The Five Lamps Meeting at the Source, Scroll One
僧問。古路坦然時如何。師曰。不前。曰。為甚麼不前。師曰。無遮障處。問。如何是嵩山境。師曰。日從東出。月向西頹。曰。學人不會。師曰。東西也不會。問。六識俱生時如何。師曰。異。曰。為甚麼如此。師曰。同。
A monk asked, “When the ancient road is level and open, what then?” The Master said, “Do not advance.” “Why not?” “There is nothing obstructing you.” Asked, “What is the landscape of Mount Song?” he said, “The sun rises in the east; the moon sinks in the west.” “I do not understand.” “You do not understand east or west either.” Asked, “What when the six consciousnesses arise together?” he said, “Different.” “Why so?” “The same.”
日子和尚
Master Rizi
因亞谿來參。師作起勢。谿曰。這老山鬼。猶見某甲在。師曰。罪過。罪過。適來失祗對。谿欲進語。師便喝。谿曰。大陣當前。不妨難禦。師曰。是。是。谿曰。不是。不是(趙州雲。可憐兩箇漢。不識轉身句)。
When Yaxi came to visit, the Master rose to greet him. Yaxi said, “You old mountain ghost still see me, do you?” The Master said, “Forgive me, forgive me. I failed to answer properly just now.” Yaxi was about to speak, and the Master shouted. Yaxi said, “With a great army before you, it is certainly hard to defend.” The Master said, “Yes, yes.” Yaxi said, “No, no.” (Zhaozhou said, “Pity these two men; they do not know the turning phrase.”)
蘇州西禪和尚
The Chan master of Xichan in Suzhou
僧問。三乘十二分教則不問。如何是祖師西來的的意。師舉拂子示之。其僧不禮拜。竟參雪峰。峰問。甚麼處來。曰。浙中來。峰曰。今夏甚麼處。曰。西禪。峰曰。和尚安否。曰。來時萬福。峰曰。何不且在彼從容。曰。佛法不明。峰曰。有甚麼事。僧舉前話。峰曰。汝作麼生不肯伊。曰。是境。峰曰。汝見蘇州城裡人家男女否。曰。見。峰曰。汝見路上林木池沼否。曰。見。峰曰。凡覩人家男女。大地林沼。總是境。汝還肯否。曰。肯。峰曰。祇如舉起拂子。汝作麼生不肯。僧乃禮拜曰。學人取次發言。乞師慈悲。峰曰。盡乾坤是箇眼。汝向甚麼處蹲坐。僧無語。
A monk asked, “Leaving aside the Three Vehicles and the twelve divisions of scripture, what is the clear meaning of the First Patriarch’s coming from the West?” The Master raised his whisk to show him. The monk did not bow, but went to see Xuefeng. Xuefeng asked, “Where have you come from?” “From Zhejiang.” “Where did you spend the summer retreat?” “At Xichan.” “Was your master well?” “He was well when I left.” “Why not stay there at ease?” “The Buddhadharma was unclear.” “What was the problem?” The monk recounted the earlier exchange. Xuefeng asked, “Why did you refuse to accept him?” The monk said, “That was an object of perception.” Xuefeng asked, “Do you see the men and women in the houses in Suzhou?” “I do.” “Do you see the trees and ponds along the road?” “I do.” Xuefeng said, “Everything you see—the people’s homes, the trees, and the ponds—is an object of perception. Do you accept that?” “I do.” “Then when he raised his whisk, why did you refuse to accept it?” The monk bowed and said, “I spoke carelessly. I beg your compassion.” Xuefeng said, “The whole universe is one eye. Where could you sit?” The monk was speechless.
宣州刺史陸亙大夫
Senior Official Lu Gen, Prefect of Xuanzhou
問南泉。古人瓶中養一鵝。鵝漸長大。出瓶不得。如今不得毀瓶。不得損鵝。和尚作麼生出得。泉召大夫。陸應諾。泉曰。出也。陸從此開解。即禮謝。暨南泉圓寂。院主問曰。大夫何不哭先師。陸曰。院主道得即哭。院主無對(長慶代雲。合哭不合哭)。
He asked Nanquan, “A man once kept a goose in a bottle. It grew so large it could not get out. Now the bottle must not be broken, and the goose must not be harmed. Master, how can it be taken out?” Nanquan called, “Senior Official!” Lu answered, “Yes?” Nanquan said, “It is out.” Lu understood and bowed in thanks. After Nanquan passed away, the monastery director asked, “Why do you not weep for your late teacher?” Lu said, “If you can answer me, I will weep.” The director had no answer. (Changqing answered for him, “Should one weep or not?”)
池州甘贄行者
Layman Ganzhi of Ganzi in Chizhou
一日入南泉設齋。黃檗為首座。行者請施財。座曰。財法二施。等無差別。甘曰。恁麼道。爭消得某甲䞋。便將出去。須臾復入。曰。請施財。座曰。財法二施。等無差別。甘乃行䞋。又一日。入寺設粥。仍請南泉念誦。泉乃白椎曰。請大眾為貍奴白牯念摩訶般若波羅蜜。甘拂袖便出。泉粥後問典座。行者在甚處。座曰。當時便去也。泉便打破鍋子。甘常接待往來。有僧問曰。行者接待不易。甘曰。譬如餧驢餧馬。僧休去。有住庵僧緣化什物。甘曰。有一問。若道得即施。乃書心字。問。是甚麼字。曰。心字。又問妻。甚麼字。妻曰。心字。甘曰。某甲山妻亦合住庵。其僧無語。甘亦無施。又問一僧。甚麼處來。曰。溈山來。甘曰。曾有僧問溈山。如何是西來意。溈山舉起拂子。上座作麼生會溈山意。曰。借事明心。附物顯理。甘曰。且歸溈山去好(保福聞之。乃仰手覆手)。
One day he went to Nanquan’s monastery to sponsor a meal. Huangbo was the head monk. The layman requested a donation. The head monk said, “The giving of material goods and the giving of Dharma are equally without distinction.” Ganzhi said, “How could saying that earn you my offering?” and walked out. A little later he came back and again requested a donation. The head monk repeated, “The giving of material goods and the giving of Dharma are equally without distinction.” Ganzhi then made the offering. Another day he came to the monastery to provide gruel and asked Nanquan to chant. Nanquan struck the sounding board and said, “I invite the assembly to recite the Great Perfection of Wisdom for cats and oxen.” Ganzhi flicked his sleeve and left. After the meal Nanquan asked the cook, “Where is the layman?” The cook said, “He left right then.” Nanquan smashed the pot. Ganzhi often hosted travelers. A monk said, “Layman, it is not easy to receive and care for people.” Ganzhi replied, “It is like feeding donkeys and horses.” The monk stopped speaking. A monk living in a hermitage was collecting household goods. Ganzhi said, “I have a question; if you can answer, I will give you something.” He wrote the character for ‘mind’ and asked, “What character is this?” “The character for mind.” He asked his wife, “What character?” She said, “The character for mind.” Ganzhi said, “My mountain-dwelling wife should also live in a hermitage.” The monk had no answer, and Ganzhi gave him nothing. He asked another monk, “Where have you come from?” “From Weishan.” Ganzhi said, “A monk once asked Weishan the meaning of the First Patriarch’s coming from the West. Weishan raised his whisk. How do you understand his meaning?” The monk said, “He used a thing to clarify the mind and relied on an object to reveal principle.” Ganzhi said, “You had better return to Weishan.” (When Baofu heard this, he turned his palms up and then down.)
