萬松老人評唱天童覺和尚頌古從容庵錄 6.37

6.37

師云。雪竇道。劫石固來猶可壞。滄溟深處立須乾。然後太虛充滿。佛眼之嗣。竹庵珪和尚。與伯父持一居士。俱喜楞嚴經。庵曰。若離前塵。有分別性。正是生死根本。士駭曰。佛妄說耶。庵曰。佛固不妄。且約只今居士對面徵詰之心。果安在。士歎曰。佛說解第一空名師子吼。汝行矣。無滯此。庵後上堂云。見見之時。見非是見。見猶離見。見不能及。落花有意隨流水。流水無情送落花。諸可還者自然非汝。不汝還者非汝而誰。常恨春歸無覓處。不知轉入此中來。喝一喝云。三十年後。莫道能仁教壞人家男女。萬松只將前三句。注破公案。據雪竇直頌見佛。佛果單提佛不見處只可自知。天童頌瀝乾滄海畐塞太虛。竹庵直明非物之見亦生死根本。此衲僧鼻孔長。皆出教意外。別出一隻眼。古佛舌頭短。萬松道。古佛就機隨他意。語俯為下機。故說半字。衲僧一向全提正令。故有別傳之道。溫州瑞鹿寺。上方遇安禪師。破句讀楞嚴經曰知見立。知即無明本。知見無。見斯即涅槃。忽然頓省。人曰。和尚道破句也。安曰是吾悟處。竟不改。時號安楞嚴。萬松道。也是因邪打正。珠絲度九曲。世傳。孔子厄於陳。穿九曲珠。遇桑間女子。授之以訣。密矣思之。思之密矣。孔子遂曉以絲繫蟻。引之以蜜而穿之。泗州普照宗和尚作天童頌古拈古序云。屈曲相通。肖貫珠之絲蟻。裴迴相附。猶布雨之雲龍。浮山九帶集。有屈曲垂帶。大意明曲為今時事。玉機纔一轉。如玉機一梭未成文彩。天童舉洞山初秋夏末話了乃云。出門是草。涉芊芊莽莽之間。葉落知秋。墮黯黯青青之處。到這裏。須體取機雖轉紐。印未成文處始得。良久云。水明老蚌懷胎後。雲重蒼龍退骨時。直下相逢誰識渠。始信斯人不合伴。夾山云。坐斷主人翁。不落第二見。須知有一人不合伴。萬松道。獨來將謂無相識。鬧裏忽然逢故人。

The Master said: Xuedou said, "Though the kalpa-stone is firm, it still can be destroyed; the deep depths of the vast sea must dry up at once." Then, great space is filled to the brim. The heir of Foyan, Venerable Gui of Zhu'an, along with his uncle, Layman Chiyi, both loved the Śūraṅgama-sūtra. Zhu'an said, "If, apart from external dust, there is a discriminative nature, that is precisely the root of birth and death." The layman said in alarm, "Did the Buddha speak falsely?" Zhu'an said, "The Buddha certainly did not speak falsely; but just considering the layman's mind of confronting and interrogating right now—where is it, really?" The layman sighed and said, "The Buddha said that explaining the foremost emptiness is called the lion's roar. You should proceed; do not get stuck here." Later, Zhu'an ascended the hall and said, "At the time of seeing seeing, seeing is not seeing. Seeing is still apart from seeing; seeing cannot reach it. 'Fallen flowers have the intention to follow the flowing water; flowing water has no feelings as it carries off fallen flowers.' All that can be returned is naturally not you; what cannot be returned to you—who is it if not you? 'I always regret having nowhere to seek the return of spring, not knowing it has turned and entered here.'" He gave a shout and said, "Thirty years from now, do not say Śākyamuni led other people's sons and daughters astray." Wansong uses only the first three lines to crack open the gong'an. Regarding Xuedou directly versifying seeing the Buddha, Foguo solely brought up that the Buddha's place of not-seeing can only be known for oneself. Tiantong versified draining dry the vast ocean and cramming great space. Zhu'an directly clarified that the seeing which is not an object is also the root of birth and death. In these, the monk's nostrils are long; they all go beyond the intent of the teaching and bring out another eye. The ancient Buddha's tongue is short: Wansong says, the ancient Buddha accorded with capacities and followed others' intentions; his words accommodated inferior capacities, so he spoke only half a word. Monks have always fully raised the proper command, so there is the Way of special transmission. At Ruilu Temple in Wenzhou, Chan Master Shangfang Yu'an read the Śūraṅgama-sūtra by breaking the syntax: "Consciousness of seeing established—knowledge is the root of ignorance. Consciousness of seeing absent—seeing this is nirvāṇa." Suddenly he had an awakening. People said, "The Venerable has spoken with broken syntax!" Yu'an said, "This is where my awakening lies," and never corrected it. At that time he was called "Śūraṅgama An." Wansong says, this too was using the wrong to strike the right. "A thread through the nine-curved pearl": It is traditionally told that Confucius was stranded in Chen and had to thread a nine-curved pearl. He met a woman among the mulberries, who gave him an instruction: "Think on it closely; closely think on it." Confucius then understood: he tied the thread to an ant and enticed it with honey to thread it through. Venerable Zong of Puzhao in Sizhou, writing the preface to Tiantong's Verses on Old Cases and Raising the Old, said, "Winding and mutually connecting, like the thread and ant through the pearl; hovering and mutually attached, like clouds and dragons releasing rain." Fushan's Nine Belts Collection has "Winding and Hanging the Belt," whose general meaning clarifies accommodating the affairs of the present moment. "The jade loom just turns once": Like a single shuttle on a jade loom before the patterned brocade is formed. When Tiantong cited Dongshan's talk on the beginning of autumn and the end of summer, he then said, "'Stepping out the door, it is all grass'—treading through wild and overgrown places; 'a falling leaf tells of autumn'—dropping into dark and green places. Reaching here, you must intimately grasp the place where the mechanism, though turning on its pivot, has not yet sealed into a pattern, only then will you attain it." After a pause, he said, "'When the water clears, after the old clam conceives a pearl; when the clouds grow heavy, at the time the blue dragon sheds its bones.' Meeting straight on, who recognizes him? One first believes this person does not join company." Jiashan said, "Cut off the host, and do not fall into second-order seeing; you must know there is one person who does not join company." Wansong says, "Coming alone, I thought there were no acquaintances; in the midst of clamor, I suddenly met an old friend."