萬松老人評唱天童覺和尚頌古從容庵錄 6.17

6.17

師云。西京光宅寺慧忠國師。自受心印。居南陽白崖山黨子谷。四十餘年不下山門。道行聞于帝里。唐肅宗上元二年。勅中使孫朝進。齎詔徵赴京。待以師禮。初居千福寺西禪院。及代宗臨御。復迎止光宅精藍。十有六載隨機說法。大歷十年十二月九日。右脇長往。諡大證禪師。佛果云。多有人道。國師無語便是塔樣。若恁麼會。達磨一宗掃地而盡。啞子也會禪。昔有二僧住庵。旬日不相見。上庵主問。多日不見在甚麼處。下庵主曰。在庵裏造箇無縫塔。上庵主曰。某甲也欲造箇。就師借取樣子可否。下庵主曰。何不早道。恰被人借去也。法眼云。且道。借伊樣不借伊樣。萬松道。國師無語。下庵主為甚却支梧說道理。雪竇云。肅宗不會則且致。耽源還會麼。只消一箇請塔樣。盡西天此土諸位祖師。遭這一拶。不免將南作北。有傍不肯底。出來我要問爾那箇是無縫塔。萬松道。不是即道。吉州耽源山真應禪師。受業于馬祖。久為國師侍者。國師既化。帝詔源入內舉問前話。源亦良久曰。聖上會麼。帝曰。不會。源述偈曰。相之南譚之北。中有黃金充一國。無影樹下合同舡。瑠璃殿上無知識。或云湘之南譚之北。浮山遠錄公。作牛頭南馬頭北。但得旨忘筌。無不可者。雪竇道不免將南作北。正謂此也。僧問新羅大嶺。如何是一切處清淨。嶺云。截瓊枝寸寸是寶。析栴檀片片皆香。丹霞淳和尚頌云。乾坤盡是黃金國。萬有全彰淨妙身。耽源黃金充一國。丹霞國亦是黃金。更較一線道。無影樹下合同舡。周易略例云。同舟而濟。則胡越何患乎異心。若漸卦三四。異體和好物莫能間。順而相保似若同在一舟。上下殊體。猶若胡越。利用禦寇。何患乎異心。此言同身共命利害同也。法真一禪師問。是處是慈氏無門無善財。為甚麼道瑠璃殿上無知識。萬松道。坼殿了相見。然後看天童拈向爾面前築著爾鼻孔。頌云。

The Master said: National Teacher Huizhong of Guangzhai Temple in the Western Capital, after receiving the mind-seal, resided in Dangzi Valley on Mount Baiya in Nanyang; for over forty years he did not walk out the mountain gate. His practice of the Way became known in the imperial city. In the second year of the Shangyuan era of Emperor Suzong of the Tang, imperial order sent the palace envoy Sun Chaojin bearing an edict to summon him to the capital, treating him with the rites due to a teacher. At first he resided in the Western Meditation Cloister of Qianfu Temple; when Daizong ascended the throne, he again welcomed him to stay at the Guangzhai monastery. For sixteen years, he expounded the Dharma according to faculties. On the nineteenth day of the twelfth month in the tenth year of the Dali era, he passed away lying on his right side, given the posthumous title Meditation Master Dazheng. Foguo said: "Many people say that the National Teacher's wordlessness was itself the monument model. If you understand it like this, Bodhidharma's single school is swept clean to the ground; a mute would also understand Chan." In the past, two monks lived in hermitages and had not seen each other for ten days. The upper hermitage master asked, "Not seeing you for many days, where have you been?" The lower hermitage master said, "Inside the hermitage making a seamless monument." The upper hermitage master said, "I also wish to make one; may I borrow the model from you, Master?" The lower hermitage master said, "Why didn't you speak sooner? It was just borrowed away by someone." Fayan said, "Tell me, did he lend him the model or not?" Wansong says: The National Teacher was wordless; why did the lower hermitage master make up pretexts and speak of principles? Xuedou said: "Leaving aside Suzong's lack of understanding, did Danyuan understand? With just a single 'I request the monument model,' all the patriarchs of the Western Heavens and this land, meeting this one press, could not avoid mistaking south for north. If someone bystander disapproves, come forth; I want to ask you, which one is the seamless monument?" Wansong says: If not, then speak! Meditation Master Zhenying of Mount Danyuan in Jizhou received instruction under Mazu and served as the National Teacher's attendant for a long time. After the National Teacher passed away, the Emperor summoned Yuan into the palace, raised the previous words, and asked about them. Yuan also remained silent for a good while and said, "Does Your Majesty understand?" The Emperor said, "I do not understand." Yuan recited a verse: "South of Xiang, north of Tan, / Within, gold fills an entire country. / Under the shadowless tree, the joint-sign boat; / Upon the lapis lazuli palace, no knowledgeable friend." Some say "South of the Xiang, north of the Tan." Elder Fushan Yuanlu made it "South of the Ox Head, north of the Horse Head." Provided one grasps the meaning and forgets the fish-trap, none is unacceptable. What Xuedou said about "cannot avoid mistaking south for north" refers precisely to this. A monk asked Daling of Silla, "What is purity everywhere?" Ling said, "Severing a branch of jasper, every inch is a jewel; splitting sandalwood, every piece is fragrant." Venerable Danxia Chun's verse says: "Heaven and earth are entirely a realm of gold; / The myriad existences fully manifest the pure, wondrous body." In Danyuan, gold fills an entire country; in Danxia, the country is also of gold—there is yet a thread's difference between them. "Under the shadowless tree, the joint-sign boat." The General Remarks on the Zhouyi says: "Crossing in the same boat, why should Hu and Yue fear different hearts?" Like the third and fourth lines of the Jian hexagram: differing bodies in harmony and goodness, nothing can come between them; following and mutually protecting, as if together in a single boat. Above and below have different bodies, yet like Hu and Yue, advantageous for repelling invaders, why fear different hearts? This speaks of sharing one body and destiny, with interests identical. Meditation Master Fazhen Yi asked: "Every place is Maitreya, without gates and without Sudhana; why say 'Upon the lapis lazuli palace, no knowledgeable friend'?" Wansong says: When the palace is demolished, we shall meet! Afterwards, see Tiantong bring it before your eyes and hit your nostrils. His verse says: