The Five Lamps Meeting at the Source, Scroll Five
沙作斫牌勢。師曰。你親在靈山方得如此。沙曰。也是自家事。一日陞座。眾集定。師輥出木毬。玄沙遂捉來安舊處。師一日在僧堂內燒火。閉卻前後門。乃呌曰。救火。救火。玄沙將一片柴從牕櫺中拋入。師便開門。問。古㵎寒泉時如何。師曰。瞪目不見底。曰。飲者如何。師曰。不從口入。僧舉似趙州。州曰。不從口入。不可從鼻孔裡入。僧卻問。古㵎寒泉時如何。州曰。苦。曰。飲者如何。州曰。死。師聞得。乃曰。趙州古佛。遙望作禮。自此不答話。師因閩王封柑橘各一顆。遣使送至。柬問。既是一般顏色。為甚名字不同。師遂依舊封回。王復馳問玄沙。沙將一張紙葢卻。問僧。近離甚處。曰。覆船。師曰。生死海未渡。為甚麼覆卻船。僧無語。乃回舉似覆船。船曰。何不道渠無生死。僧再至。進此語。師曰。此不是汝語。曰。是覆船恁麼道。師曰。我有二十棒寄與覆船。二十棒老僧自吃。不幹闍黎事。問。大事作麼生。師執僧手曰。上座將此問誰。有僧禮拜。師打五棒。僧曰。過在甚麼處。師又打五棒。喝出。問僧。甚處來。曰。嶺外來。師曰。還逢達磨也無。曰。青天白日。師曰。自己作麼生。曰。更作麼生。師便打。師送僧出。行三五步。召曰。上座。僧回首。師曰。途中善為。問。拈槌竪拂。不當宗乘。未審和尚如何。師竪起拂子。僧乃抱頭出去。師不顧(法眼代雲。大眾看此一員戰將)。問。三乘十二分教。為凡夫開演。不為凡夫開演。師曰。不消一曲楊柳枝。師謂鏡清曰。古來有老宿。引官人巡堂曰。此一眾盡是學佛法僧。官人曰。金屑雖貴。又作麼生。老宿無對。清代曰。比來拋甎引玉(法眼別雲。官人何得貴耳賤目)。上堂。舉拂子曰。這箇為中下。僧問。上上人來時如何。師舉拂子。僧曰。這箇為中下。師便打。問。國師三喚侍者意如何。師乃起入方丈。問僧。今夏在甚麼處。
Sha made the gesture of chopping down a signboard. The master said: 'Only because you were personally at Vulture Peak do you get to be like this.' Sha said: 'It is also my own affair.' One day the master ascended the seat and the assembly had gathered. The master rolled out a wooden ball. Xuansha then picked it up and put it back where it had been. One day the master was tending the fire in the monks' hall, and he closed the front and back doors and called out: 'Fire, fire!' Xuansha threw a piece of firewood in through the window lattice. The master then opened the door. [A monk] asked: 'What about the cold spring in the ancient ravine?' The master said: 'Staring, one does not see the bottom.' [The monk] said: 'What about the one who drinks?' The master said: 'It does not enter by the mouth.' The monk brought this up to Zhaozhou. Zhou said: 'If it does not enter by the mouth, it cannot be that it enters by the nostrils.' The monk then asked: 'What about the cold spring in the ancient ravine?' Zhou said: 'Bitter.' [The monk] said: 'What about the one who drinks?' Zhou said: 'He dies.' The master heard of this and said: 'Zhaozhou is an ancient Buddha.' He bowed to him from afar. After this he did not answer questions. Because the king of Min had sealed up one tangerine and one pomelo and sent them by messenger, with a note asking: 'Since they are the same colour, why are their names different?', the master sealed them up as before and sent them back. The king then sent hastily to ask Xuansha. Sha covered them with a sheet of paper. He asked a monk: 'Where have you just come from?' He said: 'Fuchuan.' The master said: 'You have not yet crossed the sea of birth and death — why did the boat capsize?' The monk was speechless. He went back and told Fuchuan. Chuan said: 'Why did you not say that it has no birth and death?' The monk came again and offered these words. The master said: 'That is not your phrase.' [The monk] said: 'It is Fuchuan who says so.' The master said: 'I have twenty blows to send to Fuchuan, and twenty blows this old monk will eat himself. It is no business of yours, Acharya.' [A monk] asked: 'What about the great matter?' The master held the monk's hand and said: 'Senior monk, to whom are you putting this question?' A monk bowed. The master gave him five blows. The monk said: 'Where is the fault?' The master gave him five more blows and shouted him out. He asked a monk: 'Where have you come from?' He said: 'From beyond the ranges.' The master said: 'Did you meet Bodhidharma?' He said: 'In the bright blue sky and white sun.' The master said: 'What about yourself?' He said: 'What more is there?' The master then struck him. The master saw a monk out, and after three or five steps he called: 'Senior monk.' The monk turned his head. The master said: 'Take good care of yourself on the road.' [A monk] asked: 'Picking up the mallet and raising the whisk does not accord with the patriarchal teaching. I wonder what the master does?' The master raised his whisk. The monk then clasped his head and went out. The master did not look at him. (Fayan spoke in his place: 'Assembly, look at this one warrior.') [A monk] asked: 'Do the three vehicles and the twelve divisions of the teaching expound for ordinary men, or do they not expound for ordinary men?' The master said: 'It does not need a single strain of the willow branch.' The master said to Jingqing: 'Of old there was an old worthy who led an official on a tour of the hall and said: 'This whole assembly are all monks who study the Buddha-dharma.' The official said: 'Though gold dust is precious, what of it?' The old worthy had no reply.' Qing spoke in his place: 'It was a case of casting a brick to draw jade.' (Fayan said differently: 'Why does the official prize the ear and slight the eye?') He ascended the hall, raised his whisk, and said: 'This is for the middle and lower.' A monk asked: 'What about when the highest of the high comes?' The master raised his whisk. The monk said: 'That is for the middle and lower.' The master then struck him. [A monk] asked: 'What was the meaning of the National Teacher calling his attendant three times?' The master then rose and went into the abbot's quarters. He asked a monk: 'Where are you spending this summer?'
曰。湧泉。師曰。長時湧。暫時湧。曰。和尚問不著。師曰。我問不著。僧曰。是。師乃打。普請次。路逢一獼猴。師曰。人人有一面古鏡。這箇獼猴亦有一面古鏡。三聖曰。曠劫無名。何以彰為古鏡。師曰。瑕生也。聖曰。這老漢著甚麼死急。話頭也不識。師曰。老僧住持事繁。閩帥施銀交床。僧問。和尚受大王如此供養。將何報答。師以手拓地曰。輕打我。輕打我(僧問踈山雲。雪峰道輕打我。意作麼生。山雲。頭上插瓜虀。埀尾腳跟齊)。問。吞盡毗盧時如何。師曰。福唐歸來還平善否。上堂。我若東道西道。汝則尋言逐句。我若羚羊掛角。汝向甚麼處捫摸(僧問保福。祇如雪峰有甚麼言教。便似羚羊掛角時。福雲。我不可作雪峰弟子不得)。師之法席。常不減千五百眾。梁開平戊辰三月示疾。閩帥命醫。師曰。吾非疾也。竟不服藥。遺偈付法。五月二日。朝遊藍田。暮歸澡身。中夜入滅。
He said: 'Yongquan.' The master said: 'Gushing for a long time, or gushing for a moment?' He said: 'The master has not asked rightly.' The master said: 'I have not asked rightly.' The monk said: 'Yes.' The master then struck him. During a communal work period he met a macaque on the road. The master said: 'Everyone has an ancient mirror, and this macaque also has an ancient mirror.' Sansheng said: 'Through vast kalpas it has no name — how can it be shown as an ancient mirror?' The master said: 'A flaw has arisen.' Sheng said: 'This old fellow, what is his deathly hurry? He does not even know a topic of conversation.' The master said: 'This old monk has much to do in running the monastery.' The commander of Min presented him with a silver folding chair. A monk asked: 'The master receives such offerings from the great king — how will he repay them?' The master pushed the ground with his hand and said: 'Strike me lightly, strike me lightly.' (A monk asked Shushan: 'Xuefeng said: strike me lightly — what did he mean?' Shan said: 'A pickle melon stuck on the head, the tail hanging level with the heels.') [A monk] asked: 'What about when one has swallowed Vairocana whole?' The master said: 'Is the return from Futang still peaceful and well?' He ascended the hall: 'If I speak of east and west, you will go seeking words and chasing phrases. If I hang by the horns like an antelope, where will you grope?' (A monk asked Baofu: 'What teaching did Xuefeng have, that he was like an antelope hanging by the horns?' Fu said: 'I cannot very well not be Xuefeng's disciple.') The master's dharma seat never numbered less than fifteen hundred. In the third month of the wuchen year of Kaiping of the Liang he showed illness. The commander of Min sent a physician. The master said: 'I am not ill.' He never took medicine. He left a verse and entrusted the dharma. On the second day of the fifth month he roamed to Lantian in the morning, and returning in the evening he bathed and entered extinction at midnight.
