景德傳燈錄 15.11

15.11

舒州投子山大同禪師本州懷寧人也。姓劉氏。幼歲依洛下保唐滿禪師出家。初習安般觀。次閱華嚴教發明性海。復謁翠微山法席頓悟宗旨（語見翠微章）由是放任周遊歸旋故土。隱投子山結茆而居。一日趙州諗和尚至桐城縣。師亦出山途中相遇未相識。趙州潛問俗士知是投子。乃逆而問曰。莫是投子山主麼。師曰。茶鹽錢乞一箇。趙州即先到庵中坐。師後携一缾油歸庵。趙州曰。久嚮投子。到來只見箇賣油翁。師曰。汝只見賣油翁且不識投子。曰如何是投子。師曰。油油。趙州問。死中得活時如何。師曰。不許夜行投明須到。趙州曰。我早侯白伊更侯黑（同諗二師互相問醻廣如本集。其辭句簡健意趣玄險。諸方謂趙州投子得逸群之用）自爾師道聞天下。雲水之侶競奔湊焉。師謂眾曰。汝諸人來遮裏。擬覓新鮮語句。攢華四六。口裏貴有可道。我老人氣力稍劣脣舌遲鈍。汝若問我。我便隨汝答。對也無玄妙可及於汝。亦不教汝垛根。終不說向上向下。有佛有法有凡有聖亦不存。坐繫縛汝諸人。變現千般。總是汝生解自擔帶將來自作自受。遮裏無可與汝。不敢誑嚇汝。無表無裏可得說似。汝諸人還知麼。時有僧問。表裏不收時如何。師曰。汝擬向遮裏垛根。僧問。大藏教中還有奇特事也無。師曰。演出大藏教。問如何是眼未開時事。師曰目淨脩廣如青蓮。問一切諸佛及諸佛法皆從此經出。如何是此經。師曰。以是名字汝當奉持。問枯木中還有龍吟也無。師曰。我道髑髏裏有師子吼。問一法普潤一切群生。如何是一法。師曰。雨下也。問一塵含法界時如何。師曰。早是數塵也。問金鎖未開時如何。師曰。開也。問學人欲修行時如何。師曰。虛空不曾爛壞。雪峯侍立。師指庵前一塊石曰。三世諸佛總在裏許。雪峯曰。須知有不在裏許者。師乃歸庵中坐。一日雪峯隨師訪龍眠庵主。雪峯問。龍眠路向什麼處去。師以拄杖指前面。雪峯曰。東邊去西邊去。師曰。漆桶。雪峯異日又問。一槌便成時如何。師曰。不是性𭝱（蘇到切）漢。雪峯曰。不假一槌時如何。師曰。漆桶。師一日庵中坐。雪峯問。和尚此間還有人參否。師於床下拈钁頭拋向面前。雪峯曰。恁麼即當處掘去也。師曰。漆桶不快。雪峯辭去。師出門送驀召曰。道者。雪峯迴首應諾。師曰。途中善為僧。問故歲已去新歲到來。還有不涉此二途者無。師曰有。僧曰。如何是不涉者。師曰。元正啟祚萬物惟新。問依俙似半月仿象。若三星乾坤收不得。師向何處明。師曰。道什麼。僧曰。想師。只有湛水之波。且無滔天之浪。師曰。閑言語。問類中來時如何。師曰。人類中來馬類中來。問佛佛授手祖祖相傳。傳箇什麼法。師曰。老僧不解謾語。問如何是出門不見佛。師曰。無所覩。曰如何是入室別爺孃。師曰無所生。問如何是火焰裏藏身。師曰。有什麼掩處。曰如何是炭堆裏藏身。師曰。我道汝黑似漆問的的不明時如何。師曰。明也。問如何是末後一句。師曰。最初明不得。問從苗辨地因語識人。未審將何辨識。師曰。引不著。問院裏三百人。還有不在數者無。師曰。一百年前五十年後看取。師問僧。久嚮疎山薑頭莫便是否。無對（法眼代云。嚮重和尚日久）僧問。抱璞投師請師雕琢。師曰。不為棟梁材。曰恁麼即卞和無出身處也。師曰。擔帶即伶俜辛苦。曰。不擔帶時如何。師曰。不教汝抱璞投師更請雕琢。問那吒太子析骨還父析肉還母。如何是那吒本來身。師放下手中杖子。問佛法二字如何辨得清濁。師曰。佛法清濁。曰學人不會。師曰。汝適來問什麼。問一等是水為什海鹹河淡。師曰。天上星地下木（法眼別云。大似相違）問如何是祖師意。師曰。彌勒覓箇受記處不得。問和尚住此來有何境界。師曰。丱角女子白頭絲。問如何是無情說法。師曰惡。問如何是毘盧。師曰。已有名字。曰如何是毘盧師。師曰。未有毘盧時會取。問歷落一句請師道。師曰好。問四山相逼時如何。師曰。五蘊皆空。問一念未生時如何。師曰。真箇謾語。問凡聖相去幾何。師下禪床立。問學人一問即和尚答。忽若千問萬問時如何。師曰。如雞抱卵。問天上天下唯我獨尊。如何是我。師曰推倒遮老胡有什麼過。問如何是和尚師。師曰。迎之不見其首。隨之不見其形。問塑像未成未審身在什麼處。師曰。莫亂造作。僧曰。爭奈現不現何。師曰。隱在什麼處。問無目底人如何進步。師曰。遍十方。僧曰。無目為什麼遍十方。師曰。著得目也無。問如何是西來意。師曰。不諱。問月未圓時如何。師曰。吞却兩三箇。僧曰。圓後如何。師曰。吐却七八箇。問日月未明。佛與眾生在什麼處。師曰。見老僧瞋便道瞋。見老僧喜便道喜。師問僧。什麼處來。曰東西山禮祖師來。師曰。祖師不在東西山。僧無語（法眼代云。和尚識祖師）問如何是玄中的。師曰。不到汝口裏道。問牛頭未見四祖時如何。師曰。與人為師。又問。見後如何。師曰。不與人為師。問諸佛出世唯以一大事因緣。如何是一大事因緣。師曰。尹司空為老僧開堂。問如何是佛。師曰。幻不可求問千里尋師乞師一接。師曰。今日老僧腰痛。菜頭入方丈請益。師曰。且去待無人時來為闍梨說。菜頭明日伺得無人又來請和尚說。師曰。近前來。菜頭近前。師曰。輒不得舉似於人。問併却咽喉脣吻請師道。師曰。汝只要我道不得。問達磨未來時如何。師曰。遍天遍地。曰來後如何。師曰。蓋覆不得。問和尚未見先師時如何。師曰。通身不奈何。曰見先師後如何。師曰。通身撲不碎。曰還從師得也無。師曰。終不相孤負。曰恁麼即從師得也。師曰。自著眼趁取。曰恁麼即孤負先師也。師曰。非但孤負先師。亦乃孤負老僧。問七佛是文殊弟子。文殊還有師也無。師曰。適來恁麼道也。大似屈己推人。問金雞未鳴時如何。師曰。無遮箇音響。曰鳴後如何。師曰。各自知時。問師子是獸中之王。為什麼被六塵吞。師曰。不作大無人我。師居投子山三十餘載。往來激發請益者。常盈于室師縱之。以無畏辯隨問遽答。啐啄同時微言頗多。今略錄少分而已。唐中和年巢寇暴起天下喪亂。有狂徒持刃上山。問師曰此何為。師乃隨宜說法。魁渠聞而拜伏。脫身服施之而去。師乾化四年甲戌四月六日示有微疾。大眾請醫。師謂眾曰。四大動作聚散常程。汝等勿慮。吾自保矣。言訖跏趺坐亡。壽九十有六。詔諡慈濟大師。塔曰真寂。

Chan Master Datong of Mount Touzi in Shuzhou was a native of Huaining in the same prefecture. His surname was Liu. In his childhood, he became a monk under Chan Master Baotang Man in Luoyang. First he practiced the contemplation of anāpāna, and next he read the Huayan teachings, awakening to the ocean of nature. Then he visited the Dharma assembly of Mount Cuiwei and suddenly awakened to the ancestral tenets (his words appear in the chapter on Cuiwei). From then on he wandered freely and returned to his native land. He secluded himself on Mount Touzi, building a thatch hut to dwell in. One day Upādhyāya Zhaozhou Congshen arrived at Tongcheng county. The master also happened to leave the mountain, and they met on the road without knowing each other. Zhaozhou secretly asked a layman and learned he was Touzi. He then went up to him and asked, 'Are you the master of Mount Touzi?' The master said, 'Beg a copper for tea and salt.' Zhaozhou went first to sit in the hut. The master later returned to the hut carrying a bottle of oil. Zhaozhou said, 'I had long heard of Touzi, but upon arriving I see