萬松老人評唱天童覺和尚頌古從容庵錄 4.81

4.81

師云。縱橫得妙。左右逢原底人。莊子所謂。圓者中規。方者中矩。子謂顏淵曰。用之則行。舍之則藏。唯我與爾有是夫。如其不然。則膠柱調絃。刻舟記劍也。寶藏論。夫進脩之由。中有萬途。困魚止泊。鈍鳥棲蘆。其二者不識於大海。不識於叢林。人趣乎小道。其義亦然。周易大壯卦。上六羝羊觸藩。不能退。不能進。無攸利。艱則吉。喫別人家飯。臥自己床。如云喫官飯放私駝。又云解將冷口喫人熱食者。難得出則為雲為雨。入則氷結霜凝。此乃乍出乍入。未是作家。直得針線貫通。毫芒綿密。機絲不挂。文彩縱橫。正當石女機停時。已早木人路轉。正當夜色向午處。已早月影移央。此末後兩句。只是一句。今時儒學文章士。謂之隔句對。萬松恁麼離堅合異。要與天童相見。諸人不得辜負九峯。

The Master said: A person who has attained the subtle in all directions and encounters the source at every turn is what Zhuangzi called: "What is round conforms to the compass; what is square conforms to the carpenter's square." Confucius said to Yan Yuan: "When employed, then act; when set aside, then conceal yourself. Only you and I possess this!" If one is not like this, it is gluing the bridge pegs to tune the strings, or notching the boat to mark where the sword fell. The Baozang lun says: "In the grounds of advancing practice, there are myriad paths within. An exhausted fish halts and anchors; a dull bird roosts in reeds. Both do not recognise the great ocean, nor do they recognise the dense forest. People's pursuing petty paths is also like this." In the Zhouyi, hexagram Dazhuang, the top six line says: "A ram butts against a hedge; it cannot retreat, nor can it advance; there is nothing advantageous. Difficulty brings good fortune." Eating someone else's food and lying on one's own bed is like the sayings: "Eating official grain while letting loose one's private camel," and "knowing how to take a cold mouth to eat someone's hot food." When going out, to become clouds and rain; when entering, to become congealed ice and frost—this is merely suddenly going out and suddenly entering, not yet that of an adept. One must reach the point where needle and thread pass through completely, fine hairs are close and dense, the loom's silk does not catch, and the brocade pattern flows in all directions. Just when the stone woman stops her loom, the wooden man has already turned along the path; just at the point where the night color verges on midnight, the moon's shadow has already shifted past the meridian. These last two lines are merely a single line. The literary scholars of Confucian learning today call it an alternating-line parallel (geju dui). In thus separating hardness and uniting difference, Wansong wishes to meet with Tiantong; let none of you fail Jiufeng.