Records of the Transmission of the Lamp, Volume Fifteen

蘇臺玉峰張氏子。兒時甞習坐垂堂。堂傾。父母意其必死。師瞑目自若。因使出家。年滿得度。趨謁泐潭。潭見乃問。作甚麼。師擬對。潭便打。復喝曰。你喚甚麼作禪。師驀領旨。即曰。禪。無後無先。波澄大海。月印青天。又問。如何是道。師曰。道。紅塵浩浩。不用安排。本無欠少。潭然之。次謁衡嶽辯禪師。辯尤器重。元符間抵雪竇之中峰棲雲兩庵。逾二十年。甞有偈曰。竹筧二三升野水。松窻七五片閑雲。道人活計祇如此。留與人間作見聞。有志於道者。多往見之。僧至禮拜。師曰。近離甚處。曰。天童。師曰。太白峰高多少。僧以手斫額。作望勢。師曰。猶有這箇在。曰。卻請庵主道。師卻作斫額勢。僧擬議。師便打。師初偕天童交禪師問道。盟曰。他日吾二人。宜踞孤峰絕頂。目視霄漢。為世外之人。不可作今時籍名官府。屈節下氣於人者。後交爽盟至。則師竟不接。正言陳公以計誘師出山。住二靈。三十年間。居無長物。唯二虎侍其右。一日威於人。以偈遣之。宣和七年四月十二日。趺坐而逝。正言陳公狀師行實。及示疾異跡甚詳。仍塑其像。二虎侍之。至今存焉。

He was a son of the Zhang family of Yufeng in Suzhou. As a child he used to practice sitting in the hall by the eaves. When the hall collapsed, his parents thought he must surely die, but the Master sat with eyes closed as before. So they had him leave home, and when his years were full he received ordination. He hurried to call on Letan. Tan saw him and asked, 'What are you doing?' The Master was about to answer, and Tan struck him. Again he shouted, 'What do you call Chan?' The Master suddenly caught the meaning and said at once, 'Chan—no after, no before. The waves are clear on the great sea; the moon is imprinted on the blue sky.' He also asked, 'What is the Way?' The Master said, 'The Way—the red dust is vast; no need to arrange it, it is originally not lacking.' Tan agreed. Next he called on Chan Master Bian of Mount Heng; Bian prized him especially. In the Yuanfu era he reached the two hermitages Zhongfeng and Qiyun at Xuedou, and stayed over twenty years. He once had a verse: 'A bamboo pipe brings two or three pints of wild water; the pine window holds seven or five slips of idle cloud. The wayfarer's livelihood is only this, left to the world for seeing and hearing.' Those with aspiration for the Way often went to see him. A monk came and bowed. The Master said, 'Where have you come from most recently?' He said, 'Tiantong.' The Master said, 'How high is Taibai Peak?' The monk put his hand to his brow and made the gesture of gazing. The Master said, 'So you still have this.' He said, 'Please, Hermitage Master, you say it.' The Master then made the gesture of shading his brow. The monk was about to deliberate, and the Master struck him. In the beginning the Master and Chan Master Jiao of Tiantong sought the Way together, and they made a pact: 'One day we two should sit on the summit of a lone peak, our eyes on the heavens, as men beyond the world; we must not become men of this age who enroll their names with the government and bend their integrity and lower their spirit before others.' Later Jiao broke the pact and came, and the Master would not receive him at all. Duke Chen Zhengyan lured the Master out of the mountains by a stratagem, and he dwelt at Erling. For thirty years he kept nothing long in his dwelling, only two tigers attending at his right. One day, because they overawed people, he sent them away with a verse. On the twelfth day of the fourth month of the seventh year of Xuanhe he sat cross-legged and passed away. Duke Chen Zhengyan wrote a full account of the Master's life and the marvels of his final illness, and had his image made, with the two tigers attending—it survives to this day.

開先瑛禪師法嗣

Dharma heirs of Chan Master Ying of Kaixian

紹興府慈氏瑞仙禪師

Chan Master Ruixian of Cishi, Shaoxingfu

本郡人。年二十去家。以試經披削。習毗尼。因覩戒性如虗空。持者為迷倒。師謂。戒者。束身之法也。何自縛乎。遂探臺教。又閱諸法不自生。亦不從他生。不共不無因。是故說無生。疑曰。又不自他。不共不無因。生畢竟從何而生。即省曰。因緣所生。空假三觀。抑揚性海。心佛眾生。名異體同。十境十乘。轉識成智。不思議境。智照方明。非言詮所及。棄謁諸方。後至投子。廣鑑問。鄉裡甚處。師曰。兩淛東越。鑑曰。東越事作麼生。師曰。秦望峰高。鑑湖水闊。鑑曰。秦望峰與你自己是同是別。師曰。西天梵語。此土唐言。鑑曰。此猶是叢林祇對。畢竟是同是別。師便喝。鑑便打。師曰。恩大難酬。便禮拜。後歸裡。開法慈氏。室中甞問僧。三箇橐駝兩隻腳。日行萬裡趂不著。而今收在玉泉山。不許時人亂斟酌。諸人向甚麼處與仙上座相見。