only an old oil seller.' The master said, 'You only see an old oil seller, but do not yet know Touzi.' [Zhaozhou] asked, 'What is Touzi?' The master said, 'Oil! Oil!' Zhaozhou asked, 'What about when one attains life in the midst of death?' The master said, 'One is not permitted to travel by night; one must arrive by dawn.' Zhaozhou said, 'I had anticipated white, but you waited for black.' (The dialogues between Master Datong and Master Shen are extensive, as found in their own records. Their words are crisp and robust, their points profound and steep. Those across all quarters said that Zhaozhou and Touzi had attained transcendent function.) From then on, the master's Dao was renowned throughout the realm. Companions of clouds and water vied to flock to him. The master addressed the assembly, saying: 'You people come here intending to seek fresh phrases, gathering parallel florid prose, cherishing something you can speak of with your mouths. This old man’s energy is somewhat feeble, my tongue sluggish. If you ask me, I simply answer as you ask; there is no mysterious subtlety that can reach you, nor do I teach you to strike root. In the end, I do not speak of the transcendental or the descending. Having Buddhas, having Dharmas, having worldlings, having sages—none of these are maintained. To sit and bind you people, producing a thousand transformations—all of this is your own generation of understanding, which you shoulder yourselves and receive your own retribution for what you do. Here there is nothing to give you; I dare not deceive or frighten you. There is neither outside nor inside that can be explained to you. Do you all understand?' Then a monk asked, 'What about when inside and outside are not contained?' The master said, 'Are you intending to strike root here?' A monk asked, 'Is there still an extraordinary matter in the great canon of teachings?' The master said, 'The great canon of teachings is rolled out.' [A monk] asked, 'What is the matter before the eyes are opened?' The master said, 'The eyes are pure, long, and broad like blue lotuses.' [A monk] asked, '"All Buddhas and all Buddhas' Dharmas come forth from this sūtra." What is this sūtra?' The master said, 'By this name you should uphold it.' [A monk] asked, 'Is there still a dragon’s chant in the withered tree?' The master said, 'I say there is a lion’s roar in the skull.' [A monk] asked, 'One Dharma universally moistens all living beings. What is this one Dharma?' The master said, 'Rain is falling.' [A monk] asked, 'What about when a single speck of dust contains the Dharma realm?' The master said, 'Already there are several specks of dust.' [A monk] asked, 'What about when the golden lock has not yet opened?' The master said, 'It is open.' [A monk] asked, 'What about when a student wishes to cultivate practice?' The master said, 'Empty space has never decayed.' Xuefeng was standing in attendance. The master pointed to a stone in front of the hut and said, 'The Buddhas of the three periods are all inside here.' Xuefeng said, 'You must know there is one not inside here.' The master then went back to sit in the hut. One day, Xuefeng accompanied the master to visit the hermit of Longmian. Xuefeng asked, 'Which way does the road to Longmian go?' The master pointed forward with his staff. Xuefeng said, 'Does it go east, or does it go west?' The master said, 'A bucket of black lacquer!' On another day, Xuefeng asked again, 'What about when it is accomplished in a single hammer blow?' The master said, 'Not a clever