萬松老人評唱天童覺和尚頌古從容庵錄 6.71

6.71

The Master said: When the ancients were about to pass away, they disported themselves within the realm of old age, illness, and death. Among them, Dongshan was extraordinary. When it was said that he had a slight illness, the community came to enquire after him. A monk asked: 'When the Venerable is ill, is there also one who is not ill?' This monk had resonance in his words and presented the active dynamic within the phrase. It also required that the sick person possess the [true] eye. Dongshan said: 'There is.' Scratching the itch, the illness lessened by ten parts. The monk said: 'Does the one who is not ill look after the Venerable?' Reversing this order was intended to make people know it is not so. Dongshan said: 'This old monk has a share in looking after him.' If measured by worldly sentiments, the one who is not ill ought to look after the sick one. Dongshan, however, said: 'This old monk has a share in looking after him.' How could this be the principle of worldly greetings and enquiries? This monk wanted to meet him thoroughly and further asked: 'When the Venerable looks after him, what is it like?' Here, you are required to constantly attend to and venerate him throughout the twelve periods of the day, sleeping late, rising early, and enquiring after his daily activities; only then are you one who knows gratitude and filial piety. Dongshan said: 'If this old monk looks, I do not see that there is any illness.' This was his lifelong practice and the place where he found strength when departing. Dongshan then asked the monk: 'Apart from this husk-bag, where will you meet with me?' The monk had no reply. Dongshan had a verse that went: / 'Although students are many, not one is awakened; / The fault lies in pursuing the path of others' tongues. / If you wish to forget the form and obliterate the traces, / Strive diligently to walk within emptiness.' / When he finished the verse, he had his head shaved, sounded the bell, sat in the hall, took leave of the assembly, and announced his decease. The assembly wept and wailed. Dongshan opened his eyes, instituted a 'Feast of Delusion', extended his stay for another seven days, and again took leave of the assembly and passed away sitting. The *Dading Continuation of the Transmission of the Lamp* records that during the Huangtong era, Chan Master Faqing of Dajue Monastery in Xianping prefecture, an heir of Chan Master Foguo Bai, once served as the monastic recorder. At first he resided at Puzhao in Sizhou, and later moved to Mount Song and Shaolin. When Bian was broken, he was captured and herded cattle in the north. A lecture monk recognized him. Next he resided in the Eastern Capital. Because the attendant read the *Record of Dongshan* holding the Feast of Delusion, the attendant said: 'The ancients were quite extraordinary.' Jue said: 'After I transform, you may call out to me; if I am able to return, that is the power of the Way.' Later, foreknowing the time had come, he composed a verse: / 'This year on the fifth day of the fifth month, / The four elements are about to separate from their original master. / Scatter the white bones to the wind, / To avoid occupying the dānapati’s soil.' / He gave all his robes and belongings to the attendant. Only when the monks had eaten and the initial night bell sounded did he pass away sitting. The attendant said: 'Formerly there was an agreement to call.' Thereupon he called three times. Jue responded, saying: 'What is it?' The attendant said: 'Why does the Venerable depart bare and unshod?' Jue said: 'When I came, what was there?' The attendant wanted to force clothes onto him. Jue said: 'Stop! Leave them for later people.' The attendant said: 'Just at such a time, what is it like?' Jue said: 'It is also just like this.' He further wrote a gāthā: / 'Seventy-three years like a flash of lightning; / On the verge of departure, I open a thread for you: / An iron ox leaps over Silla, / Smashing empty space into seven or eight pieces.' / He solemnly passed away at the age of seventy-three, on the fifth day of the fifth month in the third year of Huangtong. Dongshan recognized that which is not ill; Dajue recognized that which does not die. Therefore the two venerable elders were free in coming and going. Tiantong brought this up and said: 'Able to go, able to come; able to come, able to go. I have a share in looking after him; he looking after me is not so. Just at such a time, how do you understand?' After a long pause, he said: 'The lingering mist is still deep, with no crest in sight; / The spring breeze is ever present in the branch that has not budded.' Tiantong's raising brings to light the full dynamic of the fundamental matter, as has already been stated above. To show the rigorous effort of the ancients in verse—how is it? The verse says: