景德傳燈錄 14.43

14.43

潭州石室善道和尚。嗣攸縣長髭曠禪師。作沙彌時長髭遣令受戒。謂之曰。汝迴日須到石頭禮拜。師受戒後迴參石頭。一日隨石頭遊山次。石頭曰。汝與我斫却面前頭樹子礙我。師曰。不將刀來。石頭乃抽刀倒與師。師云。不過那頭來。石頭曰。爾用那頭作什麼。師即大悟便歸。長髭問。汝到石頭否。師曰。到即到不通號。長髭曰。從誰受戒。師曰。不依他。長髭曰在彼即恁麼。來我遮裏作麼生。師曰。不違背。長髭曰。太忉忉生。師曰。舌頭未曾點著在。長髭咄曰。沙彌出去。師便出。長髭曰。爭得不遇於人。師尋值沙汰。乃作行者居于石室。每見僧便豎起杖子云。三世諸佛盡由遮箇。對者少得冥契。長沙聞之乃云。我若見即令放下杖子。別通箇消息。三聖將此語到石室祇對。被師認破是長沙語。杏山聞三聖失機。又親到石室。師見杏山僧眾相隨。潛往碓米。杏山曰。行者不易貧道難消。師曰。無心椀子盛將來。無縫合盤合取去。說什麼難消。杏山便休。仰山問。佛之與道相去幾何。師曰。道如展手佛似握拳。曰畢竟如何的當可信可依。師以手撥空三兩下曰。無恁麼事無恁麼事。曰還假看教否。師曰。三乘十二分教是分外之事。若與他作對。即是心境兩法能所雙行。便有種種見解。亦是狂慧未足為道。若不與他作對一事也無。所以祖師云。本來無一物。汝不見小兒出胎時。可道我解看教不解看教。當恁麼時亦不知有佛性義無佛性義。及至長大便學種種知解。出來便道我能我解。不知是客塵煩惱。十六行中嬰兒行為最。哆哆和和時喻學道之人離分別取捨心故。讚歎嬰兒。何況喻取之。若謂嬰兒是道。今時錯會。師一夕與仰山翫月。仰山問曰。遮箇月尖時圓相什麼處去。圓時尖相又什麼處去。師曰。尖時圓相隱。圓時尖相在（雲巖云。尖時圓相在。圓時無尖相。道吾云。尖時亦不尖。圓時亦不圓）仰山辭師送出門。乃召曰。闍梨。仰山應諾。師曰。莫一向去却迴遮邊來。僧問。師曾到五臺山否。師曰。曾到。僧曰。還見文殊麼。師曰見。僧曰。文殊向行者道什麼。師曰。文殊道闍梨父母生在村草裏。

Upādhyāya Shandao of Shishi in Tanzhou succeeded Chan Master Kuang of Changzi in You County. When he was a novice, Changzi sent him to receive full ordination and told him: "On the day of your return, you must go to Shitou and pay homage." After receiving the precepts, the master returned and visited Shitou. One day, while following Shitou on an excursion in the mountains, Shitou said: "Chop down that tree in front for me; it blocks my way." The master said: "I didn't bring a knife." Shitou then drew his knife and handed it over backwards to the master. The master said: "Pass the other end over." Shitou said: "What would you do with that end?" The master thereupon had great awakening and returned immediately. Changzi asked: "Did you go to Shitou?" The master said: "I went indeed, but did not announce my name." Changzi asked: "From whom did you receive the precepts?" The master said: "I did not rely on another." Changzi said: "If it was like that there, what is it like coming here to me?" The master said: "No difference." Changzi said: "Much too talkative!" The master said: "My tongue has not yet even touched [anything]." Changzi scolded: "Novice, get out!" The master thereupon went out. Changzi said: "How could he fail to meet the right person?" Soon after, the master encountered the purge [of Buddhism]; he then lived as a lay practitioner in a stone cave (shishi). Whenever he saw a monk, he would hold up his staff and say: "All the Buddhas of the three periods come entirely from this!" Few among those who responded achieved a secret tally. When Changsha heard of this, he said: "If I saw him, I would make him put down the staff and communicate another message." Sansheng took these words and went to Shishi to confront him, but was seen through by the master as [repeating] Changsha's words. When Xingshan heard that Sansheng had missed the opportunity, he also went in person to Shishi. Seeing Xingshan accompanied by a assembly of monks, the master secretly went to pound rice. Xingshan said: "It is not easy for the practitioner; it is hard for a poor monk to digest." The master said: "Bring it served in a mindless bowl, cover it and take it away with a seamless tray. What talk is there of being hard to digest?" Xingshan then desisted. Yangshan asked: "How far apart are the Buddha and the Way?" The master said: "The Way is like opening the hand; the Buddha is like making a fist." [Yangshan] said: "In the end, what is definite, believable, and reliable?" The master brushed the empty air with his hand two or three times and said: "There is no such thing! There is no such thing!" [Yangshan] said: "Is there still a need to read the teachings?" The master said: "The three vehicles and the twelve divisions of teachings are matters outside one's share. If you stand in opposition to them, then mind and object are two phenomena, and subject and object operate together; then there will be all kinds of views and understandings, which are merely wild wisdom, insufficient to be the Way. If you do not stand in opposition to them, not a single thing exists. Therefore the ancestral master said: 'Originally there is not a single thing.' Do you not see that when an infant emerges from the womb, could it say, 'I understand reading the teachings' or 'I do not understand reading the teachings'? At such a time, it also does not know whether there is a meaning to Buddha-nature or no meaning to Buddha-nature. When it grows up, it then learns various intellectual understandings, and coming forth it says, 'I am capable, I understand,' not knowing that these are adventitious afflictions. Among the sixteen practices, the infant practice is the foremost. Babbling and cooing is a metaphor for a student of the Way being free from discriminatory minds of taking and abandoning; hence the infant is praised. How much more so when taking it as a metaphor! If you say that the infant is the Way, nowadays people misunderstand." One evening, the master was admiring the moon with Yangshan. Yangshan asked: "When this moon is pointed, where does its circular figure go? When it is round, where does its pointed shape go?" The master said: "When pointed, the circular figure is hidden; when round, the pointed shape remains." (Yunyan said: "When pointed, the circular figure remains; when round, there is no pointed shape." Daowu said: "When pointed, it is also not pointed; when round, it is also not round.") Yangshan took his leave, and the master saw him to the gate; then he called out: "Ācārya!" Yangshan responded. The master said: "Do not go off in one direction; come back to this side." A monk asked: "Has the master ever been to Mount Wutai?" The master said: "I have." The monk said: "Did you see Mañjuśrī?" The master said: "I saw him." The monk said: "What did Mañjuśrī say to you, practitioner?" The master said: "Mañjuśrī said: 'Ācārya, your parents were born among the village grass.'"