景德傳燈錄 14.13

14.13

石頭有時垂語曰。言語動用勿交涉。師曰。不言語動用亦勿交涉。石頭曰。遮裏針劄不入。師曰。遮裏如石上栽華。石頭然之。師後居澧州藥山。海眾雲會（廣語見別卷）一日師看經次。柏巖曰。和尚休猱人得也。師卷却經曰。日頭早晚。曰正當午。師曰。猶有遮箇文彩在。曰某甲無亦無。師曰。汝大殺聰明。曰某甲只恁麼。和尚尊意如何。師曰。我跛跛挈挈百醜千拙且恁麼過。師與道吾說。茗谿上世為節察來。吾曰和尚上世曾為什麼。師曰。我痿痿羸羸且恁麼過時。吾曰。憑何如此。師曰。我不曾展他書卷（石霜別云。書卷不曾展）院主報。打鍾也請和尚上堂。師曰。汝與我擎鉢盂去。曰和尚無手來多少時。師曰。汝只是枉披袈裟。曰某甲只恁麼和尚如何。師曰。我無遮箇眷屬。師見園頭栽菜次。師曰。栽即不障汝栽。莫教根生。曰既不教根生。大眾喫什麼。師曰。汝還有口麼無對。僧問。如何不被諸境惑。師曰。聽他何礙汝。曰不會。師曰。何境惑汝。僧問。如何是道中至寶。師曰。莫諂曲。曰不諂曲時如何。師曰。傾國不換。有僧再來依附。師問。阿誰。曰常坦。師呵曰。前也是常坦後也是常坦。一日院主請師上堂。大眾才集。師良久。便歸方丈閉門。院主逐後曰。和尚許某甲上堂。為什麼却歸方丈。師曰。院主。經有經師。論有論師。律有律師。又爭怪得老僧。師問雲巖。作什麼。巖曰。擔屎。師曰那箇聻。巖曰在。師曰。汝來去為誰。曰替他東西。師曰。何不教並行。曰和尚莫謗他。師曰。不合恁麼道。曰如何道。師曰。還曾擔麼。師坐次有僧問。兀兀地思量什麼。師曰。思量箇不思量底。曰不思量底如何思量。師曰。非思量。僧問。學人擬歸鄉時如何。師曰。汝父母遍身紅爛臥在荊棘林中汝歸何所。僧曰。恁麼即不歸去也。師曰。汝却須歸去。汝若歸鄉我示汝箇休糧方。僧曰。便請。師曰。二時上堂不得齩破一粒米。僧問。如何是涅槃。師曰。汝未開口時喚作什麼。師見遵布衲洗佛乃問遮箇從汝洗。還洗得那箇麼。遵曰。把將那箇來。師乃休（長慶云。邪法難扶。玄覺云。且道長慶恁麼道。在賓在主。眾中喚作洗佛語。亦云。兼帶語。且道盡善不盡善）僧問曰。學人有疑請師決。師曰。待上堂時來與闍梨決疑。至晚間上堂。大眾集定。師曰。今日請決疑。上坐在什麼處。其僧出眾而立師下禪床把却曰。大眾遮僧有疑。便托開歸方丈（玄覺云。且道與伊決疑否。若決疑什麼處是決疑。若不與決疑。又道待上堂時與汝決疑）師問飯頭。汝在此多少時也。曰三年。師曰。我總不識汝。飯頭罔測發憤而去。僧問。身命急處如何。師曰。莫種雜種。曰將何供養。師曰。無物者。師令供養主鈔化。甘行者問。什麼處來。僧曰。藥山來。甘曰。來怎麼。僧云。教化。甘云。將得藥來麼。曰行者有什麼病。甘便捨銀兩鋌曰。有人即送來。無人即休。師怪僧歸太急。僧曰。問佛法相當得兩鋌銀。師令舉其語。舉已。師令僧速送還行者家。行者見僧迴云。僧來遂添銀施之（同安代云。早知行者恁麼問。終不道藥山來）師問僧。見說汝解算虛實。曰不敢。師曰。汝試算老僧看。僧無對（雲巖後來舉問洞山。汝作麼生。洞山云。請和尚生日）師書佛字問道吾。是什麼字。吾云。佛字。師云。多口阿師。僧問己事未明乞和尚指示。師良久曰。吾今為汝道一句亦不難。只宜汝於言下便見去。猶較些子。若更入思量。却成吾罪過。不如且各合口免相累。及大眾夜參不點燈。師垂語曰。我有一句子。待特牛生兒即向汝道。時有僧曰。特牛生兒也何以不道。師曰把燈來。其僧抽退入眾（雲巖後舉似洞山。洞山云。遮僧却會。只是不肯禮拜）僧問。祖師未到此土此土還有祖師意否。師曰有。僧曰。既有祖師意。又來作什麼。師曰。只為有所以來。師看經。有僧問。和尚尋常不許人看經。為什麼却自看。師曰。我只圖遮眼。曰某甲學和尚還得也無。師曰。若是汝牛皮也須看透（長慶云。眼有何過。玄覺云。且道長慶會藥山意不會藥山意）朗州刺史李翱嚮師玄化屢請不起。乃躬入山謁之。師執經卷不顧。侍者白曰。太守在此。翱性褊急乃言曰見面不如聞名。師呼太守。翱應諾。師曰。何得貴耳賤目。翱拱手謝之。問曰。如何是道。師以手指上下曰。會麼。翱曰。不會。師曰。雲在天水在缾。翱乃欣愜作禮而述一偈曰。

Shitou once offered this saying: “Speaking and moving have no concern [with it].”
The Master said, “Not speaking and not moving also have no concern [with it].”
Shitou said, “Here, not even a needle can insert.”
The Master said, “Here, it is like planting flowers on top of a rock.”
Shitou approved of him.

Later, the Master resided at Yaoshan in Lizhou, where followers gathered like clouds from the oceans. (For his extensive sayings, see another fascicle.)

One day while the Master was reading a sūtra, Boyan said, “The Upādhyāya can give up deceiving people!”
The Master rolled up the sūtra and said, “What time of day is it?”
[Boyan] said, “Right at noon.”
The Master said, “There are still these literary patterns here.”
[Boyan] said, “This one possesses neither, and has nothing.”
The Master said, “You are exceedingly clever.”
[Boyan] said, “This one is just like this. What is the Upādhyāya’s venerable mind?”
The Master said, “I am lame and hobbled, with a hundred uglinesses and a thousand clumsinesses, just passing the time like this.”

The Master was talking with Daowu, saying, “Mingxi was a regional inspector in a previous lifetime.”
Wu said, “What was the Upādhyāya in a previous lifetime?”
The Master said, “Paralysed and emaciated, I just pass the time like this.”
Wu said, “Relying on what are you like this?”
The Master said, “I have never unrolled other people’s scrolls.” (Shishuang gave an alternate phrase: “The scrolls have never been unrolled.”)

The director of affairs announced, “The bell has been struck; we invite the Upādhyāya to ascend the hall.”
The Master said, “Go carry my almsbowl for me.”
[The director] said, “How long has the Upādhyāya been without hands?”
The Master said, “You merely wear the kāṣāya in vain.”
[The director] said, “This one is just like this. What about the Upādhyāya?”
The Master said, “I have no such family dependents.”

The Master saw the head gardener planting vegetables. The Master said, “As for planting, I do not hinder your planting, but do not let roots grow.”
[The gardener] said, “If no roots are allowed to grow, what will the great assembly eat?”
The Master said, “Do you still have a mouth?”
There was no reply.

A monk asked, “How can one avoid being deluded by the various sense-objects?”
The Master said, “Let them be—how do they hinder you?”
[The monk] said, “I do not understand.”
The Master said, “What sense-object deludes you?”

A monk asked, “What is the supreme jewel within the Way?”
The Master said, “Do not be flattering or devious.”
[The monk] said, “What about when one is not flattering or devious?”
The Master said, “It would not be exchanged for an entire state.”

A monk came back to rely [on the Master]. The Master asked, “Who are you?”
[The monk] said, “Changtan.”
The Master scolded him, saying, “Before it was also Changtan, and afterwards it is also Changtan!”

One day the director of affairs invited the Master to ascend the hall. Just as the great assembly gathered, the Master remained silent for a long time, then straightaway returned to the abbot's quarters and shut the door.
The director of affairs followed behind and said, “The Upādhyāya promised this one to ascend the hall. Why did you instead return to the abbot's quarters?”
The Master said, “Director of affairs, for sūtras there are sūtra masters; for treatises there are treatise masters; for vinaya there are vinaya masters. How could you blame this old monk?”

The Master asked Yunyan, “What are you doing?”
Yan said, “Carrying nightsoil.”
The Master said, “Where is that one?”
Yan said, “Present.”
The Master said, “For whose sake do you go back and forth?”
[Yan] said, “Doing it in place of that other one, east and west.”
The Master said, “Why not make them walk side by side?”
Yan said, “Upādhyāya, do not slander that one.”
The Master said, “It was not fitting to say so.”
[Yan] said, “How should it be said?”
The Master said, “Did you ever carry [it]?”

While the Master was sitting, a monk asked, “Immovably still, what are you thinking of?”
The Master said, “Thinking of that which does not think.”
[The monk] said, “How can one think of that which does not think?”
The Master said, “Non-thinking.”

A monk asked, “What about when a student intends to return to his home village?”
The Master said, “Your father and mother are covered with red rot, lying within a thicket of brambles and thorns—to what place would you return?”
The monk said, “If so, then I shall not return.”
The Master said, “You, however, must return. If you return to your home village, I will show you a prescription for abstaining from grain.”
The monk said, “Please provide it.”
The Master said, “During the two times when ascending the hall, you must not bite through a single grain of rice.”

A monk asked, “What is nirvāṇa?”
The Master said, “Before you opened your mouth, what was it called?”

The Master saw Zun of the cloth robe washing a Buddha statue, and asked, “This one is washed by you, but can you wash that one?”
Zun said, “Bring that one here.”
The Master then left it at that. (Changqing said, “Deviant dharma is difficult to support.” Xuanjue said, “Tell me, does Changqing’s saying this stand with the guest or with the host? In the assembly, it is called the ‘Buddha-washing phrase’, and also called the ‘phrase of accompaniment’. Tell me, is it completely good or not completely good?”)

