。遂留數日。夾山謂佛日死灰裏一粒豆爆。蓋謂此也。玄覺云。若不是仰山。爭得見中邑。且道。甚麼處是仰山得見中邑處。萬松道。報恩法堂上。崇壽稠云。還有人定得此道理麼。若定不得。只是箇弄精魂脚手。佛性義在甚麼處。萬松道。向弄精魂脚手上辨取。佛鑑云。仰山放憨。中邑賣俏。俏措賣來憨癡。憨癡放來俏措。雖然獼猴睡著。其奈肚裏惺惺。直饒杜絕六窓。狌狌何處不相見。諸人要見二老誵訛麼。各各面皮厚三寸。萬松道。覓箇識慚愧漢不可得。唯天童老人較些些。頌云。

The Master said: Chan Master Hong'en of Zhongyi in Langzhou (the Tongyao has Dingzhou) was one of Mazu's more than eighty great good friends, and the grand-uncle of Yangshan. Yangshan was ordained in Jiangling, and on his return went to express his gratitude for the precepts. Zhongyi, seeing Yangshan was young, used the monkey responding at the six windows to explain the meaning of the buddha-nature, like slapping a wet nurse to scare a child. Yangshan laid an ambush and engaged him in combat, unable to stifle his mirth. Having finished his bows of thanks, he said, 'Now, receiving the Venerable's metaphor, everything is clear. Yet there is still one matter: just when the inner monkey is dozing off, and an outer monkey wants to meet it, what then?' How extraordinary! A true lion's cub immediately exposes the claws and teeth of the Dharma den. Unawares, Zhongyi stepped down from the meditation seat, took Yangshan by the hand, danced, and said, 'Sing-sing and you have met each other!' Why not give another metaphor? Yunju Xi said, 'At that time, if Zhongyi had not obtained this phrase from Yangshan, where would there be a Zhongyi?' When our late master and Uncle Shengmo were in their twenties, the monasteries held them in awe. Venerable Bao of Zhengzhou was renowned throughout the Yellow and Luo rivers. Our late master made a pilgrimage and went to see him. Bao of Zhengzhou said, 'You brothers are young and handsome; it is just the right time to investigate and inquire. In my earlier years, thought after thought, I constantly took the Buddha-dharma as my business.' Our late master rose from his seat, stepped forward, and said, 'How is it with the Venerable now?' Bao said, 'Just like a mortal enemy.' Our late master said, 'If I had not obtained these words, I would almost have made a thousand-li journey in vain.' Bao descended from the meditation seat, grasped our late master's hand, and said, 'An adept!' Thereupon he kept him for several days. When Jiashan said, 'A single bean popping out of the dead ashes of the Buddha-sun,' he was referring to this. Xuanjue said, 'Were it not for Yangshan, how could Zhongyi be seen? And tell me: what is the place where Yangshan was able to see Zhongyi?' Wansong says: Upon the Dharma hall of Bao'en. Chongshou Chou said, 'Is there still anyone who can determine this principle? If it cannot be determined, it is merely the maneuvers of someone playing with a phantom spirit. Where is the meaning of the buddha-nature?' Wansong says: Discern it right in the maneuvers of someone playing with a phantom spirit. Fojian said, 'Yangshan acts the simpleton; Zhongyi peddles charm. The charm peddled is simple folly; the simple folly displayed is refined charm. Although the monkey is asleep, what can be done about the clarity inside its belly? Even if the six windows were blocked off completely, where would the sing-sings not meet each other?' Do you all wish to see the two elders' entanglement? Each has skin three inches thick. Wansong says: To seek someone who knows shame is impossible to find. Only the old man Tiantong is slightly better. The verse says: