The Five Lamps Meeting at the Source, Scroll One

坐時即無。問。忘收一足時如何。師曰。不共汝同盤。問。風生浪起時如何。師曰。湖南城裡太煞閙。有人不肯過江西。問。如何是佛法大意。師曰。落花隨水去。曰。意旨如何。師曰。脩竹引風來。問。如何是塵劫來事。師曰。冬天則有。夏天則無。師頌洞山五位王子。誕生曰。天然貴胤本非功。德合乾坤育勢隆。始末一朝無雜種。分宮六宅不他宗。上和下睦陰陽順。共氣連枝器量同。欲識誕生王子父。鶴沖霄漢出銀籠。朝生曰。苦學論情世莫群。出來凡事已超倫。詩成五字三冬雪。筆落分毫四海雲。萬卷積功彰聖代。一心忠孝輔明君。鹽梅不是生知得。金榜何勞顯至勳。末生曰。久棲巖壑用功夫。草榻柴扉守志孤。十載見聞心自委。一身冬夏衣縑無。澄凝含笑三秋思。清苦高名上哲圖。業就高科酬志極。比來臣相不當途。化生曰。傍分帝位為傳持。萬裡山河佈政威。紅影日輪凝下界。碧油風冷暑炎時。高低豈廢尊卑奉。五袴蘇途遠近知。妙印手持煙塞靜。當陽那肯露纖機。內生曰。九重密處復何宣。掛弊由來顯妙傳。秖奉一人天地貴。從他諸道自分權。紫羅帳合君臣隔。黃閣簾垂禁制全。為汝方隅宮屬戀。遂將黃葉止啼錢。師居石霜山二十年間。學眾有長坐不臥。屹若株杌。天下謂之枯木眾也。唐僖宗聞師道譽。賜紫衣。師牢辭不受。光啟四年示疾告寂。塟於院之西北隅。諡普會大師。

(Shishuang continued:) 'When sitting, it is not.' Someone asked, 'What about when one forgets to draw in a foot?' The Master said, 'I do not share your tray.' Someone asked, 'What about when the wind rises and the waves come up?' The Master said, 'The city of Hunan is far too noisy; some will not cross to Jiangxi.' Someone asked, 'What is the great meaning of the Buddha Dharma?' The Master said, 'Fallen flowers go off with the water.' He said, 'What does that mean?' The Master said, 'Slender bamboo draws the wind.' Someone asked, 'What is the matter from the dust kalpas?' The Master said, 'In winter there is, in summer there is not.' The Master praised Dongshan's five positions of the prince. On Birth: 'A natural noble heir is not made by effort; his virtue joins heaven and earth, and his nurturing power is great. From first to last, in one morning, there is no mixed breed; he divides the palace into six houses and follows no other line. Above and below are harmonious, yin and yang accord; one breath joins the branches, and their capacity is the same. If you would know the father of the born prince, a crane soars to the Milky Way, out of the silver cage.' On Morning Birth: 'Bitter study and discussion of feeling have no peer in the world; once he comes forth, all things already surpass his kind. A poem finished in five characters is three winters of snow; a brush set down, a hair's breadth, is clouds over the four seas. Ten thousand scrolls of accumulated effort display a sage age; one heart of loyalty and filial piety aids a wise ruler. Salt and plum are not known by birth — why should the golden list trouble to display his supreme merit?' On Last Birth: 'Long dwelling in the cliffs and valleys, using effort, guarding his resolve alone behind a grass couch and a brushwood door. Ten years of seeing and hearing, the mind submits of itself; one body, winter and summer, has no silk clothing. Clear and still, holding a smile, three autumns of thought; pure and bitter, his high name on the chart of the wise. When his work is done and high office rewards his resolve to the utmost, even then minister and chancellor do not block his way.' On Transformation Birth: 'Dividing the imperial throne in a side line to carry it on, over ten thousand li of rivers and mountains he spreads the majesty of government. The red shadow of the sun wheel rests on the lower world; the blue-oiled wind is cold in the heat of summer. High and low, how could he set aside the homage of rank? With five trousers on the road to revival, near and far know him. The wondrous seal held in his hand, the smoke passes are quiet; facing the sun, how would he consent to reveal the slightest mechanism?' On Inner Birth: 'In the secret place of the ninefold palace, what more is there to proclaim? Hanging up the worn to display the wondrous transmission. He serves only one man, and heaven and earth are honored; from the other paths he lets each take its own authority. In the purple gauze tent joined, ruler and minister are separated; the yellow pavilion's blind is lowered and the prohibitions are complete. For your sake, the palace retainers of the quarters and the walls cling on, and so he uses yellow leaves as money to stop a child's crying.' The Master lived on Shishuang Mountain for twenty years, and among his students there were those who sat long without lying down, standing like stumps, and the world called them the withered-wood assembly. When Emperor Xizong of Tang heard of the Master's reputation for the Way, he granted him a purple robe. The Master firmly declined and would not accept it. In the fourth year of Guangqi he showed signs of illness and passed away. He was buried in the northwest corner of the monastery. His posthumous title was Great Master Puhui.

潭州漸源仲興禪師

Chan Master Zhongxing of Jianyuan in Tanzhou

在道吾為侍者。因過茶與吾。吾提起盞曰。是邪是正。師叉手近前。目視吾。吾曰。邪則總邪。正則總正。師曰。某甲不恁麼道。吾曰。汝則麼生。師奪盞子提起曰。是邪是正。吾曰。汝不虗為吾侍者。師便禮拜。一日。侍吾往檀越家弔慰。師撫棺曰。生邪死邪。吾曰。生也不道。死也不道。師曰。為甚麼不道。吾曰。不道。不道。歸至中路。師曰。和尚今日須與某甲道。若不道。打和尚去也。吾曰。打即任打。道即不道。師便打。吾歸院曰。汝宜離此去。恐知事得知。不便。師乃禮辭。隱於村院。經三年後。忽聞童子念觀音經。至應以比丘身得度者即現比丘身。忽然大省。遂焚香遙禮曰。信知先師遺言。終不虗發。自是我不會。卻怨先師。先師既沒。唯石霜是嫡嗣。必為證明。乃造石霜。霜見便問。離道吾後到甚處來。師曰。祇在村院寄足。霜曰。前來打先師因緣會也未。師起身進前曰。卻請和尚道一轉語。霜曰。不見道。生也不道。死也不道。師乃述在村院得底因緣。遂禮拜石霜。設齋懺悔。他日。持鍬復到石霜。於法堂上從東過西。從西過東。霜曰。作麼。師曰。覓先師靈骨。霜曰。洪波浩渺。白浪滔天。覓甚先師靈骨。師曰。正好著力。霜曰。這裡針劄不入。著甚麼力。源持鍬肩上便出(大原孚上座代雲。先師靈骨猶在)。師後住漸源。一日在紙帳內坐。有僧來撥開帳曰。不審。師以目視之。良久曰。會麼。曰。不會。師曰。七佛已前事。為甚麼不會。僧舉似石霜。霜曰。如人解射。箭不虗發。一日。寶葢和尚來訪。師便捲起簾子。在方丈內坐。蓋一見乃下卻簾。便歸客位。師令侍者傳語。長老遠來不易。猶隔津在。蓋擒住侍者。與一掌。者曰。不用打某甲。有堂頭和尚在。蓋曰。為有堂頭老漢。所以打你。者回舉似師。師曰。猶隔津在。

He was an attendant to Daowu. Once, when he brought tea to Wu, Wu lifted the cup and said, 'Is it crooked or straight?' The Master folded his hands and came forward, looking at Wu. Wu said, 'If crooked, all crooked; if straight, all straight.' The Master said, 'I do not say so.' Wu said, 'Then how do you say it?' The Master snatched the cup, lifted it, and said, 'Is it crooked or straight?' Wu said, 'You do not falsely serve as my attendant.' The Master then bowed. One day, attending Wu to a donor's house for condolences, the Master touched the coffin and said, 'Alive or dead?' Wu said, 'I do not say alive, and I do not say dead.' The Master said, 'Why do you not say?' Wu said, 'I do not say, I do not say.' On the way back, midway, the Master said, 'The Reverend must tell me today. If you do not, I will hit the Reverend.' Wu said, 'You may hit me as you please, but I will not say.' The Master then hit him. When Wu returned to the monastery he said, 'You should leave here; I fear the administrator will hear of it, and it would be awkward.' The Master then bowed and took his leave, and hid in a village monastery. Three years later, he suddenly heard a boy reciting the Avalokitesvara Sutra, and when it came to 'those who should be saved by the body of a monk are met with the manifestation of the body of a monk,' he was suddenly greatly awakened. He then burned incense and bowed in the distance, saying, 'I truly believe my late teacher's parting words were never spoken in vain. It was I who did not understand, and yet I blamed my late teacher. Since my late teacher has passed, only Shishuang is the direct heir, and he will surely verify it for me.' So he went to Shishuang. When Shuang saw him he asked, 'After leaving Daowu, where did you go?' The Master said, 'I only lodged in a village monastery.' Shuang said, 'Have you understood the story of your hitting your late teacher earlier?' The Master rose, came forward, and said, 'Please, Reverend, give a turning word.' Shuang said, 'Have you not heard it said, I do not say alive, and I do not say dead?' The Master then recounted the circumstances of what he had gained in the village monastery, and bowed to Shishuang and held a meal of repentance. Another day he came again to Shishuang carrying a spade, and in the Dharma hall walked from east to west, and from west to east. Shuang said, 'What are you doing?' The Master said, 'Looking for my late teacher's sacred bones.' Shuang said, 'Vast waves stretch boundless, white breakers reach the sky — what late teacher's sacred bones are you looking for?' The Master said, 'A good time to put forth effort.' Shuang said, 'Here a needle cannot enter — what effort will you put forth?' Yuan put the spade on his shoulder and went out. (The elder Fu of Taiyuan said on his behalf, 'My late teacher's sacred bones are still here.') The Master afterwards lived at Jianyuan. One day he was sitting inside a paper tent. A monk came and pulled the tent open, saying, 'Greetings.' The Master looked at him, and after a long while said, 'Do you understand?' He said, 'I do not.' The Master said, 'A matter from before the seven Buddhas — why do you not understand?' The monk brought this up to Shishuang. Shuang said, 'Like a man who knows archery, the arrow is never shot in vain.' One day the Reverend Baogai came to visit. The Master rolled up the blind and sat inside his quarters. As soon as Gai saw it he lowered the blind and went back to the guest seat. The Master told the attendant to carry a message: 'The Elder has come far, it is no easy matter — but there is still a ford between us.' Gai seized the attendant and gave him a slap. The attendant said, 'Do not hit me; the head of the hall is there.' Gai said, 'It is because the old fellow heads the hall that I hit you.' The attendant went back and reported this to the Master. The Master said, 'There is still a ford between us.'

淥清禪師

Chan Master Luqing

僧問。不落道吾機。請師道。師曰。庭前紅莧樹。生葉不生華。僧良久。師曰。會麼。曰。不會。師曰。正是道吾機。因甚麼不會。僧禮拜。師打曰。須是老僧打你始得。問。如何是無相。師曰。山青水綠。僧參。師以目視之。僧曰。是箇機關。於某甲分上用不著。師彈指三下。僧遶禪床一匝。依位立。師曰。參堂去。僧始出。師便喝。僧卻以目視之。師曰。灼然用不著。僧禮拜。

A monk asked, 'Without falling into Daowu's mechanism, please, Master, speak.' The Master said, 'The red amaranth tree in the courtyard bears leaves but no flowers.' The monk was silent a long time. The Master said, 'Do you understand?' He said, 'I do not.' The Master said, 'This is precisely Daowu's mechanism — why do you not understand?' The monk bowed. The Master hit him and said, 'It takes this old monk hitting you for it to be so.' Someone asked, 'What is the formless?' The Master said, 'Green mountains, green water.' A monk came to study. The Master looked at him. The monk said, 'That is a mechanism, and it is of no use in my case.' The Master snapped his fingers three times. The monk walked once around the meditation seat and stood in his place. The Master said, 'Go join the hall.' The monk had just gone out. The Master shouted. The monk turned and looked at him. The Master said, 'Clearly of no use.' The monk bowed.

雲巖晟禪師法嗣

Dharma Heirs of Chan Master Sheng of Yunyan

𣵠州杏山鑒洪禪師

Chan Master Jianhong of Xingshan in Fenzhou

臨濟問。如何是露地白牛。師曰。吽吽。濟曰。瘂卻杏山口。師曰。老兄作麼生。濟曰。這畜生。師便休。示滅後茶毗。收五色舍利建塔。

Linji asked, 'What is the white ox on open ground?' The Master said, 'Moo, moo.' Ji said, 'Xingshan's mouth is struck dumb.' The Master said, 'How about you, old brother?' Ji said, 'This beast.' The Master then let it be. After his passing and cremation, five-colored relics were collected and a stupa was built.

潭州神山僧密禪師

Chan Master Sengmi of Shenshan in Tanzhou

師在南泉打羅次。泉問。作甚麼。師曰。打羅。曰。手打腳打。師曰。卻請和尚道。泉曰。分明記取。向後遇明眼作家。但恁麼舉似(雲巖代雲。無手腳者始解打)。師與洞山渡水。山曰。莫錯下腳。師曰。錯即過不得也。山曰。不錯底事作麼生。師曰。共長老過水。一日。與洞山鉏茶園。山擲下钁頭曰。我今日一點氣力也無。師曰。若無氣力。爭解恁麼道。山曰。汝將謂有氣力底是。裴大夫問僧。供養佛。佛還吃否。僧曰。如大夫祭家神。大夫舉似雲巖。巖曰。這僧未出家在。曰。和尚又如何。巖曰。有幾般飯食。但一時下來。巖卻問師。一時下來又作麼生。師曰。合取缽盂。巖肯之。問。一地不見二地時如何。師曰。汝莫錯否。汝是何地。問。生死事。乞師一言。師曰。汝何時死去來。曰。某甲不會。請師說。師曰。不會須死一場始得。師與洞山行次。忽見白兔走過。師曰。俊哉。洞曰。作麼生。師曰。大似白衣拜相。洞曰。老老大大。作這箇說話。師曰。你作麼生。洞曰。積代簪纓。暫時落魄。師把針次。洞山問曰。作甚麼。師曰。把針。洞曰。把針事作麼生。師曰。針針相似。洞曰。二十年同行。作這箇語話。豈有與麼工夫。師曰。長老又作麼生。洞曰。如大地火發底道理。師問洞山。智識所通。莫不遊踐。徑截處乞師一言。洞曰。師伯意何得取功。師因斯頓覺。下語非常。後與洞山過獨木橋。洞先過了。拈起木橋曰。過來。師喚價闍黎。洞乃放下橋木。

Once, when the Master was sifting at Nanquan's, Quan asked, 'What are you doing?' The Master said, 'Sifting.' He said, 'Is it the hand that sifts or the foot?' The Master said, 'Please, Reverend, speak.' Quan said, 'Remember it clearly. Hereafter, when you meet a clear-eyed adept, just bring it up like this.' (Yunyan said on his behalf, 'Only one without hands and feet can sift.') Once the Master and Dongshan were crossing a river. Shan said, 'Do not set your foot wrong.' The Master said, 'If wrong, one cannot cross.' Shan said, 'What about the matter of not being wrong?' The Master said, 'Crossing the water with the Elder.' One day, hoeing the tea garden with Dongshan, Shan threw down his hoe and said, 'Today I have not the least strength.' The Master said, 'If you have no strength, how can you speak like that?' Shan said, 'You would say that the one with strength is it.' The official Pei asked a monk, 'If one makes offerings to the Buddha, does the Buddha eat them?' The monk said, 'As when the official sacrifices to the household gods.' The official brought this up to Yunyan. Yan said, 'That monk has not left home.' He said, 'How about the Reverend?' Yan said, 'There are several kinds of food; just bring them all down at once.' Yan then asked the Master, 'If you bring them all down at once, then how is it?' The Master said, 'Shut up and take your bowl.' Yan agreed with him. Someone asked, 'What about when one ground does not see a second ground?' The Master said, 'Are you not mistaken? What ground are you?' Someone asked, 'The matter of birth and death — I beg the Master for one word.' The Master said, 'When did you die?' He said, 'I do not understand; please, Master, speak.' The Master said, 'If you do not understand, you must die one time first.' Once, as the Master and Dongshan were walking, they suddenly saw a white rabbit run past. The Master said, 'How fine.' Dong said, 'How is it?' The Master said, 'Very like a white-robed man becoming chancellor.' Dong said, 'Old as you are, you talk like that.' The Master said, 'How about you?' Dong said, 'Generations of high office, temporarily fallen on hard times.' Once, when the Master was plying the needle, Dongshan asked, 'What are you doing?' The Master said, 'Plying the needle.' Dong said, 'How is the matter of plying the needle?' The Master said, 'Needle after needle alike.' Dong said, 'Twenty years walking together, and you talk like that — how is that any skill?' The Master said, 'How about you, Elder?' Dong said, 'Like the principle of the great earth catching fire.' The Master asked Dongshan, 'Whatever knowledge and consciousness can reach, there is nothing I have not walked through. For the direct cut, I beg the Master for one word.' Dong said, 'How can the elder's intent take merit?' At this the Master was suddenly enlightened, and his words were extraordinary. Later, crossing a single-plank bridge with Dongshan, Dong went over first, picked up the plank bridge, and said, 'Come over.' The Master called, 'Jia, acharya!' Dong then put down the bridge plank.

幽谿和尚

The Reverend of Youxi

僧問。大用現前。不存軌則時如何。師起。遶禪床一匝而坐。僧擬進語。師與一蹋。僧歸位而立。師曰。汝恁麼我不恁麼。汝不恁麼我卻恁麼。僧再擬進語。師又與一蹋。曰。三十年後。吾道大行。問。如何是祖師禪。師曰。泥牛步步出人前。問。處處該不得時如何。師曰。夜半石人無影像。縱橫不辨往來源。

A monk asked, 'What about when the great function appears before one and no rule is preserved?' The Master rose, walked once around the meditation seat and sat down. The monk was about to speak. The Master gave him a kick. The monk went back to his place and stood. The Master said, 'You are like this and I am not; you are not like this and I am.' The monk was about to speak again. The Master gave him another kick and said, 'Thirty years from now, my Way will spread greatly.' Someone asked, 'What is the Ancestor's Chan?' The Master said, 'A mud ox steps out before people at every step.' Someone asked, 'What about when no place can contain it?' The Master said, 'At midnight the stone man has no image or shadow; lengthwise and crosswise one cannot tell where he comes from.'

船子誠禪師法嗣

Dharma Heirs of Chan Master Cheng the Boatman

澧州夾山善會禪師

Chan Master Shanhui of Jiashan in Lizhou

廣州廖氏子。幼歲出家。依年受戒。聽習經論。該練三學。出住潤州鶴林。因道吾勸發。往見船子。由是師資道契。微眹不留(語見船子章)。恭稟遺命。遁世忘機。尋以學者交湊。廬室星布。嘵夕參依。咸通庚寅。海眾卜於夾山。遂成院宇。上堂。有祖以來。時人錯會。相承至今。以佛祖言句為人師範。若或如此。卻成狂人。無智人去。他祇指示汝。無法本是道。道無一法。無佛可成。無道可得。無法可取。無法可捨。所以老僧道。目前無法。意在目前。他不是目前法。若向佛祖邊學。此人未具眼在。何故皆屬所依。不得自在。本祇為生死茫茫。識性無自由分。千里萬裡求善知識。須具正眼。求脫虗謬之見。定取目前生死為復實有。為復實無。若有人定得。許汝出頭。上根之人。言下明道。中下根器。波波浪走。何不向生死中定當取。何處更疑佛疑祖替汝生死。有智人笑汝。汝若不會。更聽一頌。勞持生死法。唯向佛邊求。目前迷正理。撥火覓浮漚。僧問。從上立祖意教意。和尚為甚麼卻言無。師曰。三年不吃飯。目前無饑人。曰。既是無饑人。某甲為甚麼不悟。師曰。秖為悟迷卻闍黎。復示偈曰。明明無悟法。悟法卻迷人。長舒兩腳睡。無偽亦無真。問。十二分教及祖意。和尚為甚麼不許人問。師曰。是老僧坐具。曰。和尚以何法示人。師曰。虗空無掛針之路。子虗徒撚線之功。又曰。會麼。曰。不會。師曰。金粟之苗裔。舍利之真身。罔象之玄談。是野狐之窟宅。上堂。不知天曉。悟不由師。龍門躍鱗。不墮漁人之手。但意不寄私緣。舌不親玄旨。正好知音。此名俱生話。若向玄旨疑去。賺殺闍黎。困魚止濼。鈍鳥棲蘆。雲水非闍黎。闍黎非雲水。老僧於雲水而得自在。闍黎又作麼生。西川座主罷講。徧參到襄州華嚴和尚處。問曰。祖意教意。是同是別。嚴曰。如車二輪。如鳥二翼。主曰。

was a son of the Liao family of Guangzhou. He left home in childhood, received the precepts when of age, heard and studied the sutras and treatises, and trained fully in the three studies. He went out to live at Helin in Runzhou. Because Daowu urged him, he went to see the Boatman, and there teacher and disciple matched in the Way, with not the slightest trace left (the words are in the Boatman's chapter). He reverently received the parting command and withdrew from the world, forgetting contrivance. Before long students gathered in crowds, huts were spread out like stars, and they attended on him morning and evening. In the gengyin year of Xiantong the assembly of monks divined a site at Jiashan, and so monastery buildings were built. Ascending the hall: 'Since the Ancestors, people of the time have misunderstood, and it has been handed down to this day that the words and phrases of the Buddhas and Ancestors are the model for people. If it is like this, then one becomes a madman or a man without wisdom. They only point out to you: no dharma is originally the Way, and the Way has not a single dharma. There is no Buddha to attain, no Way to get, no dharma to grasp, no dharma to reject. Therefore this old monk says: before your eyes there is no dharma, and the intent is before your eyes. It is not the dharma before your eyes. If you learn from the side of the Buddhas and Ancestors, such a person does not yet have the eye. Why? Because all of it belongs to reliance, and one is not free. Originally it is only because birth and death are vast and blind, and consciousness and nature have no share of freedom, that one seeks a good friend a thousand or ten thousand li away. One must have the true eye, and seek to escape false and mistaken views. Decide whether the birth and death before your eyes is truly existent or truly non-existent. If anyone can settle it, I will allow that he has got his head out. Those of sharp faculties understand the Way at a word. Those of middling and dull faculties drift on wave after wave. Why not settle it amid birth and death? Where else will you doubt the Buddha and doubt the Ancestors, and have them take on your birth and death for you? People with wisdom will laugh at you. If you do not understand, hear one more verse: toiling to hold the dharma of birth and death, you seek only from the side of the Buddha. Before your eyes you are deluded about the true principle, and poke the fire looking for a floating bubble.' A monk asked, 'From the first the Ancestors established the meaning of the Ancestral and the meaning of the teachings — why does the Reverend say there is none?' The Master said, 'Three years without eating, and before my eyes there is no hungry man.' He said, 'Since there is no hungry man, why do I not understand?' The Master said, 'It is only because of understanding that you, acharya, are deluded.' He also gave a verse: 'Clearly there is no dharma of enlightenment; the dharma of enlightenment deludes people. Stretch out both legs and sleep — there is neither false nor true.' Someone asked, 'The twelve divisions of the teaching and the Ancestral meaning — why does the Reverend not allow people to ask about them?' The Master said, 'They are this old monk's sitting mat.' He said, 'By what dharma does the Reverend instruct people?' The Master said, 'Empty space has no road to hang a needle on; Zixu toils in vain at the work of twisting thread.' He also said, 'Do you understand?' He said, 'I do not.' The Master said, 'The descendant of Jinsu, the true body of the relics, the profound talk of the formless — these are the den of a wild fox.' Ascending the hall: 'Not knowing the dawn, awakening does not come from a teacher. The dragon gate's leaping scale does not fall into the fisherman's hand. If only the intent does not lodge in private conditions and the tongue does not touch the profound purport, then you are just right as a kindred spirit. This is called the talk born together with one. If you go doubting toward the profound purport, you will be tricked to death, acharya. A weary fish stops in the puddle, a dull bird roosts in the reeds. Cloud and water are not the acharya, the acharya is not cloud and water. This old monk gets freedom in cloud and water. How about you, acharya?' When a lecturer of Western Shu stopped lecturing and traveled everywhere to study, he came to the Reverend Huayan of Xiangzhou and asked, 'Are the Ancestral meaning and the teaching's meaning the same or different?' Yan said, 'Like the two wheels of a cart, like the two wings of a bird.' The lecturer said,