He was a man of the prefecture. At twenty he left home and was shaved on passing the scripture examination. He studied the Vinaya. Seeing that the nature of the precepts is like empty space, and that those who keep them are deluded and upside down, the Master said, 'The precepts are a method of binding the body—why bind yourself?' So he explored the Tiantai teachings. He also read, 'All dharmas do not arise of themselves, nor do they arise from another, nor in common, nor without cause: therefore it is called non-arising.' He doubted, saying, 'If not from self or other, not in common, not without cause, then from what after all does arising arise?' Then he understood: 'Arising by causes and conditions; the three contemplations of emptiness and the provisional; raising and lowering the sea of nature; mind, Buddha, and sentient beings—different names, same substance; the ten objects and ten vehicles; turning consciousness into wisdom; the inconceivable object is clear only when illumined by wisdom, and is not reached by words.' He abandoned his studies and called on teachers everywhere. Later he came to Touzi. Guangjian asked, 'Where is your native place?' The Master said, 'The two Zhe and Dongyue.' Jian said, 'How goes the matter of Dongyue?' The Master said, 'Qinwang Peak is high; Jian Lake's waters are broad.' Jian said, 'Qinwang Peak and your own self—are they the same or different?' The Master said, 'In the Western Heaven it is Sanskrit; in this land it is Chinese.' Jian said, 'That is still the stock repartee of the monastery. After all, are they the same or different?' The Master gave a shout, and Jian struck him. The Master said, 'Your kindness is great and hard to repay,' and bowed. Later he returned to his village and began teaching at Cishi. In his room he once asked a monk: 'Three camels with two feet, walking ten thousand leagues a day, yet you cannot catch them; now they are gathered on Mount Yuquan, and people of the time are not allowed to weigh them at random. Where will you all meet Reverend Xian?'

潭州大溈海評禪師

Chan Master Haiping of Dawei, Tanzhou

上堂曰。燈籠上作舞。露柱裡藏身。深沙神惡發。崑崙奴生嗔。喝一喝曰。一句合頭語。萬劫墮迷津。

Ascending the hall he said, 'Dancing on top of the lantern, hiding the body inside the pillar. The Deep Sand God flies into a rage; the Kunlun slave grows angry.' He gave a shout and said, 'One phrase that fits the head, and ten thousand kalpas fall into the ford of delusion.'

圓通僊禪師法嗣

Dharma heirs of Chan Master Xian of Yuantong

溫州淨光了威佛日禪師

Chan Master Liaowei Fori of Jingguang, Wenzhou

僧問。如何是祖師西來意。師曰。一宿二宿程。千山萬山月。曰。意旨如何。師曰。朝看東南。暮看西北。曰。向上更有事也無。師曰。人心難滿。谿壑易填。問。時節因緣即不問。惠超佛話事如何。師曰。波斯彎弓面轉黑。曰。意旨如何。師曰。穿過髑髏笑未休。曰。學人好好借問。師曰。黃泉無邸店。今夜宿誰家。

A monk asked, 'What is the meaning of the Patriarch's coming from the West?' The Master said, 'A journey of one night, two nights; a moon over a thousand mountains, ten thousand mountains.' He said, 'What is the purport?' The Master said, 'In the morning look southeast; in the evening look northwest.' He said, 'Is there anything further above?' The Master said, 'The human heart is hard to fill; a ravine is easy to level.' He asked, 'I do not ask about the season and conditions—what of the matter of Huichao and the Buddha's words?' The Master said, 'The Persian bends his bow and his face turns black.' He said, 'What is the purport?' The Master said, 'Having pierced through the skull, he laughs on without end.' He said, 'The student asks a good question in earnest.' The Master said, 'The Yellow Springs have no inn; where will you lodge tonight?'

象田卿禪師法嗣

Dharma heirs of Chan Master Qing of Xiangtian

慶元府雪竇持禪師

Chan Master Chi of Xuedou, Qingyuanfu

郡之盧氏子。僧問。中秋不見月時如何。師曰。更待夜深看。曰。忽若黑雲未散。又且如何。師曰。爭怪得老僧。上堂。悟心容易息心難。息得心源到處閑。鬥轉星移天欲曉。白雲依舊覆青山。

He was a son of the Lu family of the prefecture. A monk asked, 'What of when the moon is not seen at Mid-Autumn?' The Master said, 'Wait until the night is deeper and look.' He said, 'Suppose the black clouds have not scattered—what then?' The Master said, 'How can you blame this old monk?' Ascending the hall: 'Awakening the mind is easy; stilling the mind is hard. Still the source of mind and everywhere is leisure. The Dipper turns, the stars move, the sky is about to dawn; the white clouds still cover the green mountains.'

紹興府石佛益禪師

Chan Master Yi of Shifo, Shaoxingfu

上堂。一葉落。天下秋。一塵起。大地收。一法透。萬法周。且道透那一法。遂喝曰。切忌錯認驢鞍橋作阿爺下頷。便下座。

Ascending the hall: 'One leaf falls and the whole world is autumn; one mote of dust rises and the great earth is gathered in; one dharma is penetrated and the ten thousand dharmas are complete. Tell me, which one dharma is penetrated?' Then he gave a shout and said, 'By no means mistake a donkey's saddle-bridge for your father's jaw.' He then left the seat.

褒親瑞禪師法嗣

Dharma heirs of Chan Master Rui of Baoqin

安州應城壽寧道完禪師

Chan Master Daowan of Shouning, Yingcheng, Anzhou

僧問。雲從龍。風從虎。未審和尚從箇甚麼。師曰。一字空中畫。曰。得恁麼奇特。師曰。千手大悲提不起。問。十方國土中。唯有一乘法。如何是一乘法。師曰。斗量不盡。曰。恁麼則動容揚古路。不墮悄然機。師曰。作麼生是悄然機。僧舉頭看。師舉起拂子。僧喝一喝。師曰。大好悄然。上堂。古人見此月。今人見此月。此月鎮常存。古今人還別。若人心似月。碧潭光皎潔。決定是心源。此說更無說。咄。上堂。諸禪德。三冬告盡。臘月將臨。三十夜作麼生祇準。良久。曰。衣穿瘦骨露。屋破看星眠。

A monk asked, 'Clouds follow the dragon, wind follows the tiger—may I ask, Reverend, what do you follow?' The Master said, 'One character drawn in the void.' He said, 'That is wonderfully strange.' The Master said, 'The thousand-handed Great Compassion cannot lift it up.' He asked, 'In the lands of the ten directions there is only the One Vehicle; what is the One Vehicle?' The Master said, 'A bushel cannot measure it out.' He said, 'Then one stirs the countenance and raises up the ancient road, and does not fall into the mechanism of silence.' The Master said, 'What is the mechanism of silence?' The monk raised his head and looked. The Master raised his fly whisk. The monk gave a shout. The Master said, 'Excellent silence.' Ascending the hall: 'The ancients saw this moon; people today see this moon. This moon is constant and always abides; the ancients and people today are still different. If a person's mind is like the moon, the jade pool's light is bright and pure—it is surely the source of mind.' This said, there is nothing further to say: 'Tut.' Ascending the hall: 'Chan worthies, the three winter months are ended, the twelfth month approaches. What will you do on the night of the thirtieth day?' After a long while he said, 'Clothes worn through, the thin bones show; the hut broken, one watches the stars and sleeps.'

兜率悅禪師法嗣

Dharma heirs of Chan Master Yue of Doushuai

撫州疎山了常禪師

Chan Master Liaochang of Shushan, Fuzhou

僧問。如何是疎山為人底句。師曰。懷中玉尺未輕擲。袖裡金鎚劈面來。上堂。等閑放下。佛手掩不住。特地收來。大地絕纖埃。向君道。莫疑猜。處處頭頭見善財。鎚下分明如得旨。無限勞生眼自開。

A monk asked, 'What is the phrase by which Shushan deals with people?' The Master said, 'The jade ruler in the bosom is not lightly cast away; the golden hammer in the sleeve comes straight at your face.' Ascending the hall: 'Idly put it down, and the Buddha's hand cannot cover it; deliberately gather it up, and the great earth is free of the least mote. I tell you: do not doubt or guess. Everywhere and in everything you see Sudhana. If beneath the hammer you understand clearly and get the meaning, the boundless toiling of life—the eye opens of itself.'

隆興府兜率慧照禪師

Chan Master Huizhao of Doushuai, Longxingfu

南安郭氏子。上堂。龍安山下。道路縱橫。兜率宮中。樓閣重疊。雖非天上。不是人間。到者安心。全忘諸念。善行者不移雙足。善入者不動雙扉。自能笑傲煙蘿。誰管坐消歲月。既然如是。且道向上還有事也無。良久曰。莫教推落巖前石。打破下方遮日雲。上堂。舉拂子曰。端午龍安亦鼓橈。青山雲裡得逍遙。饑餐渴飲無窮樂。誰愛爭先奪錦標。卻向乾地上划船。高山頭起浪。明椎玉皷。暗展鐵旗。一盞菖蒲茶。數箇沙糖粽。且移取北鬱單越。來與南閻浮提鬬額看。擊禪床。下座。上堂。兜率都無伎倆。也斆諸方榜樣。五日一度陞堂。起動許多龍象。禪道佛法又無。到此將何供養。須知達磨西來。分付一條拄杖。乃拈起曰。所以道。你有拄杖子。我與你拄杖子。你無拄杖子。我奪你拄杖子。且道那箇是賓句。那箇是主句。若斷得去。即途中受用。若斷不得。且世諦流佈。乃拋下拄杖。

He was a son of the Guo family of Nan'an. Ascending the hall: 'Beneath Long'an Mountain the roads run crosswise; in the Doushuai palace the towers and pavilions are layered. Though it is not heaven, it is not the human world either. Those who arrive are at peace in mind, wholly forgetting all thoughts. The good walker does not move both feet; the good enterer does not stir both doors.' Of himself he can laugh proudly among the misty vines; who cares that sitting consumes the years? Since it is so, tell me, is there still anything further above?' After a long while he said, 'Do not let the stone before the cliff be pushed down, breaking the cloud that shades the sun below.' Ascending the hall, he raised his fly whisk and said, 'At the Dragon Boat Festival Long'an also drums the oars, and in the clouds of the green mountains gains freedom. Eating when hungry, drinking when thirsty, endless joy—who loves to race ahead and snatch the champion's banner? Yet he rows a boat on dry ground and raises waves on the mountaintop, openly beats the jade drum, secretly unfurls the iron banner: one cup of calamus tea, several sugar rice dumplings.' Then, 'Bring North Uttarakuru here and butt heads with South Jambudvipa, and see.' He struck the Chan bed and left the seat. Ascending the hall: 'Doushuai has no tricks at all, yet he imitates the models of every quarter: once every five days he ascends the hall and stirs up so many dragons and elephants. Of Chan, the Way, Buddha, and dharma he has none—what will he offer when you arrive? You must know that Bodhidharma came from the West and handed over one staff.' Then he held it up and said, 'Therefore it is said: when you have a staff, I give you a staff; when you have no staff, I take away your staff. Tell me, which is the guest phrase and which is the host phrase? If you can cut it off, then you have use on the road; if you cannot cut it off—' then let it flow with worldly truth. He then threw down the staff.

丞相張商英居士

Layman Zhang Shangying, Prime Minister

字天覺。號無盡。年十九。應舉入京。道由向氏家。向預夢神人報曰。明日接相公。凌晨公至。向異之。勞問勤腆。乃曰。秀才未娶。當以女奉灑掃。公謙辭再三。向曰。此行若不了當。吾亦不爽前約。後果及第。乃娶之。初任主簿。因入僧寺。見藏經梵夾。金字齊整。乃怫然曰。吾孔聖之書。不如胡人之教人所仰重。夜坐書院中。研墨吮筆。憑紙長吟。中夜不眠。向氏呼曰。官人。夜深何不睡去。公以前意白之。正此著無佛論。向應聲曰。既是無佛。何論之有。當須著有佛論始得。公疑其言。遂已之。後訪一同列。見佛龕前經卷。乃問曰。此何書也。同列曰。維摩詰所說經。公信手開卷。閱到此病非地大。亦不離地大處。歎曰。胡人之語。亦能爾耶。問。此經幾卷。曰。三卷。乃借歸閱次。向氏問。看何書。公曰。維摩詰所說經。向曰。可熟讀此經。然後著無佛論。公悚然異其言。由是深信佛乘。留心祖道。元祐六年。為江西漕。首謁東林照覺總禪師。覺詰其所見處。與己符合。乃印可。覺曰。吾有得法弟子住玉谿。乃慈古鏡也。亦可與語。公復因按部過分寧。諸禪迓之。公到。先致敬玉谿慈。次及諸山。最後問兜率悅禪師。悅為人短小。公曾見龔德莊說其聰明可人。乃曰。聞公善文章。悅大笑曰。運使失卻一隻眼了也。從悅。臨濟九世孫。對運使論文章。政如運使對從悅論禪也。公不然其語。乃強屈指曰。是九世也。問。玉谿去此多少。曰。三十里。曰。兜率聻。曰。五里。公是夜乃至兜率。悅先一夜夢日輪昇天。被悅以手摶取。乃說與首座曰。日輪運轉之義。聞張運使非久過此。吾當深錐痛劄。若肯回頭。則吾門幸事。座曰。今之士大夫。受人取奉慣。恐其惡發。別生事也。悅曰。正使煩惱。祇退得我院。也別無事。公與悅語次。稱賞東林。悅未肯其說。公乃題寺後擬瀑軒詩。其略曰。

His courtesy name was Tianjue; his sobriquet Wujin. At nineteen he went to the capital for the examinations. On the road he passed the house of the Xiang family. Xiang had beforehand dreamed that a spirit told him, 'Tomorrow you will receive the Prime Minister.' At dawn the Duke arrived. Xiang found it strange and inquired after him with great warmth. Then he said, 'The scholar is not yet married; I should give you my daughter to serve you.' The Duke modestly declined several times. Xiang said, 'If this journey does not succeed, I will likewise not break the former agreement.' Later he indeed passed the examination, and so married her. In his first post he was a registrar. Once, entering a Buddhist monastery, he saw the Buddhist canon in Sanskrit-style bindings, with the gold characters neat and orderly. He was indignant and said, 'The books of our Confucian sages are not as revered by people as the teachings of the barbarians.' That night he sat in his study, ground ink and moistened his brush, and leaning over the paper chanted aloud, sleepless at midnight. Lady Xiang called out, 'My lord, it is deep in the night—why do you not sleep?' The Duke told her what he had in mind, that he was just then composing a treatise On No Buddha. Xiang answered at once, 'Since there is no Buddha, what is there to treat of? You should write a treatise On There Being a Buddha.' The Duke doubted her words, and so let it drop. Later he visited a colleague and saw a scripture scroll before the Buddha niche. He asked, 'What book is this?' The colleague said, 'The Vimalakirti Sutra.' The Duke opened the scroll at random and read to the passage 'This illness is not the earth element, nor is it apart from the earth element.' He sighed and said, 'Can the words of the barbarians also be like this?' He asked, 'How many scrolls is this sutra?' He said, 'Three.' So he borrowed it and was reading it. Lady Xiang asked, 'What book are you reading?' The Duke said, 'The Vimalakirti Sutra.' Xiang said, 'You should read this sutra thoroughly, and then write your treatise on no Buddha.' The Duke was startled and found her words strange. From this he deeply believed in the Buddha vehicle and set his mind on the ancestral Way. In the sixth year of Yuanyou he was transport commissioner of Jiangxi and first called on Chan Master Zhaojue Zong of Donglin. Jue questioned him on what he had seen, and it matched his own; so he gave his approval. Jue said, 'I have a dharma heir dwelling at Yuxi—Cigu Jing. You may also speak with him.' Later, as the Duke was touring his jurisdiction, he passed Fenning, and the Chan masters came out to welcome him. When the Duke arrived he first paid respects to Cigu of Yuxi, then to the various mountains, and last asked after Chan Master Yue of Doushuai. Yue was a man of short stature; the Duke had once heard Gong Dezhuang say he was clever and likeable. So he said, 'I hear you are good at letters.' Yue laughed heartily and said, 'The transport commissioner has lost one eye. Congyue is the ninth-generation descendant of Linji; to discuss letters with the commissioner is exactly like the commissioner discussing Chan with Congyue.' The Duke did not agree with his words, and forcing himself to count on his fingers said, 'It is the ninth generation.' He asked, 'How far is Yuxi from here?' He said, 'Thirty li.' He said, 'And Doushuai?' He said, 'Five li.' That night the Duke came to Doushuai. Yue the night before had dreamed that the sun wheel rose into the sky and was seized by his own hand. So he told the chief seat, 'The meaning of the sun wheel turning—I hear Commissioner Zhang will pass this way before long. I should prod him deeply and sharply; if he is willing to turn his head, it will be a fortunate matter for our school.' The chief seat said, 'The gentlemen of office today are used to being flattered; I fear he will fly into a rage and make trouble.' Yue said, 'Even if he is vexed, he can only dismiss me from this monastery; there is nothing else.' As the Duke was speaking with Yue, he praised Donglin. Yue would not concede his words. The Duke then wrote a poem for the pavilion behind the monastery, the Intended Waterfall Pavilion. Its gist said—

不向廬山尋落處。象王鼻孔謾遼天。意譏其不肯東林也。公與悅語至更深。論及宗門事。悅曰。東林既印可運使。運使於佛祖言教有少疑否。公曰。有。悅曰。疑何等語。公曰。疑香嚴獨腳頌．德山拓缽話。悅曰。既於此有疑。其餘安得無耶。祇如巖頭言末後句。是有耶是無耶。公曰。有。悅大笑。便歸方丈。閉卻門。公一夜睡不穩。至五更下床。觸飜溺器。乃大徹。猛省前話。遂有頌曰。皷寂鐘沉拓缽回。巖頭一拶語如雷。果然祇得三年活。莫是遭他授記來。遂扣方丈門。曰。某已捉得賊了。悅曰。贓在甚處。公無語。悅曰。都運且去。來日相見。翌日。公遂舉前頌。悅乃謂曰。參禪祇為命根不斷。依語生解。如是之說。公已深悟。然至極微細處。使人不覺不知。墮在區宇。乃作頌證之曰。等閑行處。步步皆如。雖居聲色。寧滯有無。一心靡異。萬法非殊。休分體用。莫擇精麤。臨機不礙。應物無拘。是非情盡。凡聖皆除。誰得誰失。何親何疎。拈頭作尾。指實為虗。飜身魔界。轉腳邪塗。了無逆順。不犯工夫。公邀悅至建昌。途中一一伺察。有十頌敘其事。悅亦有十頌酬之。時元祐八年八月也。公一日謂大慧曰。餘閱雪竇拈古。至百丈再參馬祖因緣。曰大冶精金。應無變色。投卷歎曰。審如是。豈得有臨濟今日耶。遂作一頌曰。馬師一喝大雄峰。深入髑髏三日聾。黃檗聞之驚吐舌。江西從此立宗風。後平禪師致書云。去夏讀臨濟宗派。乃知居士得大機大用。且求頌本。餘作頌寄之曰。吐舌耳聾師已曉。搥𮌎祇得哭蒼天。盤山會裡飜筋斗。到此方知普化顛。諸方往往以餘聰明博記。少知餘者。師自江西法窟來。必辨優劣。試為老夫言之。大慧曰。居士見處。與真淨死心合。公曰。何謂也。大慧舉真淨頌曰。客情步步隨人轉。有大威光不能現。突然一喝雙耳聾。那吒眼開黃檗面。死心拈曰。

