萬松老人評唱天童覺和尚頌古從容庵錄 5.79

5.79

師云。湖南長沙招賢大師。諱景岑。覺範云。禪師大寂之孫。南泉之子。趙州之兄。當時衲子。倔強如仰山者。猶下之。而呼以為岑大蟲。上堂云。我若一向舉揚宗教。法堂裏草深一丈。事不獲已。向汝諸人道。盡十方世界。是沙門眼。盡十方世界。是沙門全身。盡十方世界。是自己光明。盡十方世界。在自己光明中。盡十方世界。無一人不是自己。我常向諸人道。三世諸佛。共法界眾生。是摩訶般若光。光未發時。汝等眾生。向甚麼處委。光未發時尚無佛無眾生消息。何處得山河國土來。沙令僧問會庵主。主乃南泉下不出世。潛符密證之徒。燈錄列在末後無機緣語句中。然此話既在。合作一傳。也不為分外。僧作專使。去見庵主。傳長沙法旨云。庵主未見南泉時如何。會默然。僧進云。見南泉後如何。會云。更不可別有也。萬松道。一死不再活。僧迴舉似沙。沙述偈云。百尺竿頭坐底人。雖然得入未為真。此與巖頭道雪峯德山不會末後句。病痛一般。萬松常向人道。大似箇人把祖父家門。產業并眷屬自身。一契賣却。置得箇水晶瓶子。終日隨形守護。如眼睛相似。莫教萬松見。定與揑破。教伊撒手掉臂。作箇無忌諱快活漢。勝默道。撒手懸崖下。分身萬象中。然後朗州山澧州水。四海五湖王化裏。方可配天童水牯牛拕犁拽䥯。頌云。

The Master said: Great Master Zhaoxian of Changsha in Hunan, whose taboo name was Jingcen. Juefan said, 'The Chan master was Daji's grandson, Nanquan's son, and Zhaozhou's elder brother. Patchrobed monks of the time, even those as stubborn as Yangshan, still deferred to him and called him "Big Worm Cen".' He entered the hall and said, 'If I were exclusively to raise the ancestral school, the grass in the Dharma hall would grow ten feet deep. Out of necessity, I say to you all: the entire world of the ten directions is a śramaṇa's eye; the entire world of the ten directions is a śramaṇa's whole body; the entire world of the ten directions is one's own radiance; the entire world of the ten directions is within one's own radiance; in the entire world of the ten directions, there is not a single person who is not oneself. I often say to you all: the buddhas of the three periods together with the sentient beings of the dharmadhātu are the light of Mahāprajñā. When the light has not yet manifested, where do you sentient beings understand? When the light has not yet manifested, there is not even news of buddhas or sentient beings; whence could mountains, rivers, and countries come?' Sha ordered a monk to ask Hermit Hui. The Hermit was one among Nanquan's followers who did not appear in the world, one of those of hidden accord and secret verification. In the Lamp Records, he is listed at the very end among those without situational phrases. However, since this dialogue exists, combining it into a biography would not be out of place. The monk acted as a special envoy, went to see the Hermit, and transmitted Changsha's Dharma inquiry, saying, 'How was it before the Hermit met Nanquan?' Hui was silent. The monk advanced and said, 'How about after meeting Nanquan?' Hui said, 'There could not be anything else.' Wansong says: Once dead, do not come back to life. The monk returned and recounted this to Sha. Sha stated a verse: 'A person sitting on top of a hundred-foot pole, / Although having gained entry, is not yet true.' This shares the same ailment as Yantou saying that Xuefeng and Deshan did not understand the final phrase. Wansong often says to people: It is very much like someone selling off his ancestral family gate, estate, relatives, and his own person in a single deed, only to acquire a crystal bottle, guarding it around his body all day long like his own eyes. Do not let Wansong see it; I will surely crush it, causing him to let go his hands and swing his arms, becoming a carefree fellow free of taboos. Shengmo said, 'Letting go the hands beneath the sheer cliff, / Dividing the body amid myriad phenomena. / Only then can the mountains of Langzhou and the waters of Lizhou, / Within the king's transforming influence across the four seas and five lakes, / Match Tiantong's water buffalo dragging the plow and pulling the harrow.' The verse says: