[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [萬松老人評唱天童覺和尚頌古從容庵錄](https://indike.org/pramana/in.bauddha.taisho.2004) › 5.63 # 萬松老人評唱天童覺和尚頌古從容庵錄 5.63 萬松老人評唱天童覺和尚頌古從容庵錄 5.63 - **Language:** Classical Chinese ### [5.63](https://indike.org/pramana/in.bauddha.taisho.2004.5.63) 師云。佛祖髑髏一串穿却。然後可與佛祖為師。可謂透出毘盧頂𩕳行。却來化佛舌頭坐。宮漏沈沈密傳箭。殷蘷漏刻法曰。為器三重。圓皆徑尺。差立於方輿踟蹰之上。為金龍口吐水。轉注入踟蹰經緯之中。蓋上鑄金為司晨。具衣冠。兩手執箭。又軍中密令。夜中傳箭。此言向朕兆未分以前。薦得可與佛祖為師。纔落今時為第二頭。且於人天路上作箇小歇場。心地觀經。電光三昧。衲僧喚作瞥地處。若是箇中人。有時佛祖頭上行。有時人天路上走。水牯牛隊裏。異類中行。王荊公觀俳優。詩云。諸優戲場中。一貴復一賤。心知本自同。所以無欣怨。莊子天地篇。黃帝遊乎赤水之北。登崐崘之丘。而南望還歸。遺其玄珠。使智索之而不得。使離朱索之而不得。使喫詬索之而不得。使象罔。象罔得之。黃帝曰。異哉。象罔乃可以得之。養生篇。庖丁為文惠公解牛曰。彼節者有閒。而刀刃者無厚。以無厚入有閒。恢恢乎其於游刃。必有餘地矣。是以十九年。而刀刃若新發於硎。文惠君曰。善哉吾聞庖丁之言。得養生焉。此二事頌月落三更穿市過。至道綿綿密密。宮漏傳箭相似。赤心片片為人。如游刃恢恢得珠罔象也。今人見天童用莊子。便將老莊。雷同至道。殊不知古人借路經過。暫時光景耳。忽有箇出來道。莊子豈不知首山行履處。但向道。月落三更穿市過。是外篇是內篇。 > The Master said: Once the skulls of the buddhas and patriarchs are strung together, only then can one act as teacher to the buddhas and patriarchs. This can be called stepping forth beyond the crown of Vairocana's head, yet returning to sit upon the tongues of transformation buddhas. 'In the deep quiet of the palace water-clock, the arrow is secretly passed': Yin Kui's Water-Clock Method says: 'Make a triple-layered vessel, each circular and a foot in diameter, set unevenly atop a square base with grooved tracks. A golden dragon's mouth spouts water, which pours down into the coordinates of the base. On the cover, gold is cast as the timekeeper, fully robed and capped, holding the arrow with both hands.' Moreover, in the army's secret commands, arrows are passed at night. This speaks of comprehending prior to the division before omens arise, where one can act as teacher to the buddhas and patriarchs. As soon as it falls into the present moment, it becomes the second head, and one merely makes a brief resting place on the path of humans and devas. In the Sūtra on the Contemplation of the Mind-Ground, the 'lightning-flash samādhi' is what patch-robed monks call the place of a fleeting glance. If one is a person within this, sometimes walking atop the heads of buddhas and patriarchs, sometimes treading the path of humans and devas, walking among different species within the herd of water buffaloes. Duke Wang Jing watched actors, and his poem says: 'The various actors on the playhouse stage, / First one is noble, then one is base. / Knowing in the mind that they are fundamentally identical, / Therefore there is neither joy nor resentment.' In the 'Heaven and Earth' chapter of the Zhuangzi: 'The Yellow Emperor wandered north of the Red Water, ascended the heights of Kunlun, and gazed south; returning, he lost his dark pearl. He sent Knowledge to search for it, but he could not find it; he sent Li Zhu to search for it, but he could not find it; he sent Chi Gou to search for it, but he could not find it. He sent Xiangwang, and Xiangwang found it. The Yellow Emperor said: "Strange! Xiangwang was actually able to find it."' In the 'Master of Nurturing Life' chapter: Cook Ding butchered an ox for Duke Wenhui, saying: 'Those joints have spaces, and the blade of the knife has no thickness. Inserting that which has no thickness into that which has space, spacious indeed—for the wheeling of the blade, there is certainly ample room! Thus, after nineteen years, the blade is as if freshly ground from the whetstone.' Lord Wenhui said: 'Excellent! Having heard the words of Cook Ding, I have obtained the nurturing of life.' These two events versify 'when the moon sets at the third watch, passing through the marketplace.' The Supreme Way is continuous and uninterrupted, resembling the passing of the arrow in the palace water-clock; pieces of a devoted heart for people are like the spacious wheeling of the blade and Xiangwang obtaining the pearl. Nowadays, seeing Tiantong employ Zhuangzi, people immediately equate Laozi and Zhuangzi with the Supreme Way, completely unaware that the ancients merely borrowed a path to pass through, a temporary scene. Should someone suddenly come forth and say, 'Could Zhuangzi not know Shoushan's realm of conduct?' just ask him: 'Is "when the moon sets at the third watch, passing through the marketplace" an outer chapter or an inner chapter?' > — English (machine translation) (machine translation) - [Previous: 5.62](https://indike.org/pramana/in.bauddha.taisho.2004.5.62) - [Next: 5.64](https://indike.org/pramana/in.bauddha.taisho.2004.5.64) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.2004.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2004~en-mt.5.63) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2004.5.63](https://indike.org/pramana/in.bauddha.taisho.2004.5.63) · Pramāṇa