洪州感潭資國禪師
Chan Master Ziguo of Gantan in Hongzhou
白兆問。家內停喪。請師慰問。師曰。苦痛蒼天。曰。死卻爺。死卻孃。師打了趂出。師凡接機皆如此。
Baizhao asked: 'There is a death in the house; please, master, offer your condolences.' The master said: 'How painful — O heaven!' [Baizhao] said: 'The father is dead, the mother is dead.' The master struck him and drove him out. Whenever the master received people, it was always like this.
天台瑞龍慧恭禪師
Chan Master Huigong of Ruilong in Tiantai
福州羅氏子。謁德山。山問。會麼。曰。作麼。山曰。請相見。曰。識麼。山大笑。遂許入室。洎山順世。乃開法焉。
He was a son of the Luo family of Fuzhou. He paid homage to Deshan. Shan asked: 'Do you understand?' He said: 'What?' Shan said: 'Please, let us meet.' He said: 'Do you recognize me?' Shan laughed heartily, and then allowed him into his room. When Shan passed away, he began to teach.
泉州瓦棺和尚
The Reverend Waguan of Quanzhou
在德山為侍者。一日。同入山斫木。山將一椀水與師。師接得便吃卻。山曰。會麼。師曰。不會。山又將一椀水與師。師又接吃卻。山曰。會麼。師曰。不會。山曰。何不成褫取不會底。師曰。不會又成褫箇甚麼。山曰。子大似箇鐵橛。住後。雪峰訪師。茶話次。峰問。當時在。德山。斫木因緣作麼生。師曰。先師當時肯我。峰曰。和尚離師太早。時面前偶有一椀水。峰曰。將水來。師便度與。峰接得便潑卻(雲門雲。莫壓良為賤)。
He was an attendant at Deshan's place. One day they went into the mountains together to cut wood. Shan gave the master a bowl of water. The master took it and drank it. Shan said: 'Do you understand?' The master said: 'I do not.' Shan gave the master another bowl of water. The master again took it and drank it. Shan said: 'Do you understand?' The master said: 'I do not.' Shan said: 'Why do you not strip off and take the one that does not understand?' The master said: 'If one does not understand, what is there to strip off?' Shan said: 'You are very much like an iron peg.' After he had taken up residence, Xuefeng came to visit him, and as they talked over tea, Feng asked: 'What about the circumstances when you were cutting wood at Deshan?' The master said: 'My late teacher approved of me at the time.' Feng said: 'The master left his teacher too early.' At the time a bowl of water happened to be in front of them. Feng said: 'Bring the water.' The master then handed it to him. Feng took it and threw it out. (Yunmen said: 'Do not oppress the good and make them base.')
襄州高亭簡禪師
Chan Master Jian of Gaoting in Xiangzhou
參德山。隔江才見。便雲。不審。山乃搖扇招之。師忽開悟。乃橫趨而去。更不回顧。
He called on Deshan. As soon as he saw him across the river he said: 'Greetings.' Shan waved his fan to beckon him. The master was suddenly awakened, and then went off crosswise without once looking back.
