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師渚宮人，未出家時為餅舖，住寺前。每日供餅十枚上天皇。皇受已，卻留一餅與之曰：惠汝以蔭子孫。師曰：「是某將來，何以返曰惠汝？」曰：「是汝將來，復汝何咎？」師因悟入，遂投出家。一日問曰：「某自到來，不蒙指示心要。」曰：「自汝到來，未嘗不指示汝心要。」師曰：「何處是指示？」曰：「汝擎茶來，吾為汝接；汝行食來，吾為汝受；汝和南時，吾便低首，何處不指示心要？」師低首良久，天皇曰：「見則直下便是，擬思即差。」當下開解。
註解：
崇信禪師是渚宮人，沒出家前他在廟前開一間餅店。每天他供養天皇禪師十個糕餅。皇禪師收了餅後，也會給他一塊餅說：「這餅施惠給你，保佑你的子孫。」他說：「本來是我給你的，你怎麼說是你給我的？你怎可說給我施恩惠呢？」皇禪師答：「是我給你的，這有甚麼過錯？」因此他明白餅己供養道場，它就屬於道場的。要是道場給他東西，自然是施惠於他。懂得這個道理後，他便跟隨天皇禪師出家了。
人被世俗所迷，是很不容易擺脫的。比如我的弟子，有些說很會說，但有境界時又不能把持得住，見到甚麼就貪甚麼。見到名就好名；見到利就好利。不論碰到甚麼境界心就跟著動了。多數人自然都知道出家好，就是不容易跳得出紅塵。可是這個餅店老闆卻能夠在廟上出了家。
有一天他問天皇禪師：「自從我到這裏來，沒有承蒙您指示法要。」天皇禪師答：「自從你到這裏來，我未嘗沒有指示你心法之要。」禪師並沒有戲言，修行正是在吃飯、穿衣，睡覺之中，這些就是心法的要處。
他問：「您怎麼教我的？」
皇禪師答：「你端茶來，我便接下；你捧飯菜，我則受食；你作禮時，我也受禮。我怎麼沒有示你心要呢？」你覺得餓就知道要吃飯；覺得冷
了就知道要添衣服；覺得睏了就知道要睡覺。你端飯來，我接來吃。這正是指示你法要，也正是我們感應道交的時候。你合掌，我點頭。我哪裏沒有指示你法要？我怎麼沒有揭示你真心的法門？真心是彼此心裏明白：我喝你端來的茶，吃你奉上的菜飯。
他好久低著頭。天皇禪師說：「你要明白了，即刻就可明白見性。還要想一下，就不是了。」他立刻開悟了：他知道言語道斷，心行處滅，真心顯現，真心不能用思慮。
贊曰：
十餅饋師，換卻隻眼。
直下知歸，聖凡機顯。
任性逍遙，星馳電捲。
龍潛於淵，長空月現。
註解：
「十餅饋師，換卻隻眼」：他以十個糕餅供養法師，換得了一隻眼，智慧眼可說是法、肉、佛，慧眼。
「直下知歸，聖凡機顯」：他馬上明白歸家之路，「聖凡機顯」這聖人和凡夫的根基顯出來了，他有聖人的根器明顯可見。
「任性逍遙，星馳電捲」：東西逍遙，任運自在，他無處不自在，有如星星奔馳，又像電光迅速。
「龍潛於淵，長空月現」：他就如潛龍藏在深淵，又好像在虛空內有個月光顯出來。
又說偈曰：
點心燒餅可充饑，惠汝蔭子免流離，真誠供養原無相，大智教人即菩提。吃飯穿衣顯法要，迎賓待客見天機。本地風光由任運，勉強造作差毫釐。
「點心燒餅可充饑，惠汝蔭子免流離」：餅店老闆的燒餅點心用來供養法師，禪師庇蔭他子孫，家宅平安。「真誠供養原無相，大智教人即菩提」：他真誠的供養並無所求，無相就是掃一切法，離一切相。凡所有相皆是虛妄。「大智教人即菩提」有大智慧的祖師教人返迷歸覺，離苦得樂，返本還原。
「吃飯穿衣顯法要，迎賓待客見天機」：「吃飯穿衣顯法要」萬事萬物都是在說法，不明白的話，萬事萬物都是在作夢。「迎賓待客見天機」道是在日用倫常裏找，不用再外找。如果日用生活中能守規矩，你就是道在其中。如果不是，就該警覺的！
「本地風光由任運，勉強造作差毫釐」：本地風光不假造作，半點勉強就差之千里。
〈全文完〉
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The Master was a native of
Zhugong. Before he left the home-life, he ran a pastry stall
in front of a monastery. Every day he would offer ten
pastries to Master Tian Huang (Heavenly King). After Master
Huang accepted them, he would give one back to him and say,
"I give you this for your sons and grandsons."
The Master said, "I am giving
this to you. Why do you say that it is your gift to me?"
Master Huang replied, "Since you
gave it to me, what's wrong with my giving it back to you?"
The Master understood at once and left the home-life under
Master Huang.
One day, the Master asked Master
Tian Huang, "Ever since I've been here, you have not
instructed me on the essentials of the mind."
Master Tian Huang answered, "Ever
since you came, I have instructed you on the essentials of
the mind. I have never failed to do that."
The Master asked, "In what ways
have you instructed me?"