鹽官安國師法嗣
The Dharma heirs of National Teacher Yanguan
襄州關南道常禪師
Chan Master Daochang of Guannan in Xiangzhou
僧問。如何是西來意。師舉拄杖。曰。會麼。曰。不會。師便打。師每見僧來參禮。多以拄杖打趂。或曰。遲一刻。或曰。打動關南鼓。而時輩鮮有唱和者。
A monk asked, “What is the meaning of the First Patriarch’s coming from the West?” The Master raised his staff and asked, “Do you understand?” “I do not.” The Master struck him. Whenever monks came to pay their respects, he usually drove them away with his staff. Sometimes he said, “Wait a moment.” Sometimes he said, “You have beaten the Guannan drum.” Few people of that generation could respond to him.
洪州雙嶺玄真禪師
Chan Master Xuanzhen of Shuangling in Hongzhou
初問道吾。無神通菩薩為甚麼足跡難尋。吾曰。同道者方知。師曰。和尚還知否。吾曰。不知。師曰。何故不知。吾曰。去。你不識我語。師後於鹽官處悟旨焉。
At first he asked Daowu, “Why are the footprints of a bodhisattva without supernatural powers so hard to find?” Daowu said, “Only those who walk the same path know.” The Master asked, “Do you know?” “I do not.” “Why not?” Daowu said, “Go. You do not understand my words.” Later the Master realized the meaning under National Teacher Yanguan.
杭州徑山鑒宗禪師
Chan Master Jianzong of Jingshan in Hangzhou
湖州錢氏子。依本州開元寺大德高閑出家。學通淨名思益經。後往鹽官決擇疑滯。唐咸通三年。住徑山。有小師洪諲以講論自矜(諲即法濟大師)。師謂之曰。佛祖正法。直截亡詮。汝筭海沙。於理何益。但能莫存知見。泯絕外緣。離一切心。即汝真性。諲茫然。遂禮辭。遊方至溈山。方悟玄旨。乃嗣溈山師。咸通七年示滅。諡無上大師。
He was a son of the Qian family of Huzhou. He became a monk under the eminent Gao Xian at Kaiyuan Monastery in his home prefecture and mastered the Vimalakirti and Siyijing sutras. Later he went to Yanguan to resolve his doubts. In the third year of the Xiantong era, he resided at Jingshan. His junior monk Hongxie prided himself on his lectures (Hongxie was Master Faji). The Master told him, “The true Dharma of Buddhas and Patriarchs is direct and beyond words. You may calculate the sands of the sea, but what benefit is that to the principle? Simply do not cling to views and knowledge; let external conditions fall silent and leave every thought behind. Then your true nature will be revealed.” Hongxie was bewildered and took leave. He traveled to Weishan, where he awakened to the profound meaning and became Weishan’s heir. The Master passed away in the seventh year of Xiantong. He was posthumously honored as Supreme Master.
歸宗常禪師法嗣
The Dharma heirs of Master Chang of Guizong
福州芙蓉山靈訓禪師
Chan Master Lingxun of Furong Mountain in Fuzhou
初參歸宗。問。如何是佛。宗曰。我向汝道。汝還信否。曰。和尚誠言。安敢不信。宗曰。即汝便是。師曰。如何保任。宗曰。一翳在眼。空華亂墜(法眼雲。若無後語。有甚麼歸宗也)。師辭。宗問。甚麼處去。師曰。歸嶺中去。宗曰。子在此多年。裝束了卻來。為子說一上佛法。師結束了上去。宗曰。近前來。師乃近前。宗曰。時寒。途中善為。師聆此言。頓忘前解。歸寂。諡弘照大師。
At first he visited Guizong and asked, “What is Buddha?” Guizong said, “If I tell you, will you believe me?” “If you speak sincerely, how could I not?” Guizong said, “You yourself are it.” The Master asked, “How do I preserve and sustain it?” Guizong said, “With one mote in your eye, flowers fill the sky.” (Fayan said, “Without that last remark, what would there be of Guizong?”) The Master took leave. Guizong asked, “Where are you going?” “Back to the mountains.” Guizong said, “You have been here many years. Pack your things, then come back; I will explain the Buddhadharma to you once.” The Master packed and returned. Guizong said, “Come closer.” He stepped forward. Guizong said, “The weather is cold; take care on the road.” Hearing this, the Master suddenly forgot his former understanding. He passed into stillness. He was posthumously honored as Master Hongzhao.
漢南高亭和尚
The Chan master of Gaoting in Hannan
有僧自夾山來禮拜。師便打。僧曰。特來禮拜。何得打某甲。僧再禮拜。師又打趂。僧回。舉似夾山。山曰。汝會也無。曰。不會。山曰。賴汝不會。若會。即夾山口瘂。
A monk came from Jianshan and bowed. The Master struck him. The monk said, “I came especially to pay my respects. Why did you strike me?” The monk bowed again, and the Master again struck and drove him away. The monk returned and recounted this to Jianshan. Jianshan asked, “Did you understand?” “No.” Jianshan said, “Good thing you did not. Had you understood, Jianshan would have been struck dumb.”
新羅大茅和尚
The Great Mao Chan master of Silla
上堂。欲識諸佛師。向無明心內識取。欲識常住不凋性。向萬物遷變處識取。僧問。如何是大茅境。師曰。不露鋒。曰。為甚麼不露鋒。師曰。無當者。
In the Dharma hall he said, “If you want to know the teacher of all Buddhas, recognize it within the mind of ignorance. If you want to know the imperishable nature that abides forever, recognize it amid the changing and shifting of all things.” A monk asked, “What is the landscape of Great Mao?” The Master said, “It does not show its edge.” “Why not?” “There is no one to meet it.”
五臺山智通禪師(自稱大禪佛)
Chan Master Zhitong of Mount Wutai, who called himself the Great Chan Buddha
初在歸宗會下。忽一夜連呌曰。我大悟也。眾駭之。明日上堂眾集。宗曰。昨夜大悟底僧出來。師出曰。某甲。宗曰。汝見甚麼道理。便言大悟。試說看。師曰。師姑元是女人作。宗異之。師便辭去。宗門送。與提笠子。師接得笠子。戴頭上便行。更不回顧。後居臺山法華寺。臨終有偈曰。舉手攀南斗。回身倚北辰。出頭天外看。誰是我般人。
At first he lived in Guizong’s community. One night he suddenly called out again and again, “I am greatly awakened!” Everyone was startled. The next day, when the assembly gathered in the Dharma hall, Guizong said, “Let the monk who was greatly awakened last night step forward.” The Master came forward and said, “It was me.” Guizong asked, “What principle did you see that made you say you were greatly awakened? Tell us.” The Master said, “A nun is, after all, a woman.” Guizong was impressed. The Master took leave. As Guizong saw him out, he handed him his hat. The Master took it, put it on his head, and walked away without looking back. Later he lived at Fahua Monastery on Mount Tai. At his death he gave this verse: “I raise my hand and grasp the Southern Dipper; I turn and lean against the Northern Star. I emerge to look beyond the heavens—who is there like me?”
大梅常禪師法嗣
The Dharma heirs of Master Chang of Damei
新羅國迦智禪師
Chan Master Jiazhi of Silla
僧問。如何是西來意。師曰。待汝裡頭來。即與汝道。問。如何是大梅的旨。師曰。酪本一時拋。
A monk asked, “What is the meaning of the First Patriarch’s coming from the West?” The Master said, “When you have come inside, I will tell you.” Asked, “What is Damei’s essential meaning?” he replied, “The cheese was all thrown away at once.”
杭州天龍和尚
The Chan master of Tianlong in Hangzhou
上堂。大眾莫待老僧上來便上來。下去便下去。各有華藏性海。具足功德。無礙光明。各各參取。珍重。僧問。如何得出三界去。師曰。汝即今在甚麼處。
In the Dharma hall he said, “Everyone, do not wait for this old monk to come up before you come up, or go down when he goes down. Each of you has the nature of the Flower Treasury Ocean, complete with virtues and unobstructed radiance. Investigate it for yourselves. Take care.” A monk asked, “How can one leave the Three Realms?” The Master replied, “Where are you right now?”
佛光滿禪師法嗣
The Dharma heirs of Chan Master Foguan Man
杭州刺史白居易
Bai Juyi, Prefect of Hangzhou
字樂天。久參佛光得心法。兼稟大乘金剛寶戒。元和中造於京兆興善法堂。致四問(語見興善章)。十五年。牧杭州。訪鳥窠和尚。有問答語句(見鳥窠章)。甞致書於濟法師。以佛無上大慧演出教理。安有狥機高下。應病不同。與平等一味之說相反。援引維摩及金剛三昧等六經。闢二義而難之。又以五蘊十二緣說名色。前後不類。立理而徵之。並鉤深索隱。通幽洞微。然未覩法師醻對。後來亦鮮有代答者。復受東都凝禪師八漸之目。各廣一言而為一偈。釋其旨趣。自淺之深。猶貫珠焉。凡守任處多訪祖道。學無常師。後為賓客。分司東都。罄己俸修龍門香山寺。寺成自撰記。凡為文動關教化。無不贊美佛乘。見於本集。其歷官次第歸全代祀。即史傳存焉。
He was named Letian. For a long time he studied with Chan Master Foguang and received the mind-seal, as well as the Mahayana Diamond precepts. During the Yuanhe era he visited the Dharma Hall at Xing Shan Monastery in Jingzhao and posed four questions (see the Xing Shan chapter). In the fifteenth year he governed Hangzhou and visited the monk Bird’s Nest, where questions and answers were exchanged (see the Bird’s Nest chapter). He once wrote to Dharma Master Ji, arguing that since the Buddha’s unsurpassed great wisdom unfolds the teachings, how could teachings adapted to differing capacities and ailments contradict the principle of equal, one-flavored truth? He cited six sutras, including the Vimalakirti and Diamond Samadhi sutras, to refute two positions and challenge them. He also examined the account of name-and-form in relation to the five aggregates and twelve links of dependent origination, showing inconsistencies and testing the reasoning. He probed the deep and searched the hidden, penetrating the subtle and obscure. The Dharma Master’s reply has not been seen, and few later scholars were able to answer on his behalf. He also received from Chan Master Ning of the eastern capital the outline of the Eight Gradual Stages, expanded each into one sentence and made a verse explaining its import, from the shallow to the deep, like pearls strung on a thread. Wherever his official duties took him, he often sought the Patriarchs’ Way and had no single fixed teacher in his learning. Later, as a court guest stationed in the eastern capital, he spent his entire salary restoring Xiangshan Monastery at Longmen. When the monastery was completed, he wrote its account. His writings were consistently concerned with teaching and transformation, and invariably praised the Buddha Vehicle, as can be seen in his collected works. The sequence of his offices and the account of his life are preserved in the histories.
五洩默禪師法嗣
Heirs in the Dharma of Chan Master Mo of Wuxie.
福州龜山正元禪師
Chan Master Zhengyuan of Guishan in Fuzhou.
宣州蔡氏子。甞述偈示徒。一曰。滄溟幾度變桑田。唯有虗空獨湛然。已到岸人休戀筏。未曾度者要須船。二曰。尋師認得本心源。兩岸俱玄一不全。是佛不須更覔佛。祇因如此便忘緣。咸通十年終於本山。諡性空大師。
He was a son of the Cai family of Xuanzhou. He once showed his students these verses. The first says: ‘How many times has the vast sea changed into mulberry fields? Only empty space remains clear and still. Those who have reached the shore should not cling to the raft; those who have not crossed still need a boat.’ The second says: ‘Seeking a teacher, I recognized the source of my original mind. Both banks are mysterious; neither alone is complete. If it is Buddha, there is no need to seek another Buddha; just because of this, conditions are forgotten.’ He died on his mountain in the tenth year of Xiantong. He was posthumously titled Master Xingkong.