fellow.' Xuefeng said, 'What about when a single hammer blow is not used?' The master said, 'A bucket of black lacquer!' One day the master sat in his hut. Xuefeng asked, 'Upādhyāya, does anyone here still come for instruction?' The master picked up a hoe from under the bed and tossed it in front of him. Xuefeng said, 'Then I shall dig right here.' The master said, 'The lacquer bucket is not sharp.' When Xuefeng took his leave, the master went to the gate to see him off, and suddenly called out, 'Practitioner!' Xuefeng turned his head and responded, 'Yes?' The master said, 'Be a good monk along the road.' [A monk] asked, 'The old year has passed and the new year has arrived; is there anyone who is not involved in these two paths?' The master said, 'There is.' The monk said, 'Who is the one not involved?' The master said, 'The prime month begins good fortune; the myriad things are renewed.' [A monk] asked, 'Vaguely resembling a half moon, seemingly like three stars; heaven and earth cannot contain it—where do you illuminate it, Master?' The master said, 'What are you saying?' The monk said, 'I suppose, Master, you only have waves on still water, and no sky-flooding billows.' The master said, 'Idle words.' [A monk] asked, 'What about when coming in kind?' The master said, 'Coming in the kind of humans, coming in the kind of horses.' [A monk] asked, 'Buddha after Buddha gives a hand, patriarch after patriarch transmits; what Dharma is transmitted?' The master said, 'This old monk does not know how to tell lies.' [A monk] asked, 'What is stepping out the gate and not seeing the Buddha?' The master said, 'Nothing to behold.' [The monk] asked, 'What is entering the room and departing from father and mother?' The master said, 'Nothing born.' [A monk] asked, 'What is hiding one's body in the blazing flames?' The master said, 'What concealment is there?' [The monk] asked, 'What is hiding one's body in a pile of charcoal?' The master said, 'I say you are black as lacquer.' [A monk] asked, 'What about when the exact truth is not clear?' The master said, 'It is clear.' [A monk] asked, 'What is the final phrase?' The master said, 'At the very beginning it could not be understood.' [A monk] asked, 'From sprouts one discerns the soil; through words one knows the person. I wonder, by what can one discern?' The master said, 'It cannot be cited.' [A monk] asked, 'Among the three hundred people in the monastery, is there anyone not counted among the number?' The master said, 'Look a hundred years ago and fifty years hence.' The master asked a monk, 'I have long heard of the ginger master of Shushan; could that be you?' There was no answer. (Fayan said in his place, 'I have long revered the Upādhyāya.') A monk asked, 'Holding unworked jade, I come to the master; please, Master, carve and polish it.' The master said, 'It will not make timber for ridgepoles and beams.' [The monk] said, 'Then Bian He has no place to show himself.' The master said, 'Shouldering it means hardship and toil.' [The monk] said, 'What about when not shouldering it?' The master said, 'I would not have you embrace unworked jade, come to the master, and ask for further carving and polishing.' [A monk] asked, 'Prince Nezha broke his bones to repay his father and cut his flesh to repay his mother; what was Nezha’s original body?' The master put down the staff in his hand. [A monk] asked, 'Regarding the two words "Buddha" and "Dharma", how can one discern purity and impurity?' The master said, 'Buddha and Dharma: purity and