青原下六世
Sixth generation below Qingyuan
巖頭奯禪師法嗣
Heirs of Chan Master Tuo of Yantou
台州瑞巖師彥禪師
Chan Master Shiyan of Ruiyan in Taizhou
閩之許氏子。自幼披緇。秉戒無缺。初禮巖頭。問曰。如何是本常理。頭曰。動也。曰。動時如何。頭曰。不是本常理。師良久。頭曰。肯即未脫根塵。不肯即永沈生死。師遂領悟。便禮拜。頭每與語。徵醻無忒。後謁夾山。山問。甚處來。曰。臥龍來。山曰。來時龍還起也未。師乃顧視之。山曰。炙瘡瘢上更著艾燋。曰。和尚又苦如此作甚麼。山休去。師乃問山。與麼即易。不與麼即難。與麼與麼即惺惺。不與麼不與麼即居空界。與麼不與麼。請師速道。山曰。老僧謾闍黎去也。師喝曰。這老和尚。而今是甚時節。便出去(後有僧舉似巖頭。頭雲。苦哉。將我一枝佛法。與麼流將去)。師尋居丹丘瑞巖。坐磐石。終日如愚。每自喚主人公。復應諾。乃曰。惺惺著。他後莫受人謾。(後有僧參玄沙。沙問。近離甚處。雲。瑞巖。沙雲。有何言句示徒。僧舉前話。沙雲。一等是弄精魂。也甚奇怪。乃雲。何不且在彼住。雲。已遷化也。沙雲。而今還喚得應麼。僧無對)。師統眾嚴整。江表稱之。僧問。頭上寶蓋現。足下雲生時如何。師曰。披枷帶鎻漢。曰。頭上無寶葢。足下無雲生時如何。師曰。猶有杻在。曰。畢竟如何。師曰。齋後困。鏡清問。天不能覆。地不能載。豈不是。師曰。若是即被覆載。清曰。若不是瑞巖幾遭也。師自稱曰。師彥。僧問。如何是佛。師曰。石牛。曰。如何是法。師曰。石牛兒。曰。恁麼即不同也。師曰。合不得。曰。為甚麼合不得。師曰。無同可同。合甚麼。問。作麼生商量。即得不落階級。師曰。排不出。曰。為甚麼排不出。師曰。他從前無階級。曰。未審居何位次。師曰。不坐普光殿。曰。還理化也無。師曰。名聞三界重。何處不歸朝。一日有村媼作禮。師曰。汝速歸。救取數千物命。媼回舍。見兒婦拾田螺歸。媼遂放之水濵。師之異跡頗多。茲不繁錄。逝後塔於本山。
He was a son of the Xu family of Min. From childhood he wore the black robe, and he kept the precepts without fault. He first paid reverence to Yantou and asked: 'What is the principle of original permanence?' Tou said: 'It moves.' [The master] said: 'What about when it moves?' Tou said: 'It is not the principle of original permanence.' The master was silent a long while. Tou said: 'If you agree, you are not yet free of the senses and their objects; if you do not agree, you will forever sink in birth and death.' The master then was awakened and bowed. Whenever Tou spoke with him, his responses were never off the mark. Later he paid homage to Jiashan. Shan asked: 'Where have you come from?' He said: 'From Wolong.' Shan said: 'Has the dragon risen yet, when it came?' The master then looked at him. Shan said: 'On the scar of a burn you put more moxa to scorch it.' [The master] said: 'Why does the master take such pains?' Shan let it rest. The master then asked Shan: 'In this way it is easy, not in this way it is hard. In this way and in this way one is alert; not in this way and not in this way one dwells in the realm of emptiness. This way and not this way — please, master, speak quickly.' Shan said: 'This old monk has deceived you, Acharya.' The master shouted: 'This old monk — what season is it now?' And he went out. (Later a monk brought this up to Yantou. Tou said: 'How bitter. He has carried off a branch of my Buddha-dharma and let it flow away like this.') The master then went to live at Ruiyan in Danqiu, sitting on a great boulder, all day long like a fool. He would call out to the host within himself and then answer himself, saying: 'Be alert; do not let others deceive you later.' (Later a monk called on Xuansha. Sha asked: 'Where have you just come from?' He said: 'Ruiyan.' Sha said: 'What words did he have to show his students?' The monk brought up the earlier words. Sha said: 'That is one way of playing with the spirit — very strange.' He then said: 'Why did