佛祖歷代通載 13.22

13.22

（十六）　時嵩山破竈墮和上者。不稱名氏言行叵測。初見老安國師。契悟心要隱居嵩山。山有廟靈甚。殿中唯安一竈。遠近祭祀烹宰無虛日。師領徒入廟。以杖擊竈三下云。咄此竈泥瓦合成。聖從何來。靈從何起。恁麼烹宰物命。又擊三下。竈乃傾破墮落。須臾有一人青衣峨冠。設拜師前曰。我本廟竈神。久受業報。今蒙師說無生法。得說此處當生天上。特來禮謝。師曰。是汝本有之性。非吾強言。神再拜而去。少遷徒眾問師。某等久在和上左右。未蒙指示。竈神得何徑旨。便得生天。師曰。我只向伊道是泥瓦合成。別無道理為伊。眾無語。師良久云。會麼。眾云。不會。師曰。本有之性為什麼不會。眾僧乃禮拜。師曰。破也破也。墮也墮也。於是其眾皆悟玄旨。後有義豐禪師。舉問安國師。國師歎曰。此子會盡物我一如。可謂如朗月處空無不見者。只是難湊伊語脈。豐曰。未審什麼人湊他語脈。安曰。不知者。又僧問。物物無形時如何。師曰。禮即唯汝非我。不禮即唯我非汝。其僧禮謝。師曰。本有之物物非物也。所以道若能轉物即同如來。有僧從牛頭處來。師曰。來自何人法會。僧進前叉手繞師一匝而出。師曰。牛頭會下不可有此人。僧乃回上邊叉手而立。師云。果然果然。僧却問。應物不由他時如何。師曰。爭得不由他。僧云。恁麼即順正歸原去也。師曰。歸原何順。曰若非和上幾錯招愆。師曰。猶是未見四祖時道理。見後道將來。僧乃繞師一匝而出。師曰。順正之道今古如然。又僧侍立次。師曰祖祖佛佛只說如人本性本心。此外別無道理。會取會取。僧禮謝。師以拂子打之曰。一處如是千處亦然。師後不知終。

(Sixteenth year) At that time, there was the Upādhyāya Pozhaoduo of Mount Song, who did not state his name and surname, and whose words and deeds were unpredictable. When he first met National Preceptor Lao'an, he tallied with and awakened to the mind-essential, and lived in seclusion on Mount Song. On the mountain was a shrine that was extremely efficacious; inside the hall only a single stove was installed. From near and far, sacrifices and slaughterings took place without an idle day. The master led his disciples into the shrine, struck the stove three times with his staff, and said, "Bah! This stove is made from mud and tiles. Whence comes the holiness? From where does the efficacy arise, that you thus slaughter living beings?" He struck it three more times, whereupon the stove collapsed and fell to pieces. In an instant, a man in blue robes and a tall cap made obeisance before the master and said, "I was originally the stove god of this shrine, and have long suffered karmic retribution. Now, having received the master's exposition of the unarisen Dharma, I have been released from this place and am to be born in heaven; I have come specially to pay my respects and offer thanks." The master said, "This is your inherently existing nature; it is not my forced assertion." The god bowed twice and departed. A short while later, the assembly of disciples asked the master, "We have long been at your side, Upādhyāya, yet have not received instruction. What direct purport did the stove god obtain, that he immediately attained rebirth in heaven?" The master said, "I merely told him that it was made from mud and tiles; there was no other principle for him." The assembly was silent. After a long while, the master said, "Do you understand?" The assembly replied, "We do not understand." The master said, "Why do you not understand your inherently existing nature?" The assembly of monks then bowed. The master said, "Broken, broken! Fallen, fallen!" Thereupon the assembly all awakened to the profound purport. Later, the Chan Master Yifeng related this and questioned National Preceptor An. The National Preceptor sighed and said, "This fellow has fully understood the oneness of object and self; he may be said to be like the bright moon hanging in the empty sky, where nothing remains unseen. It is only difficult to keep pace with the vein of his speech." Feng said, "I wonder what kind of person can keep pace with the vein of his speech?" An said, "One who does not know." Again, a monk asked, "What is it like when thing after thing is formless?" The master said, "If you bow, then there is only you and not I; if you do not bow, then there is only I and not you." The monk bowed in thanks. The master said, "Inherently existing things are not things. Therefore it is said: 'If you can turn things, you are identical to the Tathāgata.'" There was a monk who came from Niutou's place. The master asked, "From whose Dharma assembly have you come?" The monk stepped forward, clasped his hands, circumambulated the master once, and went out. The master said, "Such a person should not exist in the assembly of Niutou." The monk then returned, stood above him with clasped hands. The master said, "As expected, as expected." The monk conversely asked, "What is it like when responding to things does not depend on others?" The master said, "How could it not depend on others?" The monk said, "If so, then I shall follow the correct and return to the origin." The master said, "In returning to the origin, what is there to follow?" The monk said, "Were it not for you, Upādhyāya, I would almost have incurred error." The master said, "This is still the principle from before [Niutou] saw the Fourth Patriarch. Speak of what came after he saw him!" The monk then circumambulated the master once and went out. The master said, "The way of following the correct has ever been thus from antiquity to present." Again, while a monk was standing in attendance, the master said, "The Patriarchs and Buddhas only spoke of a person's original nature and original mind. Other than this, there is no other principle. Grasp it! Grasp it!" The monk bowed in thanks. The master struck him with his flywhisk and said, "As it is in one place, so it is in a thousand places." Later, the master's end was not known.