impurity.' [The monk] said, 'I do not understand.' The master said, 'What did you just ask?' [A monk] asked, 'Both alike are water; why is the sea salty and the river fresh?' The master said, 'Stars in the sky, trees on the earth.' (Fayan said separately, 'It seems greatly contrary.') [A monk] asked, 'What is the ancestral master’s intention?' The master said, 'Maitreya cannot find a place to receive prophecy.' [A monk] asked, 'Since the Upādhyāya resided here, what realm has there been?' The master said, 'A tufted-hair girl with white-haired threads.' [A monk] asked, 'What is the insentient preaching the Dharma?' The master said, 'Fierce.' [A monk] asked, 'What is Vairocana?' The master said, 'Already having a name.' [The monk] asked, 'What is Vairocana’s teacher?' The master said, 'Understand it before Vairocana existed.' [A monk] asked, 'Please, Master, utter a succinct phrase.' The master said, 'Good.' [A monk] asked, 'What about when the four mountains press close together?' The master said, 'The five aggregates are all empty.' [A monk] asked, 'What about before a single thought arises?' The master said, 'Truly a lie.' [A monk] asked, 'How far apart are the ordinary and the holy?' The master stepped down from the meditation seat and stood. [A monk] asked, 'If a student asks a single question, the Upādhyāya answers; what if suddenly there are a thousand or ten thousand questions?' The master said, 'Like a hen brooding on an egg.' [A monk] asked, '"In heaven and earth, I alone am the honored one." What is "I"?' The master said, 'What fault is there in pushing over this old barbarian?' [A monk] asked, 'Who is the Upādhyāya’s teacher?' The master said, 'Meeting him, one does not see his head; following him, one does not see his form.' [A monk] asked, 'Before the carved image is completed, I wonder where the body is?' The master said, 'Do not create confusion.' The monk said, 'What about whether it appears or does not appear?' The master said, 'Where is it hidden?' [A monk] asked, 'How does an eyeless person advance?' The master said, 'Pervading the ten directions.' The monk said, 'If without eyes, why pervade the ten directions?' The master said, 'Can eyes even be fitted?' [A monk] asked, 'What is the meaning of coming from the west?' The master said, 'Not taboo.' [A monk] asked, 'What about before the moon is full?' The master said, 'Swallowing two or three.' The monk said, 'What about after it is full?' The master said, 'Spitting out seven or eight.' [A monk] asked, 'When the sun and moon are not yet bright, where are the Buddha and sentient beings?' The master said, 'Seeing this old monk angry, they say angry; seeing this old monk pleased, they say pleased.' The master asked a monk, 'Where do you come from?' [The monk] said, 'I have come from paying respects to the ancestral masters at Dongshan and Xishan.' The master said, 'The ancestral masters are not at Dongshan or Xishan.' The monk had no words. (Fayan said in his place, 'The Upādhyāya knows the ancestral masters.') [A monk] asked, 'What is the aim within the profound?' The master said, 'It does not reach your mouth to speak.' [A monk] asked, 'What about before Niutou met the Fourth Patriarch?' The master said, 'He was a teacher to others.' [The monk] also asked, 'What about after he met him?' The master said, 'He was not a teacher to others.' [A monk] asked, 'All Buddhas appear in the world solely because of the one great matter of causes and conditions. What is the one great matter of causes and conditions?' The master said, 