you not stay with him?' [The monk] said: 'He has already passed away.' Sha said: 'Can you still call him and get an answer?' The monk had no reply.) The master governed his assembly strictly and neatly, and the region south of the Yangzi praised him. A monk asked: 'What about when a jewelled canopy appears above the head and clouds arise beneath the feet?' The master said: 'A fellow in cangue and chains.' [The monk] said: 'What about when there is no jewelled canopy above the head and no clouds beneath the feet?' The master said: 'He still has the handcuffs on.' [The monk] said: 'After all, what is it?' The master said: 'Sleepy after the meal.' Jingqing asked: 'Heaven cannot cover him and earth cannot bear him — is that not so?' The master said: 'If he is thus, then he is covered and borne.' Qing said: 'Were it not for Ruiyan, I would almost have fallen into it.' The master called himself, saying: 'Shiyan.' A monk asked: 'What is the Buddha?' The master said: 'A stone ox.' [The monk] said: 'What is the dharma?' The master said: 'A stone ox's calf.' [The monk] said: 'Then they are different.' The master said: 'They cannot be joined.' [The monk] said: 'Why can they not be joined?' The master said: 'There is nothing same to be same with — what is there to join?' [A monk] asked: 'How should one deliberate so as not to fall into stages and ranks?' The master said: 'They cannot be arranged.' [The monk] said: 'Why can they not be arranged?' The master said: 'From the first he has no stages and ranks.' [The monk] said: 'I wonder what rank and station he occupies?' The master said: 'He does not sit in the Hall of Universal Light.' [The monk] said: 'Does he still transform and teach?' The master said: 'His fame is weighty through the three realms — where is he not paid court to?' One day a village woman made obeisance. The master said: 'Go home quickly and save several thousand lives.' The woman went home and saw her son's wife returning with river snails she had gathered, and the woman released them at the water's edge. The master had many other extraordinary traces, which are not recorded here in full. After his death his stupa was raised on this mountain.
諡空照禪師。
He was given the posthumous title Chan Master Kongzhao, Empty Illumination.
懷州玄泉彥禪師
Chan Master Xuanquan Yan of Huaizhou
僧問。如何是道中人。師曰。日落投孤店。問。如何是佛。師曰。張家三箇兒。曰。學人不會。師曰。孟．仲．季也不會。問。如何是聲前一句。師曰。吽。曰。轉後如何。師曰。是甚麼。
A monk asked: 'Who is the man within the Way?' The master said: 'At sunset he puts up at a lone inn.' [A monk] asked: 'What is the Buddha?' The master said: 'The Zhang family's three sons.' [The monk] said: 'The student does not understand.' The master said: 'Meng, Zhong, and Ji do not understand either.' [A monk] asked: 'What is the phrase before the sound?' The master said: 'Hum.' [The monk] said: 'And after turning?' The master said: 'What is this?'