將為禪門別有長處。元來無。遂歸蜀。後聞師道播諸方。令小師持此語問。師曰。雕砂無鏤玉之談。結草乖道人之意。主聞舉。遙禮曰。元來禪門中別有長處。上堂。聞中生解。意下丹青。目前即美。久蘊成病。青山與白雲。從來不相到。機絲不掛梭頭事。文彩縱橫意自殊。嘉祥一路。智者知疏。瑞草無根。賢者不貴。問。如何是道。師曰。太陽溢目。萬裡不掛片雲。曰。不會。師曰。清清之水。遊魚自迷。問。如何是本。師曰。飲水不迷源。問。古人布髮掩泥。當為何事。師曰。九烏射盡。一翳猶存。一箭墮地。天下黯黑。問。祖意教意是同是別。師曰。風吹荷葉滿池青。十里行人較一程。問。撥塵見佛時如何。師曰。直須揮劒。若不揮劒。漁父棲巢。僧後問石霜。撥塵見佛時如何。霜曰。渠無國土。甚處逢渠。僧回舉似師。師上堂舉了。乃曰。門庭施設。不如老僧。入理深談。猶較石霜百步。問。兩鏡相照時如何。師曰。蚌呈無價寶。龍吐腹中珠。問。如何是寂默中事。師曰。寢殿無人。師吃茶了。自烹一椀。過與侍者。者擬接。師乃縮手。曰。是甚麼。者無對。座主問。若是教意。某甲即不疑。秖如禪門中事如何。師曰。老僧秖解變生為熟。問。如何是實際之理。師曰。石上無根樹。山含不動雲。問。如何是出窟師子。師曰。虗空無影像。足下野雲生。師在溈山作典座。溈問。今日吃甚菜。師曰。二年同一春。溈曰。好好修事著。師曰。龍宿鳳巢。問。如何識得家中寶。師曰。忙中爭得作閑人。問。如何是相似句。師曰。荷葉團團團似鏡。菱角尖尖尖似錐。復曰。會麼。曰。不會。師曰。風吹柳絮毛毬走。雨打梨花蛺蝶飛。問。如何是一老一不老。師曰。青山元不動。㵎水鎮長流。手執夜明符。幾箇知天曉。上堂。金烏玉兔。交互爭輝。坐卻日頭。天下黯黑。上唇與下唇。從來不相識。明明向君道。

(The lecturer continued:) 'I thought the Chan gate had something more; it turns out it has not.' And he went back to Shu. Later, hearing that the Master's Way had spread through all quarters, he sent a young monk to ask this with those words. The Master said, 'Carving sand has no talk of engraving jade; tying grass goes against the intent of a man of the Way.' When the lecturer heard this brought up, he bowed in the distance and said, 'So the Chan gate does have something more.' Ascending the hall: 'Understanding born from hearing, painting in the mind — before the eyes it is lovely, but stored long it becomes a sickness. The green mountain and the white clouds have never reached each other. The loom's silk does not hang on the shuttle's business; literary flourish crisscrosses, yet the intent is naturally apart. On the road of auspiciousness, the wise know it is sparse. The auspicious grass has no root; the worthy do not prize it.' Someone asked, 'What is the Way?' The Master said, 'The sun fills the eyes, and for ten thousand li not a scrap of cloud hangs.' He said, 'I do not understand.' The Master said, 'In clear, clear water the swimming fish loses its way.' Someone asked, 'What is the root?' The Master said, 'Drinking water, one is not deluded about the source.' Someone asked, 'When the ancients spread their hair to cover the mud, what matter was that for?' The Master said, 'Nine crows shot down, and one film remains. One arrow falls to the ground, and the whole world goes dark.' Someone asked, 'Are the Ancestral meaning and the teaching's meaning the same or different?' The Master said, 'The wind blows the lotus leaves, and the whole pond is green; a traveler of ten li measures a stage of the journey.' Someone asked, 'What about when one brushes away the dust and sees the Buddha?' The Master said, 'You must simply wield the sword. If you do not wield the sword, the fisherman roosts in his nest.' Later the monk asked Shishuang, 'What about when one brushes away the dust and sees the Buddha?' Shuang said, 'He has no land — where will you meet him?' The monk went back and brought this up to the Master. The Master brought it up in the hall, and then said, 'In setting up the gate and courtyard, he is not my equal. In deep talk entering principle, he is still a hundred paces behind Shishuang.' Someone asked, 'What about when two mirrors shine on each other?' The Master said, 'The oyster presents its priceless treasure, the dragon spits the pearl from its belly.' Someone asked, 'What is the matter in silence?' The Master said, 'The bedchamber has no one.' Once, when the Master had drunk tea, he brewed a bowl himself and passed it to his attendant. The attendant was about to take it. The Master then withdrew his hand and said, 'What is it?' The attendant had no reply. A lecturer asked, 'As for the meaning of the teachings, I have no doubt. But how are matters within the Chan gate?' The Master said, 'This old monk only knows how to turn the raw into the cooked.' Someone asked, 'What is the principle of actuality?' The Master said, 'A rootless tree on the rock, a mountain holding unmoving clouds.' Someone asked, 'What is a lion out of its den?' The Master said, 'Empty space has no image or shadow, and under its feet wild clouds arise.' When the Master was cook at Weishan, Wei asked, 'What vegetables are we eating today?' The Master said, 'Two years share one spring.' Wei said, 'Cook it well.' The Master said, 'A dragon's lodging, a phoenix's nest.' Someone asked, 'How can one recognize the treasure in the house?' The Master said, 'How can one be a leisured man amid busyness?' Someone asked, 'What is a similar phrase?' The Master said, 'Lotus leaves round, round, round like a mirror; water chestnut horns sharp, sharp, sharp like an awl.' He also said, 'Do you understand?' He said, 'I do not.' The Master said, 'The wind blows the willow catkins, and the fur ball goes; the rain beats the pear blossoms, and the butterflies fly.' Someone asked, 'What is it that one is old and one is not old?' The Master said, 'The green mountain never moves, the ravine water always flows. Holding the night-bright charm in hand, how many know the dawn?' Ascending the hall: 'The golden crow and the jade hare shine in turn. Sit on the sun, and the whole world goes dark. The upper lip and the lower lip have never known each other. Plainly I speak to you:

莫令眼顧著。何也。日月未足為明。天地未足為大。空中不運斤。巧匠不遺蹤。見性不留佛。悟道不存師。尋常老僧道。目睹瞿曇。猶如黃葉。一大藏教是老僧坐具。祖師玄旨是破草鞋。寧可赤腳不著最好。僧問。如何是佛。師曰。此問無賓主。曰。尋常與甚麼人對談。師曰。文殊與吾𢹂水去。普賢猶未折花來。上堂。我二十年住此山。未曾舉著宗門中事。有僧問。承和尚有言。二十年住此山。未曾舉著宗門中事。是否。師曰。是。僧便掀倒禪床。師休去。至明日普請。掘一坑。令侍者請昨日僧至。曰。老僧二十年說無義語。今日請上座打殺老僧。埋向坑裡。便請。便請。若不打殺老僧。上座自著打殺。埋在坑中始得。其僧歸堂。束裝潛去。上堂。百草頭薦取老僧。閙市裡識取天子。虎頭上座參。師問。甚處來。曰。湖南來。師曰。曾到石霜麼。曰。要路經過。爭得不到。師曰。聞石霜有毬子話。是否。曰。和尚也須急著眼始得。師曰。作麼生是毬子。曰。跳不出。師曰。作麼生是毬杖。曰。沒手足。師曰。且去。老僧未與闍黎相見。明日陞座。師曰。昨日新到在麼。頭出應諾。師曰。目前無法。意在目前。不是目前法。非耳目之所到。頭曰。今日雖問。要且不是。師曰。片月難明。非關天地。頭曰。莫𡱰沸。便作掀禪床勢。師曰。且緩緩。虧著上座甚麼處。頭竪起拳曰。目前還著得這箇麼。師曰。作家。作家。頭又作掀禪床勢。師曰。大眾看這一員戰將。若是門庭佈列。山僧不如他。若據入理之談。也較山僧一級地。上堂。眼不掛戶。意不停玄。直得靈草不生。猶是五天之位。珠光月魄。不是出頭時。此間無老僧。五路頭無闍黎。問。如何是夾山境。師曰。猿抱子歸青嶂裡。鳥銜華落碧巖前(法眼雲。我二十年秖作境話會)。師問僧。甚麼處來。曰。洞山來。師曰。洞山有何言句示徒。曰。

(The Master continued:) 'do not let the eyes look back. Why? The sun and moon are not enough to be bright; heaven and earth are not enough to be great. In the air one does not wield the axe; the skilled craftsman leaves no trace. Seeing the nature, one does not keep the Buddha; awakening to the Way, one does not preserve the teacher. This old monk ordinarily says: to see Gautama with one's own eyes is like a yellow leaf. The whole canon is this old monk's sitting mat. The Ancestor's profound purport is a broken straw sandal. Better to go barefoot and not wear it at all.' A monk asked, 'What is the Buddha?' The Master said, 'This question has no host or guest.' He said, 'Ordinarily, with whom do you converse?' The Master said, 'Manjushri has gone to carry water for me, and Samantabhadra has not yet come back with the flower he picked.' Ascending the hall: 'I have lived on this mountain for twenty years, and have never brought up matters within the school of the Ancestors.' A monk asked, 'I have heard the Reverend say that in twenty years on this mountain he has never brought up matters within the school of the Ancestors — is that so?' The Master said, 'It is.' The monk then overturned the meditation seat. The Master let it be. The next day, at the communal work, he dug a pit, and told the attendant to invite yesterday's monk to come, saying, 'This old monk has for twenty years spoken meaningless words. Today I ask the elder to kill this old monk and bury him in the pit. Do it, please do it. If you do not kill this old monk, then the elder must be killed himself and buried in the pit.' That monk went back to the hall, packed his things, and slipped away. Ascending the hall: 'Recognize this old monk at the tip of a blade of grass; recognize the Son of Heaven in the busy market.' The elder Hutou came to study. The Master asked, 'Where have you come from?' He said, 'From Hunan.' The Master said, 'Have you been to Shishuang?' He said, 'Passing on the main road, how could I not?' The Master said, 'I hear Shishuang has the words about the ball — is that so?' He said, 'The Reverend must also use his eyes urgently.' The Master said, 'What is the ball?' He said, 'It cannot jump out.' The Master said, 'What is the ball stick?' He said, 'It has no hands or feet.' The Master said, 'Go away for now. This old monk has not yet met you, acharya.' The next day he ascended the seat. The Master said, 'Is the newly arrived one from yesterday here?' Tou came forward and answered. The Master said, 'Before your eyes there is no dharma, and the intent is before your eyes. It is not the dharma before your eyes, nor is it reached by ear or eye.' Tou said, 'Though you ask today, it is still not it.' The Master said, 'A slice of moon is hard to make bright, and it has nothing to do with heaven and earth.' Tou said, 'Do not let the shit boil.' And he made as if to overturn the meditation seat. The Master said, 'Hold on, hold on. Where have you got the better of the elder?' Tou raised his fist and said, 'Can this be put before your eyes?' The Master said, 'An adept, an adept.' Tou again made as if to overturn the meditation seat. The Master said, 'Assembly, look at this one warrior. As for setting up the gate and courtyard, this mountain monk is not his equal. But as for talk that enters principle, he is still one grade below this mountain monk.' Ascending the hall: 'The eye does not hang at the door, the intent does not stop at the profound. Even if the spirit grass does not grow, one is still in the position of the five heavens. Pearl light and moon spirit are not the time to come forth. Here there is no old monk; at the five-road crossing there is no acharya.' Someone asked, 'What is the realm of Jiashan?' The Master said, 'Monkeys carry their young back into the green peaks; birds drop flowers before the blue rock.' (Fayan said, 'For twenty years I took that as talk of a realm.') The Master asked a monk, 'Where have you come from?' He said, 'From Dongshan.' The Master said, 'What words and phrases does Dongshan use to instruct his students?' He said,

尋常教學人三路學。師曰。何者三路。曰。玄路．鳥道．展手。師曰。實有此語否。曰。實有。師曰。軌持千里鈔。林下道人悲。師再闡玄樞。迨於一紀。唐中和元年十一月七日。召主事曰。吾與眾僧話道累歲。佛法深旨。各應自知。吾今幻質。時盡即去。汝等善保護。如吾在日。勿得雷同世人。輒生惆悵。言訖奄然而逝。塔於本山。諡傳明大師。

(The monk continued:) 'He ordinarily teaches students the three paths of learning.' The Master said, 'What are the three paths?' He said, 'The path of the profound, the bird's path, and the opened hand.' The Master said, 'Did he really say this?' He said, 'He really did.' The Master said, 'Holding fast to a thousand-li promissory note, the man of the forest grieves.' The Master unfolded the profound pivot again for a full twelve years. On the seventh day of the eleventh month of the first year of Zhonghe of the Tang, he called the administrator and said, 'I have discussed the Way with the monks for many years; the profound purport of the Buddha Dharma each of you should know for yourselves. This phantom body of mine will go when its time is up. Guard yourselves well, as on the day I am here. Do not be like the common run of people, and fall to grieving.' Having said this, he passed away quietly. His stupa is on this mountain. His posthumous title was Great Master Chuanming.

翠微學禪師法嗣

Dharma Heirs of Chan Master Xue of Cuiwei

鄂州清平山安樂院令遵禪師

Chan Master Lingzun of Anle Monastery on Mount Qingping in Ezhou

東平人也。初參翠微。便問。如何是西來的的意。微曰。待無人即向汝說。師良久。曰。無人也。請和尚說。微下禪床。引師入竹園。師又曰。無人也。請和尚說。微指竹曰。這竿得恁麼長。那竿得恁麼短。師雖領其微言。猶未徹其玄旨。出住大通。上堂。舉初見翠微機緣謂眾曰。先師入泥入水為我。自是我不識好惡。師自此化導。次遷清平。上堂。諸上座。夫出家人須會佛意始得。若會佛意。不在僧俗男女貴賤。但隨家豐儉安樂便得。諸上座盡是久處叢林。徧參尊宿。且作麼生會佛意。試出來大家商量。莫空氣高。至後一事無成。一生空度。若未會佛意。直饒頭上出水。足下出火。燒身鍊臂。聰慧多辯。聚徒一千二千。說法如雲如雨。講得天華亂墜。祇成箇邪說。爭競是非。去佛法大遠在。諸人幸值色身安健。不值諸難。何妨近前著些工夫。體取佛意好。僧問。如何是大乘。師曰。井索。曰。如何是小乘。師曰。錢貫。問。如何是清平家風。師曰。一斗麫作三箇蒸餅。問。如何是禪。師曰。猢猻上樹尾連顛。問。如何是有漏。師曰。笊籬。曰。如何是無漏。師曰。木杓。曰。覿面相呈時如何。師曰。分付與典座。自餘逗機方便。靡狥時情。逆順卷舒。語超格量。天祐十六年。終於本山。諡法喜禪師。

was a man of Dongping. He first studied under Cuiwei and at once asked, 'What is the sure meaning of the coming from the West?' Wei said, 'When no one is around, I will tell you.' The Master was silent a long time, then said, 'There is no one, please, Reverend, speak.' Wei stepped down from the meditation seat and led the Master into the bamboo garden. The Master again said, 'There is no one, please, Reverend, speak.' Wei pointed at the bamboo and said, 'This stalk grows this tall, that stalk grows that short.' Though the Master received his subtle words, he had not yet penetrated the profound purport. He went out to live at Datong. Ascending the hall, he brought up for the assembly the circumstances of his first meeting with Cuiwei, saying, 'My late teacher went into mud and water for my sake; it was I who could not tell good from bad.' From then on the Master taught and guided. He later moved to Qingping. Ascending the hall: 'You elders, a man who has left home must understand the Buddha's intent. If you understand the Buddha's intent, it does not matter whether you are monk or lay, man or woman, noble or base; you may simply follow your household's plenty or want, and be at ease. You elders have all long dwelt in the monasteries and studied everywhere under venerable elders — so how do you understand the Buddha's intent? Try coming forward and let us discuss it together. Do not be empty and high-minded, so that afterwards you accomplish nothing and pass a whole life in vain. If you do not understand the Buddha's intent, then even if water flows from your head and fire from your feet, if you burn your body and scorch your arms, if you are clever and eloquent, if you gather one or two thousand followers, if you preach like clouds and rain, if you make the heavens rain flowers with your talk — it only becomes a deviant teaching, a contest over right and wrong, and is far from the Buddha Dharma. You people are fortunate to have healthy bodies and to meet with no calamities; why not come forward and spend some effort to realize the Buddha's intent?' A monk asked, 'What is the Great Vehicle?' The Master said, 'A well rope.' He said, 'What is the Small Vehicle?' The Master said, 'A string of coins.' Someone asked, 'What is the family style of Qingping?' The Master said, 'One peck of flour makes three steamed cakes.' Someone asked, 'What is Chan?' The Master said, 'A monkey climbing a tree, tail to head.' Someone asked, 'What is the outflows?' The Master said, 'A bamboo strainer.' He said, 'What is the without-outflows?' The Master said, 'A wooden ladle.' He said, 'What about when it is presented face to face?' The Master said, 'Hand it over to the cook.' For the rest, his devices for fitting the mechanism never followed the mood of the times; against or with, rolled up or spread out, his words went beyond measure. On the sixteenth year of Tianyou he passed away on this mountain. His posthumous title was Chan Master Faxi.

舒州投子山大同禪師

Chan Master Datong of Mount Touzi in Shuzhou

本州懷寧劉氏子。幼歲依洛下保唐滿禪師出家。初習安般觀。次閱華嚴教。發明性海。復謁翠微。頓悟宗旨(語見翠微章)。由是放意周遊。後旋故土。隱投子山。結茅而居。一日趙州和尚至桐城縣。師亦出山。途中相遇。乃逆而問曰。莫是投子山主麼。師曰。茶鹽錢佈施我。州先歸庵中坐。師後擕一缾油歸。州曰。久嚮投子。及乎到來。秖見箇賣油翁。師曰。汝祇識賣油翁。且不識投子。州曰。如何是投子。師提起油缾曰。油。油。州問。大死底人。卻活時如何。師曰。不許夜行。投明須到。州曰。我早侯白。伊更侯黑。上堂。汝諸人來這裡。擬覓新鮮語句。攢華四六。圖口裡有可道。我老兒氣力稍劣。唇舌遲鈍。亦無閑言語與汝。汝若問我。便隨汝答。也無玄妙可及於汝。亦不教汝垛根。終不說向上向下．有佛有法．有凡有聖。亦不存坐繫縛。汝諸人變現千般。總是汝自生見解。擔帶將來。自作自受。我這裡無可與汝。也無表無裡。說似諸人。有疑便問。僧問。表裡不收時如何。師曰。汝擬向這裡垛根。便下座。問。大藏教中還有奇特事也無。師曰。演出大藏教。問。如何是眼未開時事。師曰。目淨脩廣如青蓮。問。一切諸佛及諸佛法。皆從此經出。如何是此經。師曰。以是名字。汝當奉持。問。枯木中還有龍吟也無。師曰。我道髑髏裡有師子吼。問。一法普潤一切群生。如何是一法。師曰。雨下也。問。一塵含法界時如何。師曰。早是數塵也。問。金鎻未開時如何。師曰。開也。問。學人擬欲修行時如何。師曰。虗空不曾爛壞。巨榮禪客參次。師曰。老僧未曾有一言半句掛諸方唇齒。何用要見老僧。榮曰。到這裡不施三拜。要且不甘。師曰。出家兒得恁麼沒碑記。榮乃遶禪床一匝而去。師曰。有眼無耳朵。六月火邊坐。問。一切聲是佛聲。是不。師曰。是。曰。和尚莫𡱰沸盌鳴聲。師便打。問。

was a son of the Liu family of Huaining in that prefecture. In childhood he left home under Chan Master Mantang of Baotang in Luoyang. He first practiced the contemplation of the breath, then read the Avatamsaka teachings and brought forth the ocean of nature. He then called on Cuiwei and was at once awakened to the purport (the words are in Cuiwei's chapter). From then on he roamed at ease, and later returned to his native place, where he hid on Mount Touzi, building a thatched hut to live in. One day when the Reverend Zhaozhou reached Tongcheng county, the Master also came out of the mountain, and meeting him on the road he went up to him and asked, 'Are you not the master of Mount Touzi?' The Master said, 'Give me money for tea, salt and cloth.' Zhou went on ahead and sat down in the hut. The Master came after, carrying a bottle of oil. Zhou said, 'I have long heard of Touzi, but now that I have come I see only an old oil seller.' The Master said, 'You only recognize the old oil seller, and do not recognize Touzi.' Zhou said, 'What is Touzi?' The Master lifted the oil bottle and said, 'Oil, oil.' Zhou asked, 'What about when a man who has died the great death comes back to life?' The Master said, 'He is not allowed to travel by night; he must arrive by dawn.' Zhou said, 'I am Hou Bai early, and he is even Hou Hei.' Ascending the hall: 'You people come here intending to find fresh phrases and sentences, piling up flowery parallel prose, scheming to have something to say with your mouths. This old fellow's strength is somewhat weak, his lips and tongue are slow, and he has no idle words for you. If you ask me, I answer as you please. There is no mystery I can reach you with, and I do not teach you to pile up roots. In the end I do not speak of upward and downward, of having Buddha and Dharma, of having ordinary and sage. Nor do I keep to sitting in bondage. You people manifest a thousand kinds of things, but all of it is your own views, carried here by yourselves, and you reap what you sow. Here I have nothing to give you, and no outside and no inside. I speak to you people thus; if you have doubts, ask.' A monk asked, 'What about when neither outside nor inside takes it in?' The Master said, 'You mean to pile up roots here.' Then he stepped down from the seat. Someone asked, 'Is there anything extraordinary in the great canon of the teachings?' The Master said, 'Perform the great canon of the teachings.' Someone asked, 'What is the matter when the eye has not yet opened?' The Master said, 'The eyes are pure, broad and long like a blue lotus.' Someone asked, 'All Buddhas and all Buddha dharmas come forth from this sutra. What is this sutra?' The Master said, 'By this name you should uphold it.' Someone asked, 'Is there a dragon's roar in the withered tree?' The Master said, 'I say there is a lion's roar in the skull.' Someone asked, 'One dharma universally moistens all living beings — what is the one dharma?' The Master said, 'It is raining.' Someone asked, 'What about when a single mote contains the dharma realm?' The Master said, 'That is already several motes.' Someone asked, 'What about when the golden lock has not yet been opened?' The Master said, 'It is open.' Someone asked, 'What about when a student intends to practice?' The Master said, 'Empty space has never rotted away.' When the Chan guest Jurong came to study, the Master said, 'This old monk has never had a word or half a phrase hanging on the lips of the quarters — what do you want to see this old monk for?' Rong said, 'If I do not make three bows here, I will not be content.' The Master said, 'A man who has left home has no such epitaph.' Rong then walked once around the meditation seat and left. The Master said, 'He has eyes but no ears, sitting by the fire in the sixth month.' Someone asked, 'All sounds are the Buddha's sound — is that so?' The Master said, 'It is.' He said, 'Reverend, do not let the shit boil with the sound of the bowl.' The Master then hit him. Someone asked,

麤言及細語。皆歸第一義。是不。師曰。是。曰。喚和尚作頭驢。得麼。師便打。問。如何是十身調御。師下禪床立。師指庵前一片石。謂雪峰曰。三世諸佛總在裡許。峰曰。須知有不在裡許者。師曰。不快漆桶。師與雪峰遊龍眠。有兩路。峰問。那箇是龍眠路。師以杖指之。峰曰。東去西去。師曰。不快漆桶。問。一槌便就時如何。師曰。不是性燥漢。曰。不假一槌時如何。師曰。不快漆桶。峰問。此間還有人參也無。師將钁頭拋向峰面前。峰曰。恁麼則當處掘去也。師曰。不快漆桶。峰辭。師送出門。召曰。道者。峰回首應諾。師曰。途中善為。問。故歲已去。新歲到來。還有不涉二途者也無。師曰。有。曰。如何是不涉二途者。師曰。元正啟祚。萬物鹹新。問。依稀似半月。彷彿若三星。乾坤收不得。師於何處明。師曰。道甚麼。曰。想師祇有湛水之波。且無滔天之浪。師曰。閑言語。問。類中來時如何。師曰。人類中來。馬類中來。問。祖祖相傳。傳箇甚麼。師曰。老僧不解妄語。問。如何是出門不見佛。師曰。無所覩。曰。如何是入室別爺娘。師曰。無所生。問。如何是火焰裡身。師曰。有甚麼掩處。曰。如何是炭庫裡藏身。師曰。我道汝黑似漆。問。的的不明時如何。師曰。明也。問。如何是末後一句。師曰。最初明不得。問。從苗辨地。因語識人。未審將何辨識。師曰。引不著。問。院中有三百人。還有不在數者也無。師曰。一百年前。五十年後看取。問僧。久嚮疎山．薑頭。莫便是否。僧無對(法眼代雲。嚮重和尚日久)。問。抱璞投師。請師雕琢。師曰。不為棟梁材。曰。恁麼則卞和無出身處也。師曰。擔帶即竛竮辛苦。曰。不擔帶時如何。師曰。不教汝抱璞投師。請師雕琢。問。那吒析骨還父。析肉還母。如何是那吒本來身。師放下拂子。叉手。問。佛法二字。如何辯得清濁。師曰。

(The monk continued:) 'Coarse words and fine words all return to the supreme meaning — is that so?' The master said, 'It is.' The monk said, 'Then may I call the reverend master a head of donkey?' The master struck him. A monk asked, 'What is the ten-bodied one who tames and guides?' The master came down from the meditation platform and stood. The master pointed at a slab of rock in front of the hut and said to Xuefeng, 'The Buddhas of the three ages are all inside this.' Feng said, 'You should know there is one who is not inside it.' The master said, 'You slow lacquer bucket.' Once, as the master and Xuefeng were roaming Dragon Sleep Mountain, there were two paths. Feng asked, 'Which is the Dragon Sleep road?' The master pointed at it with his staff. Feng said, 'East or west?' The master said, 'You slow lacquer bucket.' A monk asked, 'What about when it is done with a single hammer blow?' The master said, 'That is no man of sudden temper.' He said, 'What about when one does not borrow a single hammer blow?' The master said, 'You slow lacquer bucket.' Feng asked, 'Is there anyone here who studies Chan?' The master threw his hoe in front of Feng. Feng said, 'Then one may dig right where one stands.' The master said, 'You slow lacquer bucket.' Feng took his leave. The master saw him to the gate, called out, 'Man of the Way,' and Feng turned his head and answered. The master said, 'Take care of yourself on the road.' A monk asked, 'The old year has gone and the new year has come; is there one who does not tread either path?' The master said, 'There is.' He said, 'What is the one who does not tread either path?' The master said, 'The first month opens the blessings; the ten thousand things are all new.' A monk asked, 'Faintly like a half moon, dimly like three stars. Heaven and earth cannot contain it; where does the master make it clear?' The master said, 'What are you saying?' He said, 'I take it the master has only the waves of calm water, and no sky-high billows.' The master said, 'Idle words.' A monk asked, 'What about when one comes from among the same kind?' The master said, 'One comes from among humans, one comes from among horses.' A monk asked, 'What is transmitted from patriarch to patriarch?' The master said, 'This old monk does not know how to lie.' A monk asked, 'What is it to go out the door and not see the Buddha?' The master said, 'There is nothing to see.' He said, 'What is it to enter the room and leave father and mother?' The master said, 'There is nothing born.' A monk asked, 'What is the body in the flames?' The master said, 'What is there to hide it?' He said, 'What is it to hide the body in the charcoal pit?' The master said, 'I say you are black as lacquer.' A monk asked, 'What about when one is plainly not clear?' The master said, 'It is clear.' A monk asked, 'What is the last phrase?' The master said, 'In the beginning it cannot be made clear.' A monk asked, 'By the sprout one judges the soil, by the words one knows the man. How, then, does one judge?' The master said, 'You cannot pull it in.' A monk asked, 'There are three hundred people in the monastery; is there one who is not counted among them?' The master said, 'Look a hundred years before and fifty years after.' He asked a monk, 'For a long time I have heard of Shushan and Jiangtou; is it so or not?' The monk had no reply. (Fayan offered in his stead: 'The reverend master's fame has been long resounding.') A monk asked, 'Carrying uncut jade I come to the master, and beg the master to polish it.' The master said, 'It is no material for a ridge beam.' He said, 'Then Bian He has no place to come forth from.' The master said, 'Bearing it on your shoulders is drudgery and hardship.' He said, 'What about when one does not bear it?' The master said, 'I do not tell you to carry uncut jade to the master and beg him to polish it.' A monk asked, 'Natah broke apart his bones and returned them to his father, and separated his flesh and returned it to his mother. What is Natah's original body?' The master put down his whisk and crossed his hands. A monk asked, 'As for the two words Buddha Dharma, how does one distinguish the clear from the turbid?' The master said:

佛法清濁。曰。學人不會。師曰。汝適來問箇甚麼。問。一等是水。為甚麼海鹹河淡。師曰。天上星。地下水(法眼別雲。大似相違)。問。如何是祖師意。師曰。彌勒覓箇受記處不得。問。不斷煩惱而入涅槃時如何。師作色曰。這箇師僧。好發業殺人。問。和尚自住此山。有何境界。師曰。丫角女子白頭絲。問。如何是無情說法。師曰。惡。問。如何是毗盧。師曰。已有名字。曰。如何是毗盧師。師曰。未有毗盧時會取。問。歷落一句。請師道。師曰。好。問。四山相逼時如何。師曰。五蘊皆空。問。一念未生時如何。師曰。真箇謾語。問。凡聖相去幾何。師下禪床立。問。學人一問即和尚答。忽若千問萬問時如何。師曰。如鷄抱卵。問。天上天下。唯我獨尊。如何是我。師曰。推倒這老胡。有甚麼罪過。問。如何是和尚師。師曰。迎之不見其首。隨之罔眺其後。問。鑄像未成。身在甚麼處。師曰。莫造作。曰。爭奈現不現何。師曰。隱在甚麼處。問。無目底人如何進步。師曰。徧十方。曰。無目為甚麼徧十方。師曰。還更著得目也無。問。如何是西來意。師曰。不諱。問。月未圓時如何。師曰。吞卻三箇四箇。曰。圓後如何。師曰。吐卻七箇八箇。問。日月未明。佛與眾生在甚麼處。師曰。見老僧嗔便道嗔。見老僧喜便道喜。問僧。甚麼處來。曰。東西山禮祖師來。師曰。祖師不在東西山。僧無語(法眼代雲。和尚識祖師)。問。如何是玄中的。師曰。不到汝口裡道。問。牛頭未見四祖時如何。師曰。與人為師。曰。見後如何。師曰。不與人為師。問。諸佛出世為一大事因緣。和尚出世當為何事。師曰。尹司空請老僧開堂。問。如何是佛。師曰。幻不可求。問。千里投師。乞師一接。師曰。今日老僧腰痛。菜頭請益。師曰。且去。待無人時來。頭明日伺得無人。又來。師曰。近前來。頭近前。師曰。

(Touzi continued:) 'The Buddha Dharma is the clear and the turbid.' The monk said, 'The student does not understand.' The master said, 'What did you just ask?' A monk asked, 'It is the same water, so why is the sea salt and the river fresh?' The master said, 'Stars in the sky, water in the ground.' (Fayan gave another answer: 'It is very much at odds.') A monk asked, 'What is the meaning of the Patriarch?' The master said, 'Maitreya cannot find a place to receive his prediction.' A monk asked, 'What about not cutting off affliction and yet entering nirvana?' The master's face changed and he said, 'This monk is fond of committing karma and killing people.' A monk asked, 'Since the reverend master has dwelt on this mountain himself, what state has he?' The master said, 'A girl with horn-shaped braids and white threads of hair.' A monk asked, 'What is the teaching of the insentient?' The master said, 'Wicked.' A monk asked, 'What is Vairochana?' The master said, 'It already has a name.' He said, 'What is Vairochana's teacher?' The master said, 'Realize it in the time before there was Vairochana.' A monk asked, 'Please, master, say a clear-cut phrase.' The master said, 'Good.' A monk asked, 'What about when the four mountains press in?' The master said, 'The five aggregates are all empty.' A monk asked, 'What about when not a single thought has arisen?' The master said, 'Truly idle talk.' A monk asked, 'How far apart are ordinary and sage?' The master came down from the platform and stood. A monk asked, 'When a student asks one question, the master answers; suppose suddenly there are a thousand questions and ten thousand questions, what then?' The master said, 'Like a hen brooding on eggs.' A monk asked, 'Above heaven and below heaven, I alone am honored. What is this I?' The master said, 'Push over this old barbarian; what fault is there?' A monk asked, 'Who is the master's teacher?' The master said, 'Meeting it, one does not see its head; following it, one does not glimpse its back.' A monk asked, 'Before the image is cast, where is the body?' The master said, 'Do not contrive.' He said, 'What about whether it appears or not?' The master said, 'Where is it hidden?' A monk asked, 'How does a person without eyes step forward?' The master said, 'Throughout the ten directions.' He said, 'Without eyes, why throughout the ten directions?' The master said, 'Can you still put eyes on it?' A monk asked, 'What is the meaning of the coming from the west?' The master said, 'I do not conceal it.' A monk asked, 'What about before the moon is full?' The master said, 'Swallow three or four.' He said, 'What about after it is full?' The master said, 'Spit out seven or eight.' A monk asked, 'Before sun and moon were bright, where were the Buddha and living beings?' The master said, 'When you see this old monk angry, you say he is angry; when you see him pleased, you say he is pleased.' He asked a monk, 'Where do you come from?' The monk said, 'I have come from the Eastern and Western Mountains, where I paid my respects to the Patriarch.' The master said, 'The Patriarch is not in the Eastern and Western Mountains.' The monk had nothing to say. (Fayan offered in his stead: 'The reverend master knows the Patriarch.') A monk asked, 'What is it within the mystery?' The master said, 'It does not come to your mouth to say.' A monk asked, 'What about before Niutou saw the Fourth Patriarch?' The master said, 'He was a teacher to others.' He said, 'What about after he saw him?' The master said, 'He was not a teacher to others.' A monk asked, 'The Buddhas appear in the world for the sake of one great matter. For what matter has the reverend master appeared in the world?' The master said, 'Yin Sikong asked this old monk to open the teaching hall.' A monk asked, 'What is Buddha?' The master said, 'An illusion cannot be sought.' A monk asked, 'Traveling a thousand li to the master, I beg the master for one reception.' The master said, 'Today this old monk's back aches.' The vegetable cook asked for instruction. The master said, 'Go for now; come when no one is around.' The next day the cook, finding no one around, came again. The master said, 'Come closer.' The cook came closer. The master said:

輒不得舉似於人。問。併卻咽喉唇吻。請師道。師曰。師秖要我道不得。問。達磨未來時如何。師曰。徧天徧地。曰。來後如何。師曰。蓋覆不得。問。如何是無情說法。師曰。莫惡口。問。和尚未見先師時如何。師曰。通身不柰何。曰。見後如何。師曰。通身撲不碎。曰。還從師得也無。師曰。終不相孤負。曰。恁麼則從師得也。師曰。得箇甚麼。曰。恁麼則孤負先師也。師曰。非但孤負先師。亦乃孤負老僧。問。七佛是文殊弟子。文殊還有師也無。師曰。適來恁麼道。也大似屈己推人。問。金鷄未鳴時如何。師曰。無這箇音響。曰。鳴後如何。師曰。各自知時。問。師子是獸中之王。為甚麼被六塵吞。師曰。不作大。無人我。師居投子山三十餘載。往來激發。請益者常盈於室。縱以無畏之辯。隨問遽答。啐啄同時。微言頗多。今錄少分而已。中和中巢𭁵暴起。天下喪亂。有狂徒持刃問師曰。住此何為。師乃隨宜說法。渠魁聞而拜伏。脫身服。施之而去。乾化四年四月六日示微疾。大眾請醫。師謂眾曰。四大動作。聚散常程。汝等勿慮。吾自保矣。言訖跏趺而寂。諡慈濟大師。

(Touzi continued:) 'On no account tell anyone of this.' A monk asked, 'Closing your throat and lips, please, master, speak.' The master said, 'You only want me to be unable to speak.' A monk asked, 'What about before Bodhidharma came?' The master said, 'It filled heaven and earth.' He said, 'What about after he came?' The master said, 'It cannot be covered over.' A monk asked, 'What is the teaching of the insentient?' The master said, 'Do not speak wickedly.' A monk asked, 'What about before the reverend master saw his late teacher?' The master said, 'My whole body had no way to help it.' He said, 'What about after seeing him?' The master said, 'My whole body cannot be smashed.' He said, 'Did you get it from the master or not?' The master said, 'In the end he never let me down.' The monk said, 'Then you did get it from the master.' The master said, 'What did you get?' The monk said, 'Then you have let your late teacher down.' The master said, 'Not only have you let your late teacher down, you have let this old monk down too.' A monk asked, 'The seven Buddhas are Manjushri's disciples. Does Manjushri have a teacher or not?' The master said, 'Saying that just now is very much like humbling yourself to push others forward.' A monk asked, 'What about before the golden rooster crows?' The master said, 'There is no such sound.' He said, 'What about after it crows?' The master said, 'Each knows the time for himself.' A monk asked, 'The lion is king among beasts; why is it swallowed by the six defiling objects?' The master said, 'Because it does not make itself great, there is no self and no other.' The master dwelt on Mount Touzi for more than thirty years. Those who came and went seeking stimulus, asking for instruction, always filled his room. He let loose fearless eloquence and answered at once whatever was asked, the pecking and cracking simultaneous. His subtle words were many; only a small portion is recorded here. In the Zhonghe era, when the bandit Chao rose violently and the world fell into chaos, a madman came at the master with a blade and asked him, 'What are you doing dwelling here?' The master then taught the Dharma as suited the occasion. When their chieftain heard of it, he bowed in submission, took off his own clothes, gave them to the master, and left. On the sixth day of the fourth month in the fourth year of Qianhua he showed a slight illness. The assembly asked for a physician. The master told them, 'The four elements stir; gathering and scattering are the ordinary course. Do not worry, I will look after myself.' With these words he sat cross-legged and passed into quiescence. His posthumous title was Great Master Ciji.

安吉州道場山如訥禪師

Chan Master Rune of Daochang Mountain in Anji Prefecture

僧問。如何是教意。師曰。汝自看。僧禮拜。師曰。明月鋪霄漢。山川勢自分。問。如何得聞性不隨緣去。師曰。汝聽看。僧禮拜。師曰。聾人也唱胡笳調。好惡高低自不聞。曰。恁麼則聞性宛然也。師曰。石從空裡立。火向水中焚。問。虗空還有邊際否。師曰。汝也太多知。僧禮拜。師曰。三尺杖頭挑日月。一塵飛起任遮天。問。如何是道人。師曰。行運無蹤跡。起坐絕人知。曰。如何即是。師曰。三爐力盡無煙𦦨。萬頃平田水不流。問。一念不生時如何。師曰。堪作甚麼。僧無語。師又曰。透出龍門雲雨合。山川大地入無蹤。師目有重瞳。手垂過膝。自翠微受訣。止於此山。薙草卓庵。學徒四至。廣闡法化。遂成叢社焉。

A monk asked, 'What is the meaning of the teachings?' The master said, 'Look for yourself.' The monk bowed. The master said, 'The bright moon spreads across the sky, and the mountains and rivers take their own positions.' A monk asked, 'How can the nature of hearing not follow conditions away?' The master said, 'Listen and see.' The monk bowed. The master said, 'A deaf man too sings the barbarian reed tune, but he himself does not hear good or bad, high or low.' He said, 'Then the nature of hearing is perfectly evident.' The master said, 'A stone stands up in the void; fire burns in the water.' A monk asked, 'Does empty space have a boundary?' The master said, 'You know far too much.' The monk bowed. The master said, 'On a three-foot staff tip I carry the sun and moon; when a speck of dust flies up, let it cover the sky.' A monk asked, 'What is a man of the Way?' The master said, 'Moving, he leaves no trace; rising and sitting, no one knows him.' He said, 'What is it, then?' The master said, 'Three furnaces burn out with no smoke or flame; ten thousand acres of level field, and the water does not flow.' A monk asked, 'What about when not a single thought arises?' The master said, 'What is it good for?' The monk had nothing to say. The master said again, 'Piercing through the dragon gate, clouds and rain gather; mountains and rivers and the great earth enter without a trace.' The master had double pupils in his eyes and hands that hung below his knees. Having received the secret from Cuiwei, he stopped on this mountain, cut the grass, and set up a hut. Students came from all quarters, and he widely unfolded the Dharma teaching, and it became a great community.

建州白雲約禪師

Chan Master Baiyun Yue of Jianzhou

僧問。不坐徧空堂。不居無學位。此人合向甚麼處安置。師曰。青天無電影。韶國師參。師問。甚麼處來。韶曰。江北來。師曰。船來陸來。曰。船來。師曰。還逢見魚鼈麼。曰。往往遇之。師曰。遇時作麼生。韶曰。咄。縮頭去。師大笑。

A monk asked, 'One who neither sits throughout the empty hall nor dwells in the stage of no more learning — where should such a person be placed?' The master said, 'In the blue sky there is no lightning.' National Teacher Shao came to call. The master asked, 'Where do you come from?' Shao said, 'From north of the river.' The master said, 'By boat or by land?' He said, 'By boat.' The master said, 'Did you meet fish and turtles?' He said, 'I met them often.' The master said, 'What did you do when you met them?' Shao said, 'Tsk. Draw in your head.' The master laughed heartily.

孝義性空禪師法嗣

Dharma Heirs of Chan Master Xingkong of Xiaoyi

歙州茂源禪師

Chan Master Maoyuan of Shezhou

因平田參。師欲起身。田乃把住曰。開口即失。閉口即喪。去此二途。請師速道。師以手掩耳。田放手曰。一步易。兩步難。師曰。有甚麼死急。田曰。若非此箇。師不免諸方點檢。師不對。

Once Pingtian came to call. The master was about to rise. Tian held him down and said, 'To open the mouth is to lose it; to close the mouth is to lose it. Apart from these two paths, please, master, speak quickly.' The master covered his ears with his hands. Tian let go and said, 'One step is easy, two steps are hard.' The master said, 'What is the desperate hurry?' Tian said, 'Were it not for this one, the master would not escape being inspected by the various regions.' The master did not answer.

棗山光仁禪師

Chan Master Guangren of Zaoshan

上堂眾集。師於座前謂眾曰。不負平生行腳眼目。致箇問來。還有麼。眾無對。師曰。若無。即陞座去也。便登座。僧出禮拜。師曰。負我且從大眾。何也。便歸方丈。翌日。有僧請辨前語意旨如何。師曰。齋時有飯與汝吃。夜後有床與汝眠。一向煎迫我作甚麼。僧禮拜。師曰。苦。苦。僧曰。請師直指。師乃垂足曰。舒縮一任老僧。

Ascending the hall, the assembly gathered. Before the seat the master told them, 'If you do not betray the eyes of a lifetime of pilgrimage, bring one question. Is there any?' The assembly had no reply. The master said, 'If not, then I will ascend the seat.' So he mounted the seat. A monk came forward and bowed. The master said, 'You have let me down; follow the assembly, then. Why?' Then he returned to the abbot's quarters. The next day a monk asked him to explain what he had meant by the earlier words. The master said, 'At mealtime there is food for you to eat, and at night there is a bed for you to sleep in. Why do you keep pressing me all the time?' The monk bowed. The master said, 'Bitter, bitter.' The monk said, 'Please, master, point it out directly.' The master then let down his foot and said, 'Whether to stretch or draw back is up to this old monk.'