'He does not seek on Mount Lu the place where it falls; the elephant king's nostrils vainly reach the sky.' This was meant to mock his refusal to consent to Donglin. The gentleman talked with Yue until the night was deep, and they came to discuss matters of the school. Yue said: 'Donglin has already given the Transport Commissioner his approval. Has the Commissioner any doubt about the buddhas' and patriarchs' words and teachings?' The gentleman said: 'I have.' Yue said: 'What words do you doubt?' The gentleman said: 'I doubt Xiangyan's one-legged verse and Deshan's carrying-the-bowl story.' Yue said: 'Since you have doubt about these, how could the rest be free of doubt? Take Yantou's words about the last phrase — do they exist or not?' The gentleman said: 'They exist.' Yue laughed loudly, went back to the abbot's quarters and shut the door. The gentleman slept badly all night. At the fifth watch he got down from bed and knocked over the chamber pot, and was thereby greatly awakened, suddenly remembering the earlier words. Then he had a verse: 'Drum still, bell sunk, the bowl carried back; Yantou's one squeeze, words like thunder. Indeed he got only three years of life — was that not a prediction received from him?' Then he knocked at the abbot's door and said: 'I have caught the thief.' Yue said: 'Where is the stolen goods?' The gentleman was speechless. Yue said: 'Commissioner, go for now; we will meet tomorrow.' The next day the gentleman brought up the former verse. Yue then said: 'Studying Chan is only because the root of life is not cut off, and one gives rise to understanding by relying on words.' And he said further: 'The Commissioner has deeply awakened, but at the very subtle and fine point, one makes a man unaware and unknowing, falling into a region.' Then he made a verse to certify him: 'In the casual place of walking, every step is thus; though dwelling in sound and form, how could one be stuck in existence or nonexistence? The one mind is without difference; the ten thousand dharmas are not separate. Do not divide essence and function; do not choose the refined or the coarse. Facing the working one is unobstructed; responding to things one is unfettered. Right and wrong, feeling exhausted; ordinary and sage all removed. Who gains, who loses? What is near, what is far? Taking the head for the tail, pointing to the real as the empty. Turning the body into the demon realm, shifting the foot onto a crooked path. Utterly without adverse or favorable; not trespassing on effort.' The gentleman invited Yue to Jianchang. On the way he observed him carefully, point by point, and made ten verses recounting the matter, and Yue also made ten verses in reply. It was the eighth month of the eighth year of Yuanyou. One day the gentleman said to Dahui: 'I was reading Xuedou's comments on the ancients, and when I came to the story of Baizhang's second visit to Mazu, where he said, refined gold from the great furnace should not change color, I put down the scroll and sighed: If it were so, how could Linji have what he has today?' Then he made a verse: 'Master Ma's one shout at Daxiong Peak penetrated deep into the skull, three days deaf. Huangbo heard it and was startled, sticking out his tongue; from then on Jiangxi established the school's style.' Later Chan Master Ping sent a letter saying: 'Last summer I read the Linji lineage and thus knew the layman had attained the great working and great function, and I beg for a copy of the verse.' I made a verse and sent it: 'The tongue stuck out, the ears deaf — the Master already understood; beating the breast, one can only weep to heaven. At the assembly at Panshan he turned a somersault; only here does one know Puhua was mad. Everywhere people take me for clever and widely read, and few know me.' 'The Master comes from the dharma cave of Jiangxi and must be able to distinguish better from worse. Try speaking of it for this old man.' Dahui said: 'The layman's insight accords with Zhenjing and Sixin.' The gentleman said: 'What do you mean?' Dahui brought up Zhenjing's verse: 'Guest feeling turns step by step with others; though one has great majestic light, one cannot show it. Suddenly one shout, both ears deaf: Nata opens his eyes, the face of Huangbo.' Sixin commented:

雲巖要問雪竇。既是大冶精金。應無變色。為甚麼卻三日耳聾。諸人要知麼。從前汗馬無人識。祇要重論蓋代功。公拊幾曰。不因公語。爭見真淨死心用處。若非二大老。難顯雪竇馬師爾。公於宣和四年十一月黎明。口占遺表。命子弟書之。俄取枕擲門窻上。聲如雷震。眾視之。已薨矣。公有頌古行於世。茲不復錄。

'Yunya wants to ask Xuedou: since it is refined gold from the great furnace, it should not change color — why then three days of deafness? Do you people want to understand? The sweat-stained horse of former days has no one to recognize it; one only needs to discuss again the merit that covers an age.' The gentleman struck the table and said: 'But for your words, how would one see the working of Zhenjing and Sixin? Were it not for these two great elders, it would be hard to reveal Xuedou and Master Ma.' In the eleventh month of the fourth year of Xuanhe, at dawn, the gentleman dictated his farewell memorial and had his sons and nephews write it. Presently he took his pillow and threw it against the door and window; the sound was like thunder. The assembly looked, and he had already passed away. The gentleman's verses on the ancients circulate in the world; they are not recorded again here.

法雲杲禪師法嗣

Dharma heirs of Chan Master Fayun Gao

隨州洞山辯禪師

Chan Master Bian of Dongshan, Suizhou

上堂。不是心。不是佛。不是物。鑽天鷂子遼天鶻。不度火。不度水。不度罏。離弦箭發沒回途。直饒會得十分去。笑倒西來碧眼胡。

He mounted the hall: 'It is not mind, not buddha, not a thing. The sparrowhawk that drills the sky, the falcon of the vast sky. It does not cross fire, does not cross water, does not cross the stove. An arrow loosed from the string has no road back. Even if you understand it nine parts out of ten, the blue-eyed barbarian from the West will laugh himself over.'

東京慧海儀禪師

Chan Master Huihai Yi of the Eastern Capital

上堂。無相如來示現身。破魔兵眾絕纖塵。七星斜暎風生處。四海還歸舊主人。諸仁者。大迦葉靈山會上。見佛拈華。投機微笑。須菩提聞佛說法。深解義趣。涕淚悲泣。且道笑者是。哭者是。不見道。萬派橫流總向東。超然八面自玲瓏。萬人膽破沙場上。一箭雙雕落碧空。上堂。舉。溈山坐次。仰山問。和尚百年後。有人問先師法道。如何祇對。溈曰。一粥一飰。仰曰。前面有人不肯。又作麼生。溈曰。作家師僧。仰便禮拜。溈曰。逢人不得錯舉。師曰。自古及今。多少人下語道。嚴而不威。恭而無禮。橫按拄杖。竪起拳頭。若祇恁麼。卻如何知得他父子相契處。山僧今日也要諸人共知。莫分彼我。彼我無殊。困魚止濼。病鳥棲蘆。逡巡不進泥中履。爭得先生一卷書。

He mounted the hall: 'The markless Tathagata shows a body and manifests himself, smashing the hosts of Mara and cutting off the finest dust. The seven stars slant and shine where the wind rises; the four seas return to their old master. Good people, at the Vulture Peak assembly Mahakashyapa saw the buddha hold up a flower and, matching the working, smiled. Subhuti heard the buddha preach the dharma and deeply understood the meaning and purport.' And he wept tears of grief. 'Now tell me, which is right, the one who smiled or the one who wept? Have you not heard it said: the ten thousand streams flow crosswise, all to the east; transcending, eight-faced, of itself exquisite. On the battlefield ten thousand men lose their courage; one arrow brings down two eagles in the blue sky.' He mounted the hall and brought up how, when Weishan was sitting, Yangshan asked: 'A hundred years after the Master has gone, if someone asks about the late master's dharma way, how should one answer?' Wei said: 'One gruel, one rice.' Yang said: 'If someone in front does not accept it, what then?' Wei said: 'A master craftsman monk.' Yang at once bowed. Wei said: 'Meeting people, do not bring it up wrongly.' The Master said: 'From ancient times to now, how many people have set down words saying: stern but not majestic, respectful but without propriety; laying the staff crosswise, holding up the fist. If it were only thus, how would one know where father and son accord? This mountain monk today also wants you all to know it together. Do not divide self and other.' Self and other are not different. A stranded fish halts in the pool; a sick bird roosts in the reeds. Lingering and not advancing, the shoe in the mud — how would one get the Master's one scroll of writing?

西蜀鑾法師

Dharma Master Luan of Western Shu

通大小乘。佛照謝事。居景德。師問照曰。禪家言多不根。何也。照曰。汝習何經論。曰。諸經粗知。頗通百法。照曰。祇如昨日雨。今日晴。是甚麼法中收。師懵然。照舉癢和子擊曰。莫道禪家所言不根好。師憤曰。昨日雨。今日晴。畢竟是甚麼法中收。照曰。第二十四時分。不相應法中收。師恍悟。即禮謝。後歸蜀居講會。以直道示徒。不泥名相。而眾多引去。遂說偈罷講曰。眾賣華兮獨賣松。青青顏色不如紅。算來終不與時合。歸去來兮翠靄中。由是隱居二十年。道俗追慕。復命演法。笑答偈曰。遯跡隱高峰。高峰又不容。不如歸錦裡。依舊賣青松。眾列拜悔過。兩川講者爭依之。

He was versed in both the greater and lesser vehicles. Fozhao retired from office and lived at Jingde. The Master asked Zhao: 'The talk of the Chan people is mostly rootless — why is that?' Zhao said: 'What sutras and treatises have you studied?' He said: 'I have a rough knowledge of the sutras and am fairly versed in the Hundred Dharmas.' Zhao said: 'Take yesterday's rain and today's clearing — under what dharma are they classified?' The Master was blank. Zhao raised his back-scratcher and struck him, saying: 'Do not say the Chan people's words are rootless.' The Master angrily said: 'Yesterday's rain and today's clearing — after all, under what dharma are they classified?' Zhao said: 'In the twenty-fourth time-division, they are classified under the dharma of non-correspondence.' The Master was suddenly awakened and at once bowed in thanks. Later he returned to Shu and lived in the lecture assemblies, showing his students the direct Way and not sticking to names and marks; and many of the crowd drew away. Then he spoke a verse to end the lecture: 'Others sell flowers, I alone sell pine; its green color is not like red. Reckoning it up, in the end it does not suit the times. Let me go home, into the emerald mist.' Thereupon he lived in hiding for twenty years. Monks and laymen longed for him and again asked him to expound the dharma. He laughed and answered with a verse: 'I hid my traces on the high peak; the high peak would not keep me. Better to return to Brocade City and sell green pine as before.' The crowd lined up and bowed, repenting their fault, and the lecturers of the two Shu regions vied to follow him.

泐潭準禪師法嗣

Dharma heirs of Chan Master Zhan Tang of Letan

隆興府雲嚴典牛天遊禪師

Chan Master Dianniu Tianyou of Yunya, Longxing Prefecture

成都鄭氏子。初試郡庠。復往梓州試。二處皆與貢籍。師不敢承。竄名出關。適會山谷道人西還。因見其風骨不凡。議論超卓。乃同舟而下。竟往廬山。投師剃髮。不改舊名。首參死心不契。遂依湛堂於泐潭。一日。潭普說曰。諸人苦苦就準上座覓佛法。遂拊膝曰。會麼。雪上加霜。又拊膝曰。若也不會。豈不見乾峰示眾曰。舉一不得舉二。放過一著。落在第二。師聞脫然穎悟。出世雲蓋。次遷雲巖。甞和忠道者牧牛頌曰。兩角指天。四足踏地。拽斷鼻繩。牧甚屎屁。張無盡見之。甚擊節。後退雲巖。過廬山棲賢。主翁意不欲納。乃曰。老老大大。正是質庫中典牛也。師聞之。述一偈而去。曰。質庫何曾解典牛。祇緣價重實難酬。想君本領無多子。畢竟難禁這一頭。因庵於武寧。扁曰典牛。終身不出。塗毒見之。已九十三矣。上堂。卓拄杖曰。久雨不晴。劄。金烏飛在鐘樓角。又卓一下曰。猶在㲉。復卓曰。一任衲僧名邈。上堂。馬祖一喝。百丈蹉過。臨濟小廝兒。向糞掃堆頭拾得一隻破草鞋。胡喝亂喝。師震聲喝曰。喚作胡喝亂喝。得麼。上堂。象骨輥毬能已盡。玄沙斫牌伎亦窮。還知麼。火星入袴口。事出急家門。上堂。三百五百。銅頭鐵額。木笛橫吹。誰來接拍。時有僧出。師曰。也是賊過後張弓。上堂。寶峰有一訣。對眾分明說。昨夜三更前。烏龜吞卻鱉。至節。上堂。晷運推移。日南長至。布裩不洗。無來換替。大小玉泉。無風浪起。雲巖路見不平。直下一鎚粉碎。遂高聲曰。看腳下。上堂。舉梁山曰。南來者與你三十棒。北來者與你三十棒。然雖與麼。未當宗乘。後來琅瑘和尚道。梁山好一片真金。將作頑鐵賣卻。琅瑘則不然。南來者與你三十棒。北來者與你三十棒。從教天下貶剝。師拈曰。一人能舒不能卷。一人能卷不能舒。雲巖門下。一任南來北來。且恁麼過。驀然洗面摸著鼻頭。

He was a son of the Zheng family of Chengdu. He first sat the prefectural examination and then went to Zizhou to sit again; at both places he was entered on the list of tribute. The Master did not dare accept, and under a false name slipped out through the pass. It happened that the Man of the Way Shangu was returning west, and seeing his uncommon bearing and lofty discourse, he went down the river in the same boat with him, and in the end went to Mount Lu and had him shaved by a teacher, keeping his old name. He first studied under Sixin and did not accord, and so relied on Zhan Tang at Letan. One day Tan addressed the assembly: 'You people bitterly seek the buddhadharma from Preceptor Zhun.' Then he slapped his knee and said: 'Do you understand? Frost on top of snow.' Again he slapped his knee and said: 'If you still do not understand — have you not seen Qianfeng address the assembly: Raise one, you may not raise two; let one go, and you fall into the second?' At these words the Master was suddenly and clearly awakened. He came forth into the world at Yungai and then moved to Yunya. He once matched the Reverend Zhong's verse on herding the ox: 'Two horns point at heaven, four feet tread the earth; having snapped the nose rope, what dung and wind is there to herd?' Zhang Wujin saw it and strongly applauded. Later he withdrew from Yunya and passed through Qixian on Mount Lu; the host there had no mind to take him in, and said: 'Old as you are, you are nothing but a pawned ox in a pawnshop.' The Master heard of it, wrote a verse and left: 'How could a pawnshop ever pawn an ox? Only because the price is heavy and truly hard to repay. I think your own ability is not much — in the end you cannot hold back this one head.' So he built a hut at Wuning and named it Pawned Ox, and never went out again to the end of his life. When Tudu saw him, he was already ninety-three. He mounted the hall, planted his staff and said: 'Long rain and no clearing. A memo: the golden crow flies at the corner of the bell tower.' He planted it again and said: 'Still in the shell.' He planted it once more and said: 'Let the patch-robed monks name and describe it as they please.' He mounted the hall: 'At Master Ma's one shout Baizhang missed it. Linji, the little brat, picked up a broken straw sandal at the top of the dung heap and shouts wildly, shouts at random.' The Master let out a thunderous shout and said: 'Would you call that shouting wildly and at random?' He mounted the hall: 'Xianggu could roll his ball until he was finished; Xuansha's skill at splitting the tally was also exhausted. Do you understand? Sparks into the trouser mouth — the matter comes out of an anxious house.' He mounted the hall: 'Three hundred, five hundred, copper heads and iron foreheads; a wooden flute blown crosswise — who will catch the beat?' Then a monk came forward. The Master said: 'That too is stretching the bow after the thief has passed.' He mounted the hall: 'Baofeng has a formula; before the assembly I state it plainly: before the third watch last night, the turtle swallowed the soft-shelled turtle. The solstice.' He mounted the hall: 'The shadow moves on and the sun reaches its southern turning. The breeches are unwashed and there is nothing to change into. Great or small, Yuquan raises waves without wind. Yunya, seeing a matter not level, strikes it to bits with one hammer.' Then he said in a loud voice: 'Look at your feet.' He mounted the hall and brought up Liangshan's words: 'To one coming from the south I give thirty blows; to one coming from the north I give thirty blows. Even so, it does not match the school's vehicle. Later Elder Langya said: Liangshan had a fine piece of true gold and sold it as stubborn iron. Langya is not so: to one coming from the south I give thirty blows; to one coming from the north I give thirty blows.' Let the world criticize and strip him. The Master brought this up and said: 'One man can spread but cannot roll up; one man can roll up but cannot spread. At the gate of Yunya, let them come from south or north as they please and pass just so; suddenly, washing his face, he touches his nose.'