Records of the Transmission of the Lamp, Volume Fifteen

青原下十世下

Tenth Generation below Qingyuan, latter part

雪竇顯禪師法嗣

Dharma Heirs of Chan Master Xian of Xuedou

越州天衣義懷禪師

Chan Master Yihuai of Tianyi in Yuezhou

永嘉樂清陳氏子也。世以漁為業。母夢星殞於屋。乃孕。及產。尤多吉祥。兒時坐船尾。父得魚付師貫之。師不忍。乃私投江中。父怒。笞之。師恬然如故。長遊京師。依景德寺為童行。天聖中。試經得度。謁金鑾善葉縣省。皆蒙印可。遂由洛抵龍門。復至都下。欲繼宗風。意有未決。忽遇言法華。拊師背曰。雲門臨濟去。及至姑蘇。禮明覺於翠峰。覺問。汝名甚麼。曰。義懷。覺曰。何不名懷義。曰。當時致得。覺曰。誰為汝立名。曰。受戒來十年矣。覺曰。汝行腳費卻多少草鞋。曰。和尚莫瞞人好。覺曰。我也沒量罪過。汝也沒量罪過。你作麼生。師無語。覺打曰。脫空謾語漢。出去。入室次。覺曰。恁麼也不得。不恁麼也不得。恁麼不恁麼總不得。師擬議。覺又打出。如是者數四。尋為水頭。因汲水折擔。忽悟。作投機偈曰。一二三四五六七。萬仞峰頭獨足立。驪龍頷下奪明珠。一言勘破維摩詰。覺聞拊幾稱善。後七坐道場。化行海內。嗣法者甚眾。住後。僧問。如何是佛。師曰。布髮掩泥。橫身臥地。曰。意旨如何。師曰。任是波旬也皺眉。曰。恁麼則謝師指示。師曰。西天此土。問。學人上來。請師說法。師曰。林間鳥噪。水底魚行。上堂。須彌頂上。不扣金鐘。畢缽巖中。無人聚會。山僧倒騎佛殿。諸人反著草鞋。朝遊檀特。暮到羅浮。拄杖針筒。自家收取。上堂。衲僧橫說竪說。未知有頂門上眼。時有僧問。如何是頂門上眼。師曰。衣穿瘦骨露。屋破看星眠。上堂。大眾集定。乃曰。上來道箇不審。能銷萬兩黃金。下去道箇珍重。亦銷得四天下供養。若作佛法話會。滴水難消。若作無事商量。眼中著屑。且作麼生即是。良久。曰。還會麼。珍重。上堂。夫為宗師。須是驅耕夫之牛。奪飢人之食。遇賤即貴。遇貴即賤。驅耕夫之牛。令他苗稼豐登。奪飢人之食。令他永絕飢渴。遇賤即貴。

He was a son of the Chen family of Yueqing in Yongjia. His family made its living by fishing. His mother dreamt a star fell on the house, and then conceived. At his birth there were many auspicious signs. As a child he sat in the stern of the boat; when his father caught a fish he gave it to the Master to string, but the Master could not bear it and secretly threw it into the river. His father was angry and beat him, but the Master was calm as before. When he grew up he went to the capital and became a postulant at the Jingde Monastery. In the Tiansheng era he passed the sutra examination and was ordained. He called on Shan of Jinluan and Sheng of Yexian, and was certified by both. He then went from Luo to Longmen, and again to the capital, wishing to succeed to the school's wind, but his mind was not yet decided. Suddenly he met Yan Fahua, who patted him on the back and said, 'Yunmen and Linji have gone.' When he reached Gusu he paid his respects to Mingjue at Cuifeng. Jue asked, 'What is your name?' He said, 'Yihuai.' Jue said, 'Why not Yihuai reversed?' He said, 'I got it at the time.' Jue said, 'Who gave you your name?' He said, 'It is ten years since I was ordained.' Jue said, 'How many straw sandals have you worn out on pilgrimage?' He said, 'Reverend, do not deceive people.' Jue said, 'I have immeasurable faults, and you have immeasurable faults — how do you make it out?' The Master had no answer. Jue beat him and said, 'Empty, deceitful talker, get out.' As he was entering the room, Jue said, 'Like this, it will not do; not like this, it will not do; like this and not like this, it will not do either.' As the Master began to deliberate, Jue drove him out again. This happened four times. Before long he became the water carrier, and as he drew water the carrying pole broke, and he suddenly awakened. He made a verse of his understanding: 'One, two, three, four, five, six, seven; on a ten-thousand-fathom peak I stand on one foot. Snatching the bright pearl from beneath the black dragon's jaw, with one word I break through Vimalakirti.' Jue heard it, patted the table and praised him. Later he sat in seven places of the Way and his teaching spread through the land, and those who succeeded to his Dharma were very many. After he took up residence, a monk asked, 'What is the Buddha?' The Master said, 'Spreading his hair to cover mud, stretching out his body and lying on the ground.' He said, 'What does it mean?' The Master said, 'Even Mara knits his brows.' He said, 'If so, then I thank the Master for his instruction.' The Master said, 'The Western Heaven and this land.' He asked, 'The student has come up — I beg the Master to speak the Dharma.' The Master said, 'Birds chirp in the wood; fish swim at the bottom of the water.' Ascending the hall: 'On the summit of Mount Sumeru no golden bell is struck; in the Pippala Rock no one gathers. This mountain monk rides backward on the Buddha hall, and you people wear your straw sandals the wrong way round. In the morning I roam Dantaka and by evening I reach Luofu. The staff and the needle tube — collect them yourself.' Ascending the hall: 'The patch-robed monk speaks of it sideways and speaks of it upright, and does not yet know the eye on the crown of the head.' At that time a monk asked, 'What is the eye on the crown of the head?' The Master said, 'The clothes are worn through and the lean bones show; the house is broken and one lies watching the stars.' Ascending the hall, when the great assembly had gathered, he said, 'Coming up and saying a greeting can consume ten thousand ounces of gold; going down and saying take care can also consume the offerings of the four continents. If you take it as a word of Buddha Dharma, not a drop of water can be digested. If you deliberate it as nothing to do, there is a speck in your eye. Tell me, what then is right?' After a long while he said, 'Do you understand? Take care.' Ascending the hall: 'One who is a master must drive off the plowman's ox and snatch away the hungry man's food. Meeting the lowly, make them noble; meeting the noble, make them lowly. Driving off the plowman's ox makes his crops abundant; snatching the hungry man's food cuts off his hunger and thirst forever. Meeting the lowly, make them noble,'

握土成金。遇貴即賤。變金成土。老僧亦不驅耕夫之牛。亦不奪飢人之食。何謂。耕夫之牛。我復何用。飢人之食。我復何餐。我也不握土成金。也不變金作土。何也。金是金。土是土。玉是玉。石是石。僧是僧。俗是俗。古今天地。古今日月。古今山河。古今人倫。雖然如此。打破大散關。幾箇迷逢達磨。上堂。鴈過長空。影沉寒水。鴈無遺蹤之意。水無留影之心。若能如是。方解向異類中行。不用續鳧截鶴。夷嶽盈壑。放行也百醜千拙。收來也攣攣拳拳。用之。則敢與八大龍王鬬富。不用。都來不直半分錢。參。上堂。髑髏常幹世界。鼻孔摩觸家風。芭蕉聞雷開。葵花隨日轉。諸仁者。芭蕉聞雷開。還有耳麼。葵花隨日轉。還有眼麼。若也會得。西天即是此土。若也不會。七九六十三。收。上堂。靈源絕朕。普現色身。法離斷常。有無堪示。所以道。塵塵不見佛。剎剎不聞經。要會靈山親授記。晝見日。夜見星。良久。曰。若到諸方。不得錯舉。參。上堂。夜來寒霜凜冽。黃河凍結。陝府鐵牛腰折。盡道女媧煉石補天。爭奈西北一缺。如今欲與他補卻。又恐大地人無出氣處。且留這一竅。與大地人出氣。參。上堂。虗明自照。不勞心力。上士見之。鬼神茶飯。中下得之。狂心頓息。更有一人。切忌道著。上堂。光透日月。明暗不收。智出聖凡。賢愚不歷。所以道。不用低頭。思量難得。良久曰。是甚麼。上堂。青蘿夤緣。直上寒松之頂。白雲淡濘。出沒太虗之中。何似南山起雲。北山下雨。若也會得。甜瓜徹蔕甜。若也不會。苦瓠連根苦。上堂。無邊剎境。自他不隔於毫端。且道妙喜世界。不動如來。說甚麼法。十世古今。始終不離於當念。祇如威音王佛最初一會。度多少人。若是通方作者。試為道看。良久曰。行路難。行路難。萬仞峰頭君自看。上堂。枯桑知天風。海水知天寒。金色頭陀。

'and grasping earth, it becomes gold. Meeting the noble, make them lowly, and gold changes into earth. This old monk does not drive off the plowman's ox, and does not snatch the hungry man's food either. Why? The plowman's ox — what use have I for it? The hungry man's food — what would I eat it for? I do not grasp earth to make gold, nor change gold into earth. Why? Gold is gold, earth is earth, jade is jade, stone is stone, monk is monk, layman is layman. Ancient and present heaven and earth, ancient and present sun and moon, ancient and present mountains and rivers, ancient and present human ties. Yet though it is so, break through the Great Loose Pass — how many are there who meet Bodhidharma in delusion?' Ascending the hall: 'The wild goose passes across the long sky, its shadow sinks in the cold water. The goose has no intent to leave a trace, and the water has no mind to keep the shadow. If you can be like this, then you understand walking among different kinds; you need not lengthen the duck or cut the crane, level the mountain or fill the ravine. Let go, and it is a hundred uglinesses and a thousand clumsinesses; gather it in, and it is cramped and huddled.' Use it, and one dares to vie in wealth with the eight great dragon kings. Not use it, and it is not worth half a coin. Study. Ascending the hall: 'The skull always dries the world; the nostrils rub against the family style. The banana tree opens on hearing thunder, and the sunflower turns with the sun. Good people, the banana tree opens on hearing thunder — does it have ears? The sunflower turns with the sun — does it have eyes? If you can understand,' the Western Heaven is this land. If you cannot, seven nines are sixty-three. Withdraw. Ascending the hall: 'The numinous source cuts off traces and universally manifests the form body. The Dharma is apart from annihilation and permanence; being and non-being cannot show it. Therefore it is said: in dust after dust one does not see the Buddha; in land after land one does not hear the sutra. If you would understand the prediction personally granted at Vulture Peak: by day see the sun, by night see the stars.' After a long while he said, 'If you go to other quarters, do not raise it wrongly. Study.' Ascending the hall: 'Last night the cold frost was bitter and the Yellow River froze over; the iron ox of Shaanfu broke its waist. Everyone says Nuwa smelted stone to patch the sky, but what can be done about the one gap in the northwest? Now if one wanted to patch it for her, one fears the people of the great earth would have no place to breathe. So let this one opening remain, for the people of the great earth to breathe through. Study.' Ascending the hall: 'Empty and bright, it shines of itself; no effort of mind is needed. The superior man sees it and it is ghost and god fare. The middling and lesser attain it and the mad mind is at once stilled. There is one more man — most of all, do not speak of him.' Ascending the hall: 'Its light penetrates sun and moon, and it takes in neither light nor dark. Its wisdom goes beyond sages and commoners, and it passes through neither worthy nor fool. Therefore it is said: no need to bow the head; deliberation makes it hard to attain.' After a long while he said, 'What is it?' Ascending the hall: 'The green vines climb straight to the top of the cold pine; the white clouds are pale and still, appearing and disappearing in the great void. How is that like clouds rising on the south mountain and rain falling on the north mountain? If you can understand, a sweet melon is sweet through to the stem. If you cannot, a bitter gourd is bitter to the root.' Ascending the hall: 'In the boundless lands, self and other are not separated by a hair's tip. Tell me, in the world of Wonderful Joy, what Dharma does the Immovable Tathagata speak? In the ten ages, ancient and present, beginning and end never depart from the present thought. Tell me, at the very first assembly of the Buddha King of Awesome Sound, how many people did he save? If you are one who understands all quarters,' try speaking it. After a long while he said, 'Hard is the road, hard is the road; on the ten-thousand-fathom peak, look for yourself.' Ascending the hall: 'The withered mulberry knows the sky's wind; the sea water knows the sky's cold. The golden-complexioned ascetic,'

見處不真。鷄足山中。與他看守衣缽。三千大喻。八百小喻。大似泥裡洗土塊。四十九年。三百六十餘會。摩竭提國猶較些子。德山臨濟。雖然丈夫。爭似罽賓國王。一刀兩段。如今若有箇人鼻孔遼天。山僧性命何在。良久曰。太平本是將軍致。不許將軍見太平。喝一喝。下座。僧問。天不能葢。地不能載。未審是甚麼人。師曰。掘地深埋。曰。此人還受安排也無。師曰。土上更加泥。問。牛頭未見四祖時如何。師曰。長江無六月。曰。見後如何。師曰。一年一度春。室中問僧。無手人能行拳。無舌人解言語。忽然無手人打無舌人。無舌人道箇甚麼。又曰。蜀魄連宵呌。鵽鳭終夜啼。圓通門大啟。何事隔雲泥。晚年以疾居池陽杉山菴。門弟子智才住臨平之佛日。迎歸侍奉。才如蘇城未還。師速其歸。及踵門。師告之曰。時至。吾行矣。才曰。師有何語示徒。乃說偈曰。紅日照扶桑。寒雲封華嶽。三更過鐵圍。拶折驪龍角。才問。卵塔已成。如何是畢竟事。師舉拳示之。遂就寢。推枕而寂。塔全身寺東之原。崇寧中諡振宗禪師。

'his place of seeing is not true. In Cock's Foot Mountain he kept watch over the robe and bowl for him. Three thousand great parables and eight hundred small parables are much like washing clods of earth in mud. Forty-nine years and more than three hundred and sixty assemblies — Magadha is a bit better. Deshan and Linji, though they were great men, are not the equal of the king of Kipin, who cut it in two with one knife. Now if there were a man whose nostrils reach to the sky, where would this mountain monk's life be?' After a long while he said, 'The great peace was brought about by the general, but the general is not allowed to see the great peace.' He gave a shout and descended from the seat. A monk asked, 'Heaven cannot cover him and earth cannot bear him — I wonder what sort of man he is?' The Master said, 'Dig the ground and bury him deep.' He said, 'Does this man still receive arrangements or not?' The Master said, 'Add more mud on top of the earth.' He asked, 'What was it like before Niutou met the Fourth Ancestor?' The Master said, 'The long river has no sixth month.' He said, 'And after he met him?' The Master said, 'Spring once a year.' In the room he asked a monk, 'A man without hands can swing his fists; a man without a tongue can speak. If suddenly the man without hands strikes the man without a tongue, what does the man without a tongue say?' Again he said, 'The cuckoo calls all night, the water bird cries all night long. The gate of perfect penetration is thrown wide open — why is it separated by clouds and mud?' In his later years, because of illness, he dwelt at the Shanshan Hermitage in Chiyang. His disciple Zhicai was residing at the Furi Monastery in Linping, and welcomed him back to serve him. Cai had not yet returned from Suzhou city; the Master urged him to return, and he came to the gate. The Master told him, 'The time has come; I am going.' Cai said, 'Has the Master any words to show the disciples?' Then he spoke a verse: 'The red sun shines on Fusang; cold clouds seal Hua Mountain. At the third watch I pass the Iron Enclosure and snap off the black dragon's horn.' Cai asked, 'The egg-shaped stupa is already made — what is the final matter?' The Master raised his fist and showed it to him, and then went to bed. He pushed aside the pillow and passed away. His whole body was enshrined in a stupa on the plain east of the monastery. In the Chongning era he was posthumously titled Chan Master Zhenzong.

越州稱心省倧禪師

Chan Master Xingzong of Chengxin in Yuezhou

僧問。如何是祖師西來意。師曰。行人念路。僧曰。不會。師曰。緊峭草鞋。上堂。佛種從緣起。是故說一乘。拈拄杖曰。拄杖是緣。那箇是佛種。拄杖是一乘法。那箇是緣。這裡參見釋迦老子了。卻買草鞋行腳。不得向衲僧門下過。打折汝腰。且道衲僧據箇甚麼。良久曰。三十年後。莫孤負人。卓拄杖。下座。

A monk asked, 'What is the Ancestor's meaning of the coming from the West?' The Master said, 'A traveler thinks of the road.' The monk said, 'I do not understand.' The Master said, 'Tighten your straw sandals.' Ascending the hall: 'The Buddha seed arises from conditions; therefore the One Vehicle is spoken of.' He picked up his staff and said, 'The staff is a condition — which is the Buddha seed? The staff is the One Vehicle Dharma — which is the condition? If you understand it here, you have seen old Sakyamuni, and yet you go buying straw sandals for pilgrimage. You may not pass beneath the patch-robed monk's gate; if you do, I will break your waist. Tell me, on what does the patch-robed monk stand?' After a long while he said, 'Thirty years from now, do not let people down.' He planted his staff and descended from the seat.

泉州承天傳宗禪師

Chan Master Chuanzong of Chengtian in Quanzhou

僧問。大用現前。不存軌則時如何。師曰。承天今日高竪降旗。僧便喝。師曰。臨濟兒孫。僧又喝。師便打。問。如何是般若體。師曰。雲籠碧嶠。曰。如何是般若用。師曰。月在清池。

A monk asked, 'What about when the great function appears before one and no rules are kept?' The Master said, 'Chengtian today raises high the flag of surrender.' The monk then shouted. The Master said, 'A child and grandchild of Linji.' The monk shouted again, and the Master beat him. He asked, 'What is the essence of prajna?' The Master said, 'Clouds envelop the green peak.' He said, 'What is the function of prajna?' The Master said, 'The moon is in the clear pool.'

處州南明日慎禪師

Chan Master Rizhen of Nanming in Chuzhou

僧問。祖意教意。是同是別。師曰。水天影交碧。曰。畢竟是同是別。師曰。松竹聲相寒。

A monk asked, 'Are the Ancestor's intent and the teaching's intent the same or different?' The Master said, 'Water and sky cross their blue shadows.' He said, 'After all, are they the same or different?' The Master said, 'The sounds of pine and bamboo make each other cold.'

舒州投子法宗禪師(時稱道者)

Chan Master Fazong of Touzi in Shuzhou (called at the time the Man of the Way)

僧問。如何是道者家風。師曰。袈裟裹草鞋。曰。意旨如何。師曰。赤腳下桐城。

A monk asked, 'What is the family style of the Man of the Way?' The Master said, 'A robe wrapped around straw sandals.' He said, 'What does it mean?' The Master said, 'Barefoot to Tongcheng.'

天台寶相蘊觀禪師

Chan Master Yunguan of Baoxiang in Tiantai

僧問。如何是佛。師曰。堂堂八尺餘。

A monk asked, 'What is the Buddha?' The Master said, 'Dignified, over eight feet tall.'

嶽州君山顯昇禪師

Chan Master Xiansheng of Junshan in Yuezhou

上堂。大方無外。含褁十虗。至理不形。圓融三際。高超名相。妙體全彰。迥出古今。真機獨露。握驪珠而鑑物。物物流輝。擲寶劒以揮空。空空絕跡。把定則摩竭掩室。淨名杜詞。放行則拾得搖頭。寒山拊掌。且道是何人境界。拈拄杖卓一下。曰。瞬目揚眉處。憑君子細看。

Ascending the hall: 'The great square has no outside and embraces the ten voids; the utmost principle has no form and harmonizes the three ages. Transcending names and marks, the wondrous body is wholly manifest; standing far beyond ancient and present, the true mechanism alone is revealed. Holding the black dragon's pearl, one mirrors things, and thing after thing gives forth light.' Throwing the precious sword to brandish in emptiness, emptiness is utterly without trace. Holding fast, Magadha shut his room and Vimalakirti stopped his words; letting go, Shide shook his head and Hanshan clapped his hands. Tell me, whose realm is this? He picked up his staff, planted it once, and said, 'Where the eyes blink and the brows lift, look carefully yourself.'

平江府水月寺惠金典座

The sacristan Huijin of Shuiyue Monastery in Pingjiang Prefecture

依明覺於雪竇。聞舉須彌山話。默有契。一日欲往訊。遇之殿軒。覺問。汝名甚麼。曰。惠金。覺曰。阿誰惠汝金。曰。容少間去方丈致謝。覺曰。即今聻。曰。這裡容和尚不得。

He relied on Mingjue at Xuedou. Hearing the story of Mount Sumeru brought up, he silently had an accord. One day he wished to go and inquire, and met Jue in the temple corridor. Jue asked, 'What is your name?' He said, 'Huijin.' Jue said, 'Who gave you gold?' He said, 'Let me go to the abbot's quarters presently and thank him.' Jue said, 'And right now?' He said, 'Here there is no room for the Reverend.'

修撰曾會居士

The layman Zeng Hui, compiler of the Hanlin

幼與明覺同舍。及冠異途。天禧間。公守池州。一日會於景德寺。公遂引中庸大學。參以楞嚴符宗門語句。質明覺。覺曰。這箇尚不與教乘合。況中庸大學邪。學士要徑捷理會此事。乃彈指一下曰。但恁麼薦取。公於言下領旨。天聖初。公守四明。以書幣迎師補雪竇。既至。公曰。某近與清長老商量趙州勘婆子話。未審端的有勘破處也無。覺曰。清長老道箇甚麼。公曰。又與麼去也。覺曰。清長老且放過一著。學士還知天下衲僧出這婆子圈䙡不得麼。公曰。這裡別有箇道處。趙州若不勘破。婆子一生受屈。覺曰。勘破了也。公大笑。

In youth he shared a school with Mingjue; at twenty they went different ways. In the Tianxi era, when the lord was prefect of Chizhou, one day they met at the Jingde Monastery. The lord then brought up the Doctrine of the Mean and the Great Learning, and tested them against the Surangama and the phrases of the school, and questioned Mingjue. Jue said, 'These do not even accord with the teachings of the canon, let alone the Doctrine of the Mean and the Great Learning. If the scholar would understand this matter by a shortcut,' he snapped his fingers once and said, 'just take it up like this.' The lord received the purport at these words. In the early Tiansheng era, when the lord was prefect of Siming, he sent letters and gifts to welcome the Master to fill the abbacy of Xuedou. When he arrived, the lord said, 'I recently deliberated with Elder Qing on the story of Zhaozhou testing the old woman, and I wonder whether there is really a place where she is broken through or not.' Jue said, 'What did Elder Qing say?' The lord said, 'He has gone off like that again.' Jue said, 'Let Elder Qing pass one move; does the scholar know that the patch-robed monks of the world cannot get out of this old woman's snare?' The lord said, 'There is another place to speak of here. If Zhaozhou had not broken through her, the old woman would have suffered injustice her whole life.' Jue said, 'He has broken through her.' The lord laughed heartily.

延慶榮禪師法嗣

Dharma Heirs of Chan Master Rong of Yanqing

廬山圓通居訥祖印禪師

Chan Master Ju'ne Zuyin of Yuantong in Mount Lu

梓州人。姓蹇氏。生而英特。讀書過目成誦。十一齣家。十七試法華得度。受具後肄業講肆。耆年多下之。會禪者南遊回。力勉其行。於是徧參荊楚間。迄無所得。至襄州洞山。留止十年。因讀華嚴論有省。後遊廬山。道價日起。由歸宗而遷圓通。仁廟聞其名。皇祐初。詔住十方淨因禪院。師稱目疾。不能奉詔。有旨令舉自代。遂舉大覺璉應詔。及引對。問佛法大意稱旨。天下賢師知人也。僧問。祖剎重興時如何。師曰。人在破頭山。曰。一朝權在手。師便打。

He was a man of Zizhou, of the Jian family. From birth he was outstanding; whatever he read he could recite after one look. He left home at eleven and at seventeen passed the Lotus Sutra examination and was ordained. After ordination he studied at the lecture halls, and the elders mostly yielded to him. It happened that a Chan monk returning from the south strongly urged him to go. So he called on teachers throughout Jing and Chu, and up to the end found nothing. He came to Dongshan in Xiangzhou and stayed ten years, and had an awakening while reading the Huayan Treatise. Later he traveled to Mount Lu, and his reputation grew day by day. He moved from Guizong to Yuantong. Emperor Renzong heard of his name, and in the early Huangyou era summoned him to reside at the Shifang Jingyin Chan Monastery. The Master pleaded eye trouble and could not accept the summons. An edict ordered him to recommend a substitute, and so he recommended Dajue Lian, who answered the summons. When Lian was granted an audience and asked about the great meaning of the Buddha Dharma, his answer pleased the emperor: 'Is the worthy teacher of the world a judge of men?' A monk asked, 'What about when the ancestral monastery flourishes again?' The Master said, 'The man is on Broken Head Mountain.' He said, 'One morning the power is in his hand.' The Master then beat him.

百丈映禪師法嗣

Dharma Heirs of Chan Master Ying of Baizhang

臨安府慧因懷祥禪師

Chan Master Huaixiang of Huiyin in Lin'an Prefecture

上堂。南山高。北山低。日出東方夜落西。白牛上樹覓不得。烏鷄入水大家知。且道覓得後又如何。良久曰。堪作甚麼。

Ascending the hall: 'The south mountain is high and the north mountain is low; the sun rises in the east and sets in the west at night. The white ox goes up the tree and cannot be found; the black chicken enters the water and everyone knows it. Tell me, after finding it, what then?' After a long while he said, 'What is it good for?'

臨安府慧因義寧禪師

Chan Master Yining of Huiyin in Lin'an Prefecture

僧問。佛未出世時如何。師曰。摩耶夫人。曰。出世後如何。師曰。悉達太子。

A monk asked, 'What was it like before the Buddha came into the world?' The Master said, 'Lady Maya.' He said, 'And after he came into the world?' The Master said, 'Prince Siddhartha.'

南華緣禪師法嗣

Dharma Heirs of Chan Master Yuan of Nanhua

齊州興化延慶禪師

Chan Master Yanqing of Xinghua in Qizhou

上堂。言前薦得。孤負平生。句後投機。全乖道體。離此二途。祖宗門下又且如何。良久曰。眼裡瞳兒吹木笛。

Ascending the hall: 'To take it up before the words is to fail your whole life; to hit the mark after the phrase wholly departs from the substance of the Way. Apart from these two roads, how is it in the Ancestor's gate?' After a long while he said, 'The pupil of the eye blows a wooden flute.'

韶州寶壽行德禪師

Chan Master Xingde of Baoshou in Shaozhou

冬日在南華受請。示眾曰。新冬新寶壽。言是舊時言。若會西來意。波斯上舶船。

On a winter day at Nanhua he received the invitation. He addressed the assembly: 'New winter, new Baoshou; the words are the words of former times. If you understand the meaning of the coming from the West, a Persian boards the ship.'

韶州白虎山守昇禪師

Chan Master Shousheng of White Tiger Mountain in Shaozhou