福州羅山道閑禪師
Chan Master Daoxian of Luoshan in Fuzhou
長溪陳氏子。出家於龜山。年滿受具。徧歷諸方。甞謁石霜。問。去住不寧時如何。霜曰。直須盡卻。師不契。乃參巖頭。亦如前問。頭曰。從他去住。管他作麼。師於是服膺。閩帥飲其法味。請居羅山。號法寶禪師。開堂陞座。方斂衣便曰。珍重。時眾不散。良久師又曰。未識底近前來。僧出禮拜。師抗聲曰。也大苦哉。僧擬伸問。師乃喝出。問。如何是奇特一句。師曰。道甚麼。問。當鋒事如何辨明。師舉如意。僧曰。乞和尚垂慈。師曰。大遠也。問。急急相投。請師一接。師曰。會麼。曰。不會。師曰。箭過也。問。九女不𭬥。誰是哀提者。師曰。高聲問。僧擬再問。師曰。甚麼處去也。僧來參。師問。名甚麼。曰。明教。師曰。還會教也未。曰。隨分。師竪起拳曰。靈山會上。喚這箇作甚麼。曰。拳教。師笑曰。若恁麼。喚作拳教。復展兩足曰。這箇是甚麼教。僧無語。師曰。莫喚作腳教麼。師在禾山。送同行矩長老出門次。把拄杖向面前一攛。矩無對。師曰。石牛攔古路。一馬生雙駒(後僧舉似疎山。山雲。石牛攔古路。一馬生三寅)。僧辭保福。福問。甚處去。曰。禮拜羅山。福曰。汝向羅山道。保福秋間上府朝覲大王。置四十箇問頭問和尚。忽若一句不相當。莫言不道。僧舉似師。師呵呵大笑曰。陳老師自入福建道洪塘橋下一寨。未曾見有箇毛頭星現。汝與我向從展道。陳老師無許多問頭。秖有一口劒。一劒下須有分身之意。亦有出身之路。若不明便須成末。僧回舉似福。福曰。我當時也秖是謔伊。至秋朝覲。師特為辦茶筵請福。福不赴。卻向僧曰。我中間曾有謔語。恐和尚問著。僧歸舉似。師曰。汝向他道。猛虎終不食伏肉。僧又去。福遂來。無軫上座問。祇如巖頭道。洞山好佛。祇是無光。未審洞山有何虧闕。便道無光。師召軫。軫應諾。師曰。灼然好箇佛。祇是無光。曰。
He was a son of the Chen family of Changxi. He left home at Guishan. When his years were full he received full ordination and travelled through every quarter. He once paid homage to Shishuang and asked: 'What about when going and staying are both unsettled?' Shuang said: 'You must simply finish it off.' The master did not agree. He then called on Yantou and put the same question as before. Tou said: 'Let it go and stay as it will — what business is it of yours?' The master was then won over. The commander of Min savoured the taste of his dharma and asked him to reside at Luoshan, with the title Chan Master Fabao. When he opened the hall and mounted the seat, he had just gathered his robe when he said: 'Take care.' The assembly did not disperse. After a long while the master said again: 'Let those who have not understood come forward.' A monk came forward and bowed. The master said in a loud voice: 'How bitter, how bitter.' The monk was about to put a question, and the master shouted him out. [A monk] asked: 'What is the extraordinary phrase?' The master said: 'What are you saying?' [A monk] asked: 'How does one discern clearly the matter at the point of the blade?' The master raised his ruyi scepter. The monk said: 'I beg the master to show compassion.' The master said: 'Very far off.' [A monk] asked: 'Coming urgently to take refuge, I beg the master to receive me once.' The master said: 'Do you understand?' [The monk] said: 'I do not.' The master said: 'The arrow has passed.' [A monk] asked: 'Nine girls are unmarried — who is the one who wails and lifts them?' (The base text has an uncommon character with the woman radical for the word rendered 'unmarried'; it is translated as 'unmarried'.) The master said: 'Ask in a loud voice.' The monk was about to ask again. The master said: 'Where has he gone?' A monk came to call. The master asked: 'What is your name?' He said: 'Mingjiao, Bright Teaching.' The master said: 'Do you understand the teaching?' He said: 'In my own measure.' The master raised his fist and said: 'At the Vulture Peak assembly, what was this called?' He said: 'Fist teaching.' The master laughed and said: 'If so, call it fist teaching.' He then stretched out both feet and said: 'What teaching is this?' The monk was speechless. The master said: 'Do not call it foot teaching.' When the master was at Mount He, seeing off his fellow traveller Elder Ju, he poked his staff out in front of him. Ju had no reply. The master said: 'A stone ox blocks the ancient road; one horse bears twin foals.' (Later a monk brought this up to Shushan. Shan said: 'A stone