萬松老人評唱天童覺和尚頌古從容庵錄 3.118

3.118

師云。水不洗水。金不博金。佛不求佛。法不說法。此談其神駿。略其玄黃。得琴趣者。忘其絃徽。淮南子秦穆公。使伯樂舉九方堙求馬。三月而返曰。得馬在沙丘。牡而黃。及馬至則牝而驪。公謂伯樂。子所求馬者。毛色牡牝。不知敗矣。伯樂太息曰。以至於此乎。堙之所觀者天機也。得其精。而忘其麁。見其內而忘其外也。果千里馬。晉陶潛字淵明。不解琴蓄素琴一張。絃徽不具。曰。但得琴中趣。何勞絃上聲。易云。上古結繩而治。後世聖人易之以書契。又云。古者包犧氏之王天下也。仰則觀象於天。俯則觀法於地。觀鳥獸之文。與地之宜。近取諸身。遠取諸物。於是始畫八卦。萬松道。盤古初分天地。已成對待。結繩畫卦。轉喪真淳。釋迦未出世。祖師不西來。還有真諦俗諦世法佛法麼。舒州海會齊舉禪師。得法之後。甞到瑯琊覺處。覺問。上座近離甚麼處。舉曰。浙江。覺曰。舡來陸來。舉曰。舡來。覺曰。舡在甚麼處。舉曰。河裏。覺曰。不涉程途。一句作麼生道。舉曰。杜撰長老如麻似粟。便下去。萬松道。行說好話。洞山初和尚問僧。甚處來。僧曰。汝州。山曰。此去多少。僧曰。七百。山曰。踏破幾䩫草鞋。僧曰。三䩫。山曰。甚處得錢買。僧曰。打笠子。山曰。參堂去。僧應喏。萬松道。便是手眼通身看爾不破。且道。這僧眼在甚麼處。眉毛下。

The Master said: Water does not wash water; gold is not traded for gold; a buddha does not seek a buddha; the Dharma does not explain the Dharma. This speaks of its divine excellence while passing over its dark and yellow hues; one who grasps the zest of the zither forgets its strings and pegs. In the *Huainanzi*, Duke Mu of Qin had Bole recommend Jiufang Yan to seek a horse. After three months he returned and said, "I have found a horse at Sha丘; it is a yellow stallion." When the horse arrived, it was a black mare. The duke said to Bole, "The horse seeker you recommended could not even tell coat color, stallion or mare—he has failed!" Bole sighed deeply and said, "Has it come to this? What Yan observes is the heavenly mechanism: he grasps its essence and forgets its coarseness; he sees its inner nature and forgets its outer form." It truly was a thousand-league horse. Tao Qian of the Jin dynasty, whose style name was Yuanming, did not know how to play the zither, yet kept an unadorned zither without strings or pegs, saying, "I only wish to grasp the zest within the zither; why labor over the sounds upon the strings?" The *Book of Changes* says: "In high antiquity they governed by knotting cords; the sages of later generations exchanged these for written tallies." It also says: "Anciently, when Baoxi ruled the world, looking up he observed the images in heaven, and looking down he observed the models upon earth; he observed the markings of birds and beasts and the suitabilities of the earth. Near at hand, he took them from his own person; far off, he took them from things. Thereupon he first drew the eight hexagrams." Wansong says: When Pangu first divided heaven and earth, dualities were already formed; knotting cords and drawing hexagrams further destroyed pure simplicity. Before Śākya appeared in the world and the Patriarch came from the west, were there still ultimate truth and conventional truth, worldly dharmas and Buddha-Dharma? After Chan Master Qiju of Haihui in Shuzhou attained the Dharma, he once went to Langya Jue's place. Jue asked, "Where did you recently depart from, Elder?" Ju said, "Zhejiang." Jue said, "Did you come by boat or by land?" Ju said, "By boat." Jue said, "Where is the boat?" Ju said, "In the river." Jue said, "Without traveling the road, what do you say in a single phrase?" Ju said, "Fabricating elders are as plentiful as hemp and millet," and thereupon went down. Wansong says: He was good at speaking along the road. Venerable Dongshan Chu asked a monk, "Where do you come from?" The monk said, "Ruzhou." Shan said, "How far is it to here?" The monk said, "Seven hundred [li]." Shan said, "How many pairs of straw sandals did you wear out?" The monk said, "Three pairs." Shan said, "Where did you get the money to buy them?" The monk said, "By weaving bamboo hats." Shan said, "Go to the Monks' Hall." The monk assented. Wansong says: Even with hands and eyes all over his body, he could not see through you. Tell me, where were this monk's eyes? Beneath his eyebrows.