萬松老人評唱天童覺和尚頌古從容庵錄 2.73

2.73

The Master said: Great Master Huguo Jingguo of Mount Suicheng in Suizhou, named Shouceng, was together with Great Master Yanhua the Second, named Zhiyuan, at Baoci in Hunan. Ci ascended the seat. The Master asked, "What is the true-suchness Buddha-nature?" Ci said, "Who lacks it?" After withdrawing from the assembly, the head monk asked, "Did you understand the Venerable's words just now?" The Master said, "I did not understand." The head monk said, "The Venerable was so compassionate; why did you not understand? True-suchness Buddha-nature—who lacks it? It is fully endowed even down to the four modes of birth and the six destinies." The Master said, "Thank you, Head Monk, for explaining it thoroughly to me." Jingguo, who was standing by, gritted his teeth and said, "This old fellow has no eyes himself and blinds others further." He then called the Master and asked, "What did the head monk just say?" The Master said, "At the time I did not understand, and he explained it thoroughly to me," relating it in full as above. Jingguo said, "Elder, the Buddhadharma is not this principle. If you do not believe it, go and ask the Abbot." The Master went up to the Abbot's quarters and related the previous interpretation in full. Ci also said, "The Buddhadharma is not this principle." The Master said, "Just now I asked the third seat, and he also did not approve, which is why he told me to come and ask. I beg you in your compassion to resolve it for me." Ci said, "Go and ask the third seat." The Master went down, bowed, and asked. Jingguo said, "Just ask." The Master then asked, "What is the true-suchness Buddha-nature?" Jingguo said, "Who has it?" At these words the Master was enlightened. He bowed in gratitude again and said, "Whether the head monk remains in the assembly or appears in the world, I vow to assist him." Later they successively held the abbacy. This dialogue is called by the community 'Huguo's Three Embarrassments,' paired with Baofu's 'Four Deceptions.' For one who has not passed through the checkpoint, it is extremely difficult to approach. Have you not seen? A monk asked Zen Master Yunju Jian, "How is it when one lodges alone on an isolated peak?" Ju said, "Not lying down in the nine-room monks' hall, who told you to lodge alone on an isolated peak?" Though this dialogue lacks mystery, it is very illuminating. When one corner is raised, the other three can be seen. Dongshan's Inscription on the Mysterious Middle says: 'The peaks are preeminent; the crane does not halt its flight. The spiritual tree stands aloof; the phoenix finds no perch.' This monk instead asked, "How is it when a crane perches on an isolated pine?" This monk's skill in foolish sitting having matured, he pasted this bit of original scenery onto his forehead, showing it to everyone he met. Little did he know that only when isolated danger is not maintained does the Way become high. In the Tiantai teachings, this is called 'falling from the peak.' Therefore Huguo said, "A scene of embarrassment on the ground." This monk did not make a living in the place of isolated danger, but instead presented a place of withered ice and aged snow. Again, he did not know that when completely parched, moisture is generated; and in a chilly, lonely place, one conversely needs warmth. Therefore it is said, "A scene of embarrassment after the sun comes out." This monk had his weapons turned twice, parried both times by Huguo. Having no other choice, he instead asked about the rise and fall of the teachings, raising a difficulty: "During the Huichang suppression, where did the good spirits who protect the Dharma go?" Emperor Wuzong of the Tang was fond of immortals, and defrocked two hundred sixty thousand five hundred monks and nuns. In the last ten days of the eighth month of the fifth year of Huichang, he ordered them to return to lay life. The Emperor took the alchemical elixirs of Daoist magicians; his temper grew irritable, his joy and anger unpredictable. By early in the third month of the sixth year, after scarcely half a year, he died of elixir poisoning. Emperor Xuanzong ascended the throne, and Buddhist temples were rebuilt in three times the former number. If discussed from the viewpoint of divine ways, without Wuzong's minor destruction, how could there have been Xuanzong's great prosperity? The skillful means of the good spirits are definitely beyond what ordinary mortals can fathom. Yet from the perspective of a patched-robed monk, the Dharma-gate originally has neither rise nor fall; how could the good spirits have coming and going? Therefore it is said, "The two at the triple gate were a scene of embarrassment." In speaking like this, Wansong has mistakenly provided footnotes for people! Have you not also seen? A monk asked, "How is it when mind and dharmas are both forgotten?" Guo said, "Do not wash your face." The monk said, "How is it when the moon sinks into the cold pool?" Guo said, "Do not wash your face." The monk said, "How is it when light and realm are both forgotten?" Guo said, "Do not wash your face." One cannot annotate everything from the beginning! How is it when there is no annotation? There is naturally Tiantong's verse on the old case.