萬松老人評唱天童覺和尚頌古從容庵錄 6.107

6.107

師云。汾陽無德昭禪師。北地苦寒。因罷夜參。梵僧乘雲而至勸。不可失時。此眾雖不多。六人大器。道廕人天。陽明日上堂云。胡僧金錫光。為法到汾陽。六人成大器。勸請為敷揚。時大愚芝。慈明圓。瑯琊覺。法華舉。天勝泰。石霜永等。皆在席下。滁州瑯琊山。開化廣照禪師。諱慧覺。西洛人。父為衡陽太守。捐館。扶襯歸洛。過澧州。登藥山古剎瞻禮。觀其游處。宛若舊居。緣此出家。得法于汾陽。應緣滁水。與雪竇明覺。同時唱道。天下指為二甘露門。逮今淮南遺化如昔。湖南祇林和尚。纔見僧來便云。魔來魔來。以木劍揮之。潛入方丈。如是十二年。後置劍無言。有僧問。十二年前為甚麼降魔。林云。賊不打貧兒家。僧云。十二年後為甚麼不降魔。林云。賊不打貧兒家。此名一劍下分身之意。首楞嚴第四。富樓那問。若復世間一切根塵。陰處界等。皆如來藏。清淨本然。云何忽生山河大地諸有為相。次第遷流。終而復始。說者云。若解則已知。覺體本妙。無明本空。山河大地。如空花相。若惑則能所妄分。強覺俄起。三細為世。四輪成界。瑯琊云。我則不然。清淨本然。云何忽生山河大地。此喚騎賊馬赶賊。奪賊槍殺賊。薦福信云。先行不到。末後太過。萬松道。徐六檐板。各見一邊。要除見滲漏。須見天童始得。頌云。

The Master said: Chan Master Wude Zhao of Fenyang found the northern lands bitterly cold, and so stopped the evening consultations. An Indian monk arrived riding on a cloud and admonished him, saying: 'You must not lose the opportunity! Though this assembly is not large, six among them are great vessels whose Way will provide shade for humans and devas.' The next day Fenyang took the high seat and said: 'The golden ringed staff of the foreign monk gleamed; / For the sake of the Dharma he came to Fenyang: / Six men will become great vessels; / He urged and requested that I expound [the Dharma].' At that time Dayu Zhi, Ciming Yuan, Langya Jue, Fahua Ju, Tiansheng Tai, and Shishuang Yong were all in his assembly. At Mount Langya in Chuzhou was Chan Master Kaihua Guangzhao, whose name was Huijue, a man of Xiluo. His father served as prefect of Hengyang and passed away there. While escorting the casket back to Luo, passing through Lizhou, he went up to the ancient monastery of Yaoshan to pay homage. Observing the places [Master Yaoshan] had roamed, it seemed just like his former residence. Because of this, he left household life. He attained the Dharma under Fenyang, and in response to conditions lived at the Chu River. Together with Xuedou Mingjue, they promoted the Way at the same time; the world pointed to them as the two gates of amṛta. Down to the present, his lasting influence in Huainan remains as of old. Whenever Venerable Qilin of Hunan saw a monk coming, he would immediately say, 'A demon has come! A demon has come!', brandish a wooden sword at him, and slip away into the abbot's quarters. He did this for twelve years. Later, he set down the sword without a word. A monk asked, 'Why did you subdue demons twelve years ago?' Lin said, 'Thieves do not rob the homes of the poor.' The monk asked, 'Why do you not subdue demons after twelve years?' Lin said, 'Thieves do not rob the homes of the poor.' This is known as the meaning of 'dividing the body beneath a single sword.' In the fourth fascicle of the Śūraṅgama[-sūtra], Pūrṇa asks: 'If all roots, dusts, aggregates, sensory bases, and realms in the world are the tathāgatagarbha, pure and inherently so, how is it that the mountains, rivers, the great earth, and all conditioned forms suddenly arise, successively flowing and shifting, ending and beginning again?' Commentators say: If one understands, one already knows that the body of awakening is inherently wondrous and fundamental ignorance is inherently empty; mountains, rivers, and the great earth are like the characteristics of sky-flowers. If one is deluded, subject and object are falsely distinguished, forced awareness abruptly arises, the three subtle [marks] become the world, and the four wheels become the realm. Langya said: 'For me it is not so: Pure and inherently so—how is it that mountains, rivers, and the great earth suddenly arise?' This is called riding the thief's horse to chase the thief, and seizing the thief's spear to kill the thief. Jianfu Xin said: 'The first line falls short; the last goes too far.' Wansong says: Carrying a board like Xu the Sixth, each sees only one side. If you want to eliminate leaks of view, you must see Tiantong before you get it. The verse says: