景德傳燈錄 4.53

4.53

嵩嶽破竈墮和尚不稱名氏。言行叵測隱居嵩嶽。山塢有廟甚靈。殿中唯安一竈。遠近祭祠不輟。烹殺物命甚多。師一日領侍僧入廟。以杖敲竈三下云。咄此竈。只是泥瓦合成。聖從何來靈從何起。恁麼烹宰物命。又打三下。竈乃傾破墮落（安國師號為破竈墮）須臾有一人青衣峨冠。忽然設拜師前。師曰。是什麼人。云我本此廟竈神。久受業報。今日蒙師說無生法。得脫此處生在天中。特來致謝。師曰。是汝本有之性。非吾彊言。神再禮而沒。少選侍僧等問師云。某等諸人久在和尚左右。未蒙師苦口直為某等。竈神得什麼徑旨便得生天。師曰。我只向伊道。是泥瓦合成。別也無道理為伊。侍僧等立而無言。師曰會麼。主事云。不會。師曰。本有之性為什麼不會。侍僧等乃禮拜。師曰。墮也墮也。破也破也。後有義豐禪師。舉白安國師。國師歎曰。此子會盡物我一如。可謂如朗月處空無不見者。難遘伊語脈。豐禪師乃低頭叉手而問云。未審什麼人遘他語脈。國師曰。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。其僧乃禮謝。師曰。本有之物物非物也。所以道心能轉物即同如來。又僧問。如何是修善行人。師曰。捻槍帶甲。云如何是作惡行人。師曰。修禪入定。僧云。某甲淺機請師直指。師曰。汝問我惡惡不從善。汝問我善善不從惡。良久又曰。會麼。僧。云不會。師曰。惡人無善念。善人無惡心。所以道。善惡如浮雲。俱無起滅處。其僧從言下大悟。有僧從牛頭處來。師乃曰。來自何人法會。僧近前叉手繞師一匝。而出。師曰。牛頭會下不可有此人。僧乃迴師上邊叉手而立。師云。果然果然。僧却問云。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。僧云。若非和尚幾錯招愆。師曰。猶是未見四祖時道理也見後通將來。僧却繞師一匝而出。師曰。順正之道今古如然。僧作禮。又僧侍立久。師乃曰。祖祖佛佛只說如人。本性本心別無道理。會取會取。僧禮謝。師乃以拂子打之曰。一處如是千處亦然。僧乃叉手近前應喏一聲。師曰。更不信更不信。僧問。如何是大闡提人。師曰。尊重禮拜。又問。如何是大精進人。師曰。毀辱瞋恚。其後莫知所終。

Upādhyāya Pozhaoduo of Mount Song did not declare his name or surname. His words and actions were unfathomable, and he lived in seclusion on Mount Song. In a mountain ravine there was a shrine that was very efficacious. In the hall there was only an earthen stove installed. People from near and far offered continuous sacrifices, slaughtering a great many living creatures. One day, the Master led his attendant monks into the shrine. Striking the stove three times with his staff, he said: 'Tut! This stove is merely formed of clay and tiles. Whence comes the sacred? From where does the supernatural arise, that you so slaughter living beings?' He struck it three more times, and the stove thereupon collapsed and fell to pieces. (National Teacher [Hui]an gave him the title Pozhaoduo ['Destroyer of the Fallen Stove']). In an instant, a person in blue clothes and a high cap suddenly bowed before the Master. The Master said, 'What person are you?' He said, 'I was originally the stove spirit of this shrine. For a long time I suffered karmic retribution. Today, receiving the Master's preaching of the Dharma of non-arising, I have been released from this place and born in the heavens. I have come specially to offer thanks.' The Master said, 'It is your inherently existing nature; it was not my forceful preaching.' The spirit bowed again and vanished. Shortly afterward, the attendant monks asked the Master: 'We have long been at your side, Upādhyāya, but have not yet received your earnest, direct instruction for us. What direct essential did the stove spirit attain that he could be born in heaven?' The Master said, 'I only told him that it was formed of clay and tiles; there was no other principle for him.' The attendant monks stood without speaking. The Master said, 'Do you understand?' The director of affairs said, 'I do not understand.' The Master said, 'Why do you not understand the inherently existing nature?' The attendant monks then bowed. The Master said, 'Fallen, fallen! Broken, broken!' Later, Chan Master Yifeng related this to National Teacher An. The National Teacher sighed and said: 'This fellow has completely understood that things and self are one and the same. He may be called like the bright moon in the sky, with nothing unseen. It is hard to meet his train of words.' Chan Master Feng then bowed his head, folded his hands, and asked, 'May I ask what kind of person can meet his train of words?' The National Teacher said, 'One who does not know.' A monk also asked, 'What is it like when thing after thing is formless?' The Master said, 'If you bow, there is only you and not me. If you do not bow, there is only me and not you.' The monk then bowed in thanks. The Master said, 'The inherently existing thing is not a thing. Therefore it is said: When the mind can turn things, it is identical to the Tathāgata.' A monk also asked, 'What is a practitioner of good?' The Master said, 'Gripping a spear and wearing armor.' He asked, 'What is a practitioner of evil?' The Master said, 'Cultivating Chan and entering samādhi.' The monk said, 'My capacity is shallow; please give me direct instruction, Master.' The Master said, 'When you ask me about evil, evil does not come from good. When you ask me about good, good does not come from evil.' After a long pause, he added, 'Do you understand?' The monk said, 'I do not understand.' The Master said, 'An evil person has no good thoughts; a good person has no evil mind. Therefore it is said: Good and evil are like floating clouds; neither has a place of arising or ceasing.' From these words, that monk was greatly awakened. There was a monk who came from Niutou's place. The Master said, 'Whose Dharma assembly do you come from?' The monk stepped forward, folded his hands, circled the Master once, and went out. The Master said, 'There must not be such a person under Niutou's assembly.' The monk then returned, stood above the Master with folded hands. The Master said, 'Indeed, indeed.' The monk then 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, 'In that case, one complies with the correct and returns to the source.' The Master said, 'Returning to the source—what is there to comply with?' The monk said, 'If not for the Upādhyāya, I would have nearly incurred fault.' The Master said, 'That is still the principle before meeting the Fourth Patriarch. After seeing him, let it be completely understood!' The monk then circled the Master once and went out. The Master said, 'The path of complying with the correct has always been so, past and present.' The monk bowed. Another monk stood in attendance for a long time. The Master said, 'The patriarchs and Buddhas only spoke of being like people. The fundamental nature and original mind have no other principle. Comprehend it! Comprehend it!' The monk bowed in thanks. The Master then struck him with his fly-whisk and said, 'One place is like this, and a thousand places are also like this.' The monk then folded his hands, stepped forward, and voiced assent. The Master said, 'Still not believing! Still not believing!' A monk asked, 'What is a great icchantika?' The Master said, 'Honoring and bowing.' He also asked, 'What is a person of great vigor?' The Master said, 'Slander, humiliation, and anger.' Later, no one knew where he ended his days.