萬松老人評唱天童覺和尚頌古從容庵錄 3.130

3.130

師云。列子說符篇楊子之隣人亡羊。既率其黨。又請楊子之豎子追之。楊子曰。一羊何追者之眾。隣人曰。多岐路。既返問獲羊乎。曰亡之矣。曰奚亡之。曰岐路之中又有岐焉。墨子梁惠王時。有道之人。出行見素絲染從餘色。悲之曰。人湛然同於聖體。為居惡俗。染之成累。岐分絲染太嘮嘮。勅交切鬧嘮嘮也。或作勞亦可。葉綴花聯者。達磨初祖頌云。吾本來此土。說法救迷情。一花開五葉。結果自然成。一花五葉。便是岐分絲染也。若大唐國裏無禪師。達摩也無出頭分。宗鏡錄司南之車。本示迷者。照膽之鏡。為鑑邪人。古今注。黃帝與蚩尤。戰於涿鹿。蚩尤作大霧。迷於四方。帝在車以指指南而示。士卒擒蚩尤而斬之。遂號指南車。甄陶。陳留風俗記。舜陶甄河濱。其後為氏。今姓甄。音真也。此玄鑪陶乎群象。智海總乎萬流也。屏割繁碎。剪除氄毛。去岐分之差路。剪綴葉之旁枝。斗為衡星。以運平四時也。藻鑑文明之鑑也。秤所以定輕重。鑑可以辨妍媸。玉尺。拾遺記。禹遊龍門。八神探玉簡。以授之。長尺二寸可以度量天地。金刀。古有金錯刀錢金刃書。此頌黃蘗品第諸方。秤尺在手。更兼聰聞蟻鬪明察秋毫。防微杜漸。坐斷春風不放高也。大聖安彝和尚竹笋詩。便好臨根下斤斧。免教節外更生枝。

The Master said: In the 'Explaining Tokens' chapter of Liezi, a neighbor of Yangzi lost a sheep. Having gathered his party, he also asked Yangzi's servant boy to pursue it. Yangzi said, 'For one sheep, why do so many pursue it?' The neighbor said, 'There are many branching paths.' When he returned, [Yangzi] asked, 'Did you catch the sheep?' He said, 'I lost it.' He asked, 'Why did you lose it?' He said, 'Among the branching paths there were yet more branching paths.' Mozi was a man of the Way in the time of King Hui of Liang; when traveling out, he saw raw white silk being dyed to follow other colors, and lamenting it, said, 'Human beings are serenely identical to the sacred essence; living amid vile customs, they are dyed and become burdened.' 'Diverging paths and dyed silk are too wearisome'—wearisome (laolao) is [also written] noisy and fussy (laolao). Or writing it as 'wearisome' is also fine. As for 'joining leaves and linking flowers,' the First Patriarch Bodhidharma's verse says: 'I originally came to this land / To preach the Dharma and rescue deluded beings; / One flower opens five leaves, / The fruit ripens of itself.' One flower with five leaves is just diverging paths and dyed silk. If in the great country of Tang there are no Chan masters, then Bodhidharma too has no part in sticking his head out. The Zongjing lu says: 'The south-pointing chariot was originally to show those who are lost; the mirror that reflects the gall bladder was to inspect deviant people.' The Gujin zhu says: 'The Yellow Emperor fought with Chiyou at Zhuolu. Chiyou made a great fog so that all four quarters were obscured. The Emperor stood in his chariot and pointed south to direct them; the soldiers captured Chiyou and beheaded him. It was then called the south-pointing chariot.' 'Firing and molding' (zhentao): The Chenliu fengsu ji says: 'Shun fired pottery by the river bank; later his descendants took it as their clan name. Now the surname is Zhen, pronounced zhen.' This is the mysterious furnace molding all phenomena, the ocean of wisdom gathering all the myriad streams. 'Clearing away the cumbersome, trimming away the downy feathers': removing the deviant branches of diverging paths, cutting off the collateral sprigs of joined leaves. The Dipper serves as the balance star to turn and equalize the four seasons. The ornate mirror is the mirror of literary brilliance. Scales are that by which lightness and weight are determined; a mirror can distinguish the beautiful from the ugly. As for 'jade ruler,' the Shiyi ji says: 'When Yu traveled to the Dragon Gate, eight spirits reached for a jade tablet to bestow upon him, one foot and two inches in length, capable of measuring heaven and earth.' As for 'golden knife,' in antiquity there were gold-inlaid knife-coins and golden-blade writings. This praises Huangbo ranking the various quarters with scales and ruler in hand, furthermore possessing ears sharp enough to hear ants fighting, and eyes clear enough to examine the autumn down; preventing the small and stopping the budding, he sits through the spring wind, not letting it rise high. Venerable Anyi of Dasheng's poem on bamboo shoots says: 'Better to apply the axe right at the root, / To avoid letting branches sprout beyond the joints.'