萬松老人評唱天童覺和尚頌古從容庵錄 6.61

6.61

師云。水歸大海波濤靜。雲到蒼梧氣象閑。所以道。相罵饒爾。接嘴相唾。饒爾潑水。此雲門收卷餘懷。厭事華。華字二用。一則去華取實。二則厭多事繁華。歸來何處是生涯。上句寶藏論。下句雲門著語。向甚麼處摸𢱢。若乃停機佇思。一念萬年。直饒爛却斧柯。也是遲棊鈍行。前頌嚴陽見趙州語。已有爛柯樵子本傳。前頌雪峯末後句。亦有挂樹壺公本傳費長房。見壺公賣藥不二價。懸壺樹上。輒跳入壺。長房樓上見之。知非常人。乃曰。掃除進餌不謝。積久知篤信。語曰。日暮無人時來。語房隨我跳入。房承其言。亦跳即入壺矣。見有樓五色重門。左右侍者數十人。上句頌寶藏論。下句頌雲門語。次兩句。上句頌明。下句頌白。言論意雖明白。幾人薦得。雲門通其變。指出一條活路。寒魚著底。不吞餌。此用舡子夜靜水寒魚不食。金波桂。影滿舡明月也。金波桂影。月之異名。天童道。清光照眼似迷家。趙州道。老僧不在明白裏。所以興盡清歌。却轉槎也。且道。向甚麼處去。夜深不向蘆灣宿。迴出中間與兩頭。

The Master said: When water returns to the great ocean, the waves are still; when clouds reach Cangwu, the atmosphere is at ease. Therefore it is said: 'If they insult you, allow them to talk back; if they spit at you, allow them to splash water.' This is Yunmen gathering up remaining thoughts and growing weary of the blossoms of worldly affairs. The word 'blossom' (hua) has two applications: first, to discard blossoms and take the fruit; second, to grow weary of busy, flourishing worldly affairs. 'Returning, what place is one's livelihood?' The first phrase is from the Baozang lun; the second phrase is Yunmen's added word. Where can you grope for it? If you pause your mental activity and deliberate, lingering in thought for ten thousand years, even if the axe handle rots away, that too is slow chess and dull moving. In the previous verse on Yanyang meeting Zhaozhou, there is already the original story of the woodcutter with the rotted axe-handle. In the previous verse on Xuefeng's final word, there is also the original story of Pot Master hanging in the tree: Fei Changfang saw Pot Master selling medicine at an unvarying price; he hung a gourd-pot on a tree and leapt into it. Changfang saw this from an upper story and knew he was no ordinary man. Thereupon he said, 'I have swept up and served food without thanks.' After a long time, knowing his deep faith, [Pot Master] told him, 'Come at dusk when no one is around.' He said to Changfang, 'Follow me and leap in.' Changfang followed his words, leapt, and entered the pot; he saw five-coloured multistoried gates and towers, with dozens of attendants on the left and right. The first line versifies the Baozang lun; the second line versifies Yunmen's words. The next two lines: the former versifies brightness; the latter versifies whiteness. Although the intent of the discourse is bright and clear, how many can understand it? Yunmen comprehends its transformations and points out a living path: 'The cold fish stays at the bottom and does not take the bait.' This draws on Chuanzi's 'In the quiet night the water is cold; the fish do not bite; / Golden ripples and the laurel shadow fill the boat with bright moonlight.' Golden ripples and the laurel shadow are alternate names for the moon. Tiantong says, 'Clear light shining on the eyes seems like losing one's way home.' Zhaozhou says, 'This old monk does not abide within clarity.' Therefore, 'When the mood is spent, with a clear song, he turns his raft around.' And tell me, where does he go? In the deep night, he does not lodge in the reed cove, but transcends both the middle and the two extremes.