萬松老人評唱天童覺和尚頌古從容庵錄 6.107

6.107

The Master said: Chan Master Wude Zhao of Fenyang found the northern lands bitterly cold, and so stopped the evening consultations. An Indian monk arrived riding on a cloud and admonished him, saying: 'You must not lose the opportunity! Though this assembly is not large, six among them are great vessels whose Way will provide shade for humans and devas.' The next day Fenyang took the high seat and said: 'The golden ringed staff of the foreign monk gleamed; / For the sake of the Dharma he came to Fenyang: / Six men will become great vessels; / He urged and requested that I expound [the Dharma].' At that time Dayu Zhi, Ciming Yuan, Langya Jue, Fahua Ju, Tiansheng Tai, and Shishuang Yong were all in his assembly. At Mount Langya in Chuzhou was Chan Master Kaihua Guangzhao, whose name was Huijue, a man of Xiluo. His father served as prefect of Hengyang and passed away there. While escorting the casket back to Luo, passing through Lizhou, he went up to the ancient monastery of Yaoshan to pay homage. Observing the places [Master Yaoshan] had roamed, it seemed just like his former residence. Because of this, he left household life. He attained the Dharma under Fenyang, and in response to conditions lived at the Chu River. Together with Xuedou Mingjue, they promoted the Way at the same time; the world pointed to them as the two gates of amṛta. Down to the present, his lasting influence in Huainan remains as of old. Whenever Venerable Qilin of Hunan saw a monk coming, he would immediately say, 'A demon has come! A demon has come!', brandish a wooden sword at him, and slip away into the abbot's quarters. He did this for twelve years. Later, he set down the sword without a word. A monk asked, 'Why did you subdue demons twelve years ago?' Lin said, 'Thieves do not rob the homes of the poor.' The monk asked, 'Why do you not subdue demons after twelve years?' Lin said, 'Thieves do not rob the homes of the poor.' This is known as the meaning of 'dividing the body beneath a single sword.' In the fourth fascicle of the Śūraṅgama[-sūtra], Pūrṇa asks: 'If all roots, dusts, aggregates, sensory bases, and realms in the world are the tathāgatagarbha, pure and inherently so, how is it that the mountains, rivers, the great earth, and all conditioned forms suddenly arise, successively flowing and shifting, ending and beginning again?' Commentators say: If one understands, one already knows that the body of awakening is inherently wondrous and fundamental ignorance is inherently empty; mountains, rivers, and the great earth are like the characteristics of sky-flowers. If one is deluded, subject and object are falsely distinguished, forced awareness abruptly arises, the three subtle [marks] become the world, and the four wheels become the realm. Langya said: 'For me it is not so: Pure and inherently so—how is it that mountains, rivers, and the great earth suddenly arise?' This is called riding the thief's horse to chase the thief, and seizing the thief's spear to kill the thief. Jianfu Xin said: 'The first line falls short; the last goes too far.' Wansong says: Carrying a board like Xu the Sixth, each sees only one side. If you want to eliminate leaks of view, you must see Tiantong before you get it. The verse says: