萬松老人評唱天童覺和尚頌古從容庵錄 6.67

6.67

The Master said: 'The Song of the Mind-Jewel' and 'The Chant of Playing with the Jewel' mostly speak of this jewel as the wish-fulfilling gem (cintāmaṇi), but rarely speak of the tathāgatagarbha. Only Yongjia, who awakened in a single night, personally retrieved it in the tathāgatagarbha: 'Six kinds of divine functions, empty yet not empty; / A single round light, form yet non-form.' What is the treasury? What is the jewel? That which comes and goes is it; that which does not come and go is also it. Here you must distinguish right and wrong, and clarify gain and loss. 'Responding to the mind, obtained by the hand,' 'pointing to the palm' originally comes from the Analects. Nanquan pointing to the treasury and pointing to the jewel is like placing it in your palm and pointing it out to you. Since coming and going and not coming and going are the treasury, calling and responding, calling and not responding are both the jewel—what doubt is there? And tell me, does the treasury emerge from the jewel, or does the jewel emerge from the treasury? Smashing them into one lump, dividing them into two parts. In the Lotus Sūtra, the Buddha told Mañjuśrī: 'Just as a wheel-turning king sees among his soldiers those with great merit, his mind rejoices greatly; with this hard-to-believe jewel, long kept in his topknot and not given carelessly to anyone, he now gives it.' The Yellow Emperor having Xiangwang search for the jewel was already explained in the verse on Shoushan's three phrases. Where the pivot turns, the eye of wisdom is still bewildered. Were it not for being able to employ skill amidst skill-lessness, he could not have said, 'Go! You do not understand my words.' Yunji awakened right here. Dongshan said: 'It is not that there is no joy; it is like finding a bright jewel on a refuse heap.' Wansong says: I am not like Dongshan's beggar seeing small profit. As for joy, there is no joy; it is like smashing a bright jewel to pieces inside the tathāgatagarbha.