Master Huang replied, "When you
bring me tea, I take it; when you bring me food, I accept
it; when you put your palms together in respect, I lower my
head in acknowledgment. In what way am I not instructing you
on the essentials of the mind?"
The Master lowered his head for a
long time. Then Master Tian Huang said, "You must see and
understand directly. Once you start deliberating, you've
made a mistake." The Master immediately understood.
Commentary:
The Master was a native of Zhugong. Before he left the
home-life, he ran a pastry stall in front of a monastery.
Every day he would offer ten pastries to Master Tian Huang
(Heavenly King). After Master Huang accepted them, he would
give one back to him and say, "I give you this for your sons
and grandsons."
The Master said, "I am giving this to
you. Why do you say that it is your gift to me? Why do you
say that you are favoring me?"
Master Huang replied, "Since you
gave it to me, what's wrong with my giving it back to you?"
The Master understood at once that
since he had given the cakes to the monastery, they then
belonged to the monastery. If the monastery gave them back
to him, then of course it was a favor. Having understood,
the Master left the home-life under Master Huang.
Human beings are confused by the world,
and it is not easy for them to be liberated. For instance,
some of my disciples could speak very well, but when it came
to actual practice, they could not do it. They became greedy
for whatever they saw. If they saw fame, they wanted fame.
If they saw profit, they pursue profit. Their minds moved
with whatever state they encountered. Most people
instinctively know that it is good to leave the home-life,
but it is not easy for them to renounce the mundane world.
This pastry vender, however, was able to leave the home-life
at a monastery.
One day, the Master asked Master
Tian Huang, "Ever since I've been here, you have not
instructed me on the essentials of the mind."
Master Tian Huang answered, "Ever
since you came, I've instructed you on the essentials of the
mind. I've never failed to do that." The Master was
not joking. Cultivation lies in just these things: eating,
wearing clothes, and sleeping. Those are the essentials of
the mind.
The Master asked, "In what ways
have you instructed me?"
Master Huang replied, "When you
bring me tea, I take it; when you bring me food, I accept
it; when you put your palms together in respect, I lower my
head in acknowledgment. In what way am I not instructing you
in the essentials of the mind?" When you are
hungry, you eat. When you are cold you put on clothes. When
you are tired, you go to sleep. When you bring me a meal, I
take it from you. That is instructing you in the essentials
of Dharma. It is precisely when we have an interchange that
the Way and the response intertwine. When you put your palms
together, I nod. When have I failed to instruct you in the
essentials of the Dharma? When have I not revealed to you
the Dharma-doors of the true mind? The true mind is in
mutual understanding. I take the tea you bring me and eat
the meal you send me.
The Master lowered his head for a
long time. Then Master Tian Huang said, "You have to see and
understand directly. Once you start deliberating, you've
made a mistake." The Master immediately understood.
He knew that where speech ends, the conscious mind
disappears, and the true mind is revealed. The true mind
cannot be deliberated about.
A verse in praise says:
He offered the Master ten pieces of pastry, And received an
Eye in exchange. Understanding directly the way to return,
His sagely and common potentials were revealed. He now roams
everywhere at ease, Swift as the stars and lightning, Like a
dragon hidden deep in an abyss Or a moon appearing in the
vast sky.
Commentary:
He offered the Dharma Master ten pieces of pastry, /
And received an Eye, the wisdom eye, in
exchange. One could say it was the Dharma eye, the flesh
eye, the Buddha eye, or the wisdom eye.
Understanding directly the way to
return, / His sagely and common potentials were revealed.
He immediately understood the path to return home, and his
capacity for sagehood could be seen.
He now roams everywhere at ease,
as free as can be, swift as the stars and lightning.
He was like a dragon hidden deep in an
abyss / Or a moon appearing in the vast
sky, like moonlight shining in space.
Another verse says:
Pastries and cakes can satisfy your hunger.
I favor you with one cake to protect your sons from want.
A sincere offering is fundamentally without marks.
Using great wisdom to teach people is Bodhi.
Eating and wearing clothes reveal the Dharma's essentials.
While greeting guests, one perceives the divine secret.
Our original nature is effortlessly found;
If things are contrived, we miss the mark by a hairs
breadth.
Commentary:
Pastries and cakes can satisfy your hunger.
/ I favor you with one cake to protect your sons
from want. The pastry vender made offerings of
pastries to the Dhyana Master, who in turn blessed his
offspring and household with peace.
A sincere offering is
fundamentally without marks. / Using great wisdom to teach
people is Bodhi. He made his offering sincerely,
without seeking anything in return. Without marks means he
swept away all dharmas and separated from all marks. All
marks are empty and false. This very wise Patriarch taught
people to turn away from confusion and go back to
enlightenment, to leave suffering and attain happiness, to
return to their original source.
Eating and wearing clothes reveal
the Dharma's essentials. If you understand, then
everything is speaking Dharma. If you don't understand, then
everything is a dream. While greeting guests, one
perceives the divine secret. The Way is to be found
in everyday life. It is not to be found somewhere else. If
you are proper in every aspect of your daily life, then you
are living the Way. If you are not, then you should wake up!
Our original nature is effortlessly
found; / If things are contrived, / We miss the mark by a
hairsbreadth. Our inherent nature is totally unpretentious.
If we act the least bit contrived, we will miss it by a
thousand miles.
(The End)
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