A monk asked, saying, “The student has a doubt; please, Master, resolve it.”
The Master said, “Wait until ascending the hall, and come; I will resolve the doubt for the ācārya.”
When evening came and he ascended the hall, the great assembly had settled in. The Master said, “Today the sthavira who requested to have a doubt resolved—in what place is he?”
The monk stepped out from the assembly and stood. The Master stepped down from the meditation seat, seized him, and said, “Great assembly, this monk has a doubt!”
He then pushed him aside and returned to the abbot's quarters. (Xuanjue said, “Tell me, did he resolve the doubt for him or not? If he resolved the doubt, what place was the resolution of the doubt? If he did not resolve the doubt for him, why did he say, ‘Wait until ascending the hall, and I will resolve the doubt for you’?”)

The Master asked the rice-cook, “How long have you been here?”
[The cook] said, “Three years.”
The Master said, “I do not know you at all.”
The rice-cook could not fathom it; he departed in anger.

A monk asked, “What about the urgent point of life and limb?”
The Master said, “Do not plant varied seeds.”
[The monk] said, “With what should offerings be made?”
The Master said, “One who has nothing.”

The Master instructed the master of offerings to collect donations. Practitioner Gan asked, “From what place have you come?”
The monk said, “I have come from Yaoshan.”
Gan said, “Why have you come?”
The monk said, “To convert and solicit.”
Gan said, “Did you bring medicine along?”
[The monk] said, “What illness does the practitioner have?”
Gan thereupon gave two ingots of silver, saying, “If there is a person, then deliver it; if there is no person, then drop it.”
The Master wondered at the monk's too-hasty return.
The monk said, “Questions on the Buddha-Dharma were matched, and I obtained two ingots of silver.”
The Master had him relate his words. When he had related them, the Master ordered the monk to return it quickly to Practitioner Gan’s house.
When the practitioner saw the monk return, he said, “The monk has arrived,” and added more silver to bestow upon him. (Tong’an said in his place, “Had I known earlier that the practitioner would ask like that, I would never have said I came from Yaoshan.”)

The Master asked a monk, “I hear it said that you understand how to calculate true and false fortunes.”
[The monk] said, “I would not presume.”
The Master said, “You try calculating for this old monk and see.”
The monk had no reply. (Yunyan later brought this up and asked Dongshan, “What would you say?” Dongshan said, “Please [tell me] the Upādhyāya’s date of birth.”)

The Master wrote the character ‘Buddha’ and asked Daowu, “What character is this?”
Wu said, “The character ‘Buddha’.”
The Master said, “Chatterbox ācārya!”

A monk asked, “One's own matter is not yet clear; I beg the Upādhyāya's instruction.”
The Master remained silent for a long while and said, “For me to speak a sentence for you now is also not difficult; it is only proper that you perceive it right under the words, which would still be somewhat better. If you further enter into thinking, it will instead become my transgression. It is better that each of us close our mouths for now, to avoid burdening one another.”

When the great assembly gathered for evening instruction, no lamps were lit. The Master offered this saying: “I have a single sentence; I will wait until a bull gives birth to a calf, and then speak it to you.”
At that time, a monk said, “The bull has already given birth to a calf; why not speak it?”
The Master said, “Bring a lamp!”
The monk drew back and entered the assembly. (Yunyan later brought this up to Dongshan. Dongshan said, “This monk did understand, but was merely unwilling to make prostrations.”)

A monk asked, “Before the Ancestral Master came to this land, was there still the Ancestral Master's intention in this land or not?”
The Master said, “There was.”
The monk said, “Since there was the Ancestral Master's intention, why did he come again?”
The Master said, “Precisely because it was there, that is why he came.”

The Master was reading a sūtra. A monk asked, “The Upādhyāya usually does not permit people to read sūtras; why do you read them yourself?”
The Master said, “I merely aim to cover my eyes.”
[The monk] said, “May this one learn from the Upādhyāya or not?”
The Master said, “If it were you, even an ox hide would have to be seen through!” (Changqing said, “What fault do eyes have?” Xuanjue said, “Tell me, did Changqing understand Yaoshan's intention or not?”)

Li Ao, the governor of Liangzhou, was drawn to the Master’s mystical teaching, but despite repeated invitations [the Master] did not rise. [Li Ao] therefore personally entered the mountain to visit him. The Master held the scroll of a sūtra and did not look back. The attendant reported, “The prefect is here.”
Ao, by nature narrow-minded and impatient, thereupon said, “Seeing your face is not as good as hearing your name!”
The Master called out, “Prefect!”
Ao responded, “Yes!”
The Master said, “Why do you value ears and despise eyes?”
Ao clasped his hands and thanked him, asking, “What is the Way?”
The Master pointed up and down with his finger, saying, “Do you understand?”
Ao said, “I do not understand.”
The Master said, “Clouds in the sky, water in the pitcher.”
Ao was thoroughly pleased, bowed in reverence, and composed a verse: