萬松老人評唱天童覺和尚頌古從容庵錄 4.55

4.55

The Master said: "Chan Master Mi of Jingzhao was called Master Mi Qi by some, and Mi Hu by others. He was the seventh son of his secular household and had a handsome beard, hence the two names. His 'Jewels of the Eight Directions' succeeded Xuefeng; now according to him being a fellow student of Yangshan, he succeeded Guishan. This monk was just asking, 'Have the superior sages since ancient times realized the true and upright principle?' Hu said, 'They have realized it.' The monk said, 'Just as for the true and upright principle, how is it realized?' This is no different from the time of relying on awakening. Hu said, 'When Huo Guang sold the fake silver city and made the deed with the Chanyu, who was it that drew it up?' Foguo praised Hu as a great good spiritual friend, a reputation not unearned. The monk said, 'I am brought completely to silence without a word.' Hu said, 'On level ground, making someone stand as guarantor.' As for Mi Hu saying 'realized', Yangshan said, 'Awakening is not absent, but how can one help falling into the secondary?' If one does not rely on awakening, it is also said, 'Only when a person self-concurs does it become intimate.' Venerable Shengmo used to say that Touzi's raising of old cases had an inner refinement and elegance without equal. He once raised this dialogue and said: 'While it was fine for Yangshan to speak thus, could he avoid falling into it himself? If he could avoid it, there is still another person who greatly refuses to approve. If he could not avoid it, he too fell into the secondary. Although Mi Hu approved of him, did he himself have a way to extricate himself? Try examining it, everyone! If you can examine it thoroughly, the two of them will dissolve like tiles crumbling and ice melting. If you cannot examine it, do not act rashly.' His verse says: 'Asking someone at the peak of the green crags, / he points to where the mountain ends, yet the body is not settled. / Although avoiding the order of Double Ninth, / how could that compare to the numinous sprout not encroaching on spring?' Wansong says: 'Without the spring wind, flowers do not bloom; when flowers do bloom, they are blown down again.' National Teacher Zhong asked Palace Attendant Zilin, 'What is the meaning of Buddha?' Lin said, 'It means awakening.' The National Teacher said, 'Has the Buddha ever been deluded?' Lin said, 'He has never been deluded.' The National Teacher said, 'What use is awakening?' Lin had no reply. This also conveys the meaning that fundamentally there is neither delusion nor awakening. I have always loved Xuedou's words: 'Fundamentally there is neither delusion nor awakening—they are as numerous as hemp seeds; / I acknowledge only Lingyun as an adept.' If awakening means falling into the secondary, while not awakening relies only on self-concurrence, what is right? Tiantong naturally has an expedient means. The verse says:"