'Minister of Works Yin opened the hall for this old monk.' [A monk] asked, 'What is the Buddha?' The master said, 'An illusion cannot be sought.' [A monk] asked, 'I have sought the master from a thousand li away; please, Master, receive me.' The master said, 'Today this old monk has a backache.' The vegetable-garden keeper entered the abbot's quarters to request instruction. The master said, 'Go for now; wait until there is no one around, and I will explain it for the ācārya.' The next day, the vegetable-garden keeper watched until no one was around and came again to ask the Upādhyāya to explain. The master said, 'Come closer.' The vegetable-garden keeper came closer. The master said, 'On no account must you bring this up to others.' [A monk] asked, 'Setting aside throat, lips, and mouth, please speak, Master.' The master said, 'You just want me to be unable to speak.' [A monk] asked, 'What about before Bodhidharma came?' The master said, 'Pervading heaven and pervading earth.' [The monk] said, 'What about after he came?' The master said, 'It cannot be covered over.' [A monk] asked, 'What about before the Upādhyāya saw his late teacher?' The master said, 'Helpless throughout the whole body.' [The monk] said, 'What about after seeing your late teacher?' The master said, 'The whole body cannot be smashed.' [The monk] said, 'Did you still obtain it from the master or not?' The master said, 'In the end I did not fail him.' [The monk] said, 'Then you obtained it from the master.' The master said, 'Use your own eyes to pursue it.' [The monk] said, 'Then you failed your late teacher.' The master said, 'Not only did I fail my late teacher, I also failed this old monk.' [A monk] asked, 'The seven Buddhas are disciples of Mañjuśrī; does Mañjuśrī still have a teacher?' The master said, 'Speaking like that just now is much like humbling oneself to extol another.' [A monk] asked, 'What about before the golden rooster crows?' The master said, 'There is no such sound.' [The monk] said, 'What about after it crows?' The master said, 'Each knows the time.' [A monk] asked, 'The lion is the king of beasts; why is it swallowed by the six sense-objects?' The master said, 'Not making oneself great, there is neither self nor other.' The master lived on Mount Touzi for more than thirty years. Those who came and went to stimulate inquiry and seek instruction always filled the room. The master gave them free rein, answering promptly as asked with fearless eloquence. There were very many profound words of simultaneous pecking and tapping. Here only a small portion is briefly recorded. During the Zhonghe era of the Tang dynasty, the Huang Chao rebels violently arose and the realm fell into chaos. There was a mad bandit who brandished a blade up the mountain and asked the master, 'What are you doing here?' The master then preached the Dharma appropriately. The chieftain heard it, prostrated in submission, removed the robe from his body to offer it, and left. On the sixth day of the fourth month in the fourth year of the Qianhua era, the jiaxu year [914 CE], the master showed slight illness. The great assembly asked for a physician. The master said to the assembly, 'The movements, aggregation, and dispersion of the four elements are the ordinary course. Do not worry; I protect myself.' Having finished speaking, he sat cross-legged and passed away. His age was ninety-six. An imperial edict bestowed the posthumous title 'Great Master Ciji' (Compassionate Relief) and named his stupa 'Zhenji' (True Quiescence).