佛果圜悟禪師碧巖錄 10.29

10.29

泥佛不渡水。神光照天地。這一句頌分明了。且道為什麼却引神光。二祖初生時。神光燭室亘於霄漢。又一夕神人現。謂二祖曰。何久于此。汝當得道時至。宜即南之。二祖以神遇遂名神光。久居伊洛。博極群書。每嘆曰。孔老之教祖述風規。近聞達磨大師住少林。乃往彼晨夕參扣。達磨端坐面壁。莫聞誨勵。光自忖曰。昔人求道。敲骨出髓。刺血濟飢。布髮掩泥。投崖飼虎。古尚若此。我又何如。其年十二月九日夜大雪。二祖立於砌下。遲明積雪過膝。達磨憫之曰。汝立雪於此。當求何事。二祖悲淚曰。惟願慈悲開甘露門。廣度群品。達磨曰。諸佛妙道曠劫精勤。難行能行。非忍而忍。豈以小德小智輕心慢心。欲冀真乘。無有是處。二祖聞誨勵。向道益切。潛取利刀。自斷左臂。致于達磨前。磨知是法器。遂問曰。汝立雪斷臂。當為何事。二祖曰。某甲心未安。乞師安心。磨曰。將心來。與汝安。祖曰。覓心了不可得。達磨云。與汝安心竟。後達磨為易其名曰慧可。後接得三祖燦大師。既傳法隱於舒州皖公山。屬後周武帝破滅佛法沙汰僧。師往來太湖縣司空山。居無常處。積十餘載無人知者。宣律師高僧傳。載二祖事不詳。三祖傳云。二祖妙法不傳於世。賴值末後依前悟他當時立雪。所以雪竇道。立雪如未休。何人不雕偽。立雪若未休。足恭諂詐之人皆效之。一時只成雕偽。則是諂詐之徒也。雪竇頌泥佛不渡水。為什麼。却引這因緣來用。他參得意根下無一星事。淨裸裸地方頌得如此。五祖尋常教人看此三頌。豈不見洞山初和尚有頌示眾云。五臺山上雲蒸飯。古佛堂前狗尿天。剎竿頭上煎䭔子。三箇胡孫夜簸錢。又杜順和尚道。懷州牛喫禾。益州馬腹脹。天下覓醫人。灸猪左膊上。又傅大士頌云。空手把鋤頭。步行騎水牛。人從橋上過。橋流水不流。又云。石人機似汝。也解唱巴歌。汝若似石人。雪曲應須和。若會得此語。便會他雪竇頌　足（將樹反過也）。

"A clay Buddha does not cross water; / Divine light shines upon heaven and earth." This single line of the verse is clear. But tell me: why does he cite Shenguang? When the Second Ancestor was first born, divine light illuminated the room and extended to the Milky Way. On another night a divine being appeared and said to the Second Ancestor: "Why linger here so long? The time for you to attain the Path has arrived; you should go south immediately." Because of this encounter with the divine, he was named Shenguang. He lived for a long time in the Yi and Luo region, extensively mastering the various classics, and often sighed: "The teachings of Confucius and Laozi transmit ancestral models and customs." Hearing recently that Master Bodhidharma was dwelling at Shaolin, he went there to seek instruction morning and evening. Bodhidharma sat upright wall-gazing and never offered any teaching or encouragement. Shenguang thought to himself: "When the ancients sought the Path, they broke their bones to extract marrow, pierced their blood to relieve famine, spread their hair to cover the mud, and threw themselves over cliffs to feed tigers. If the ancients were like this, what about me?" On the night of the ninth day of the twelfth month of that year, there was heavy snow; the Second Ancestor stood below the steps, and by dawn the accumulated snow surpassed his knees. Bodhidharma pitied him and said, "Standing in the snow here, what matter do you seek?" The Second Ancestor wept and said, "I only wish that your compassion open the gate of sweet dew (amṛta) to deliver the multitude of beings broadly." Bodhidharma said, "The wonderful Path of all Buddhas requires diligent practice across countless eons, doing what is difficult to do and enduring what is unbearable to endure. How could one, with small virtue and small wisdom, with a light mind and an arrogant mind, hope for the true vehicle? There is no such possibility." Hearing this encouragement, the Second Ancestor's aspiration toward the Path became all the more earnest. He secretly took a sharp knife, severed his own left arm, and placed it before Bodhidharma. Bodhidharma knew he was a vessel of the Dharma, and thereupon asked, "Standing in the snow and cutting off your arm, for what matter do you do this?" The Second Ancestor said, "My mind is not yet at peace; I beg the Master to pacify my mind." Bodhidharma said, "Bring your mind here, and I will pacify it for you." The Ancestor said, "Having sought the mind, it is completely unfindable." Bodhidharma said, "I have pacified your mind for you." Later Bodhidharma changed his name to Huike. Later he received the Third Ancestor, Master Can. Having received the transmission of the Dharma, he concealed himself in Mount Wangong in Shuzhou. During the suppression of the Buddhist Dharma and the purging of monks under Emperor Wu of the Later Zhou, the Master moved back and forth to Mount Sikong in Taihu County, having no fixed dwelling; for over ten years no one knew him. Vinaya Master Xuan's Biographies of Eminent Monks does not record the Second Ancestor's deeds in detail. The biography of the Third Ancestor says: "The subtle Dharma of the Second Ancestor was not transmitted to the world." Fortunately, in the end, it was preserved through awakening to his standing in the snow at that time. Therefore Xuedou said: "If standing in the snow does not cease, / Who would not be ornate and false?" If standing in the snow does not cease, sycophantic and deceitful people will all imitate it, and all at once it will only result in ornate falsehood—that is, a cohort of flatterers and deceivers. In Xuedou's verse on "a clay Buddha does not cross water," why does he cite this story to use? He comprehended until beneath his conceptual root there was not a single speck of dust; only when completely naked and clear was he able to versify like this. Wuzu routinely taught people to look at these three verses. Have you not seen that Venerable Dongshan Chu had a verse demonstrating to the assembly that said: "On Mount Wutai clouds steam rice; / Before the hall of the ancient Buddha, a dog pisses at heaven. / At the top of the flagstaff, fried dumplings are cooked; / Three monkeys at night winnow coins." Furthermore, Venerable Dushun said: "The ox of Huaizhou eats grain, and the horse of Yizhou gets belly bloat. Throughout the world they search for a doctor, who applies moxa to the left shoulder of a pig." And Mahāsattva Fu's verse says: "Empty-handed, holding a hoe; / Walking on foot, riding a water buffalo. / A person passes over the bridge; / The bridge flows, but the water does not flow." And he said: "If the wooden man's dynamic function were like yours, he too would know how to sing songs of Ba. If you were like the wooden man, you should harmonize with the Snow Song." If you can understand these words, then you will understand Xuedou's verse. (足: phonetic reading, flipping tree upside down.)