萬松老人評唱天童覺和尚頌古從容庵錄 6.7

6.7

師云。紅絲脈斷。藥病俱亡。服藥忘了口來。診脈忘了手來。所謂攢簇不得底病。華陀拱手。扁鵲攢眉。道有通。身無影像。道無。遍界不曾藏。齊朝曇鸞法師。得仙經十卷。後逢流支三藏。問曰。佛法中有長生不死法。勝得此土仙方否。三藏唾地曰。此土那有長生法。縱得延年報盡還墜。即懷中探出無量壽觀經。授與鸞曰。此大仙方。常得解脫。永出生死。楞嚴十仙報盡。還來轉入諸趣。老子曰。死而不亡者壽。東坡上佛印詩。長生未暇學。且學長不死。全超威音之前。先天而未成。已成獨步劫空之後。後天而既壞不壞。成平也。天蓋地擎。運轉也。烏飛兔走。此喚作全體作用攝用歸體。靜為天地本。動合聖賢心。還會這般說話麼。撥開妙淨圓明眼。識取吉祥安樂人。

The Master said: When the red silk pulse is broken, medicine and sickness both vanish. Taking the medicine, one forgets the mouth; taking the pulse, one forgets the hand. For what is called an illness that cannot be gathered together, Hua Tuo folds his hands, and Bian Que knits his brows. If you say it exists, the whole body has no image; if you say it does not exist, throughout the realm it is never hidden. Dharma Master Tanluan of the Qi dynasty obtained ten fascicles of immortal scriptures. Later he met Tripiṭaka Master Ruci and asked, "In the Buddha Dharma, is there a method of longevity and immortality that surpasses the immortal recipes of this land?" The Tripiṭaka Master spat on the ground and said, "How could there be a method of longevity in this land? Even if one gains an extension of years, when the retribution is exhausted, one falls back down." Then from his robe he drew out the Contemplation of the Buddha of Immeasurable Life Sūtra and handed it to Luan, saying, "This is the recipe of the Great Immortal: one always attains liberation and eternally transcends birth and death." In the Śūraṅgama, when the retribution of the ten kinds of immortals is exhausted, they still return to turn into the various destinies. Laozi said, "He who dies yet does not perish enjoys longevity." Dongpo wrote in a poem presented to Foyin: "I have not yet had leisure to study longevity; / For now I study being long undying." Completely transcending before the King of Majestic Voice, it precedes heaven and is not yet formed; already formed, it walks alone after the kalpa of emptiness; it succeeds heaven and, already decaying, does not decay. Peacefully accomplished, heaven covers and earth supports; turning and revolving, the crow flies and the hare runs. This is called the whole substance functioning, and gathering the function back into the substance. Stillness is the root of heaven and earth; movement accords with the minds of the sages. Do you still understand such talk as this? Pry open the wondrous, pure, perfectly luminous eye, and recognize the auspicious, peaceful, and joyful person.