ox blocks the ancient road; one horse bears three tigers.') A monk took leave of Baofu. Fu asked: 'Where are you going?' He said: 'To bow to Luoshan.' Fu said: 'Tell Luoshan: in the autumn Baofu will go up to the prefecture to pay court to the great king, and will set out forty questions to ask the master. If even one phrase does not match, do not say I did not tell him.' The monk brought this up to the master. The master laughed heartily and said: 'Since teacher Chen entered a camp below the Hongtang Bridge in the Fujian road, he has never seen a comet appear. Tell Congzhan for me: teacher Chen has no such questions, only a single sword. Under one sword there must be the meaning of dividing the body, and there must also be a road to come forth. If it is not clear, it must become the last.' The monk went back and told Fu. Fu said: 'At the time I was only joking with him.' When autumn came and he paid court, the master especially prepared a tea feast to invite Fu. Fu did not go, but said to the monk: 'I made a jest earlier; I am afraid the master will ask about it.' The monk went back and told him. The master said: 'Tell him: a fierce tiger never eats meat that is not fresh.' The monk went again. Fu then came. The senior monk Wuzhen asked: 'Yantou said that Dongshan was a good Buddha, only he had no light. I wonder what was lacking in Dongshan, that he said he had no light?' The master called: 'Zhen.' Zhen answered. The master said: 'Truly he was a good Buddha, only he had no light.' [Zhen] said:
大師為甚麼撥無軫話。師曰。甚麼處是陳老師撥你話處。快道。快道。軫無語。師打三十棒趂出。軫舉似招慶。慶一夏罵詈。至夏末自來問。師乃分明舉似。慶便作禮懺悔曰。洎錯怪大師。僧舉寒山詩。問。白鶴銜苦桃時如何。師曰。貞女室中吟。曰。千里作一息時如何。師曰。送客郵亭外。曰。欲往蓬萊山時如何。師曰。欹枕覰獼猴。曰。將此充糧食時如何。師曰。古劒髑髏前。問。如何是百草頭上盡是祖師意。師曰。刺破汝眼。問。如何是道。師曰。倚著壁。問。前是萬丈洪崖。後是虎狼師子。正當恁麼時如何。師曰。自在。問。三界誰為主。師曰。還解吃飯麼。臨遷化。上堂集眾。良久展左手。主事罔測。乃令東邊師僧退後。又展右手。又令西邊師僧退後。廼曰。欲報佛恩。無過流通大教。歸去也。歸去也。珍重。言訖。莞爾而寂。
(Wuzhen continued:) 'Why does the great master reject Wuzhen's words?' The master said: 'Where is the place where teacher Chen rejected your words? Speak quickly, speak quickly.' Zhen was speechless. The master gave him thirty blows and drove him out. Zhen brought this up to Zhaoqing. Qing reviled him all summer. At the end of the summer he came himself to ask. The master then set it out clearly for him. Qing bowed and repented, saying: 'I nearly blamed the great master wrongly.' A monk brought up Hanshan's poem and asked: 'What about when a white crane carries bitter peaches?' The master said: 'A chaste woman sings within her chamber.' [The monk] said: 'What about when a thousand li is taken in a single breath?' The master said: 'Seeing a guest off outside the post pavilion.' [The monk] said: 'What about wanting to go to Mount Penglai?' The master said: 'Leaning on a pillow, watching a macaque.' [The monk] said: 'What about taking this as provisions?' The master said: 'An ancient sword before a skull.' [A monk] asked: 'What is it for the patriarchal meaning to be on every blade of grass?' The master said: 'It pierces your eye.' [A monk] asked: 'What is the Way?' The master said: 'Leaning against the wall.' [A monk] asked: 'Ahead is a ten-thousand-fathom precipice, behind are tigers, wolves, and lions. What about right at such a moment?' The master said: 'At ease.' [A monk] asked: 'Who is the lord of the three realms?' The master said: 'Do you know how to eat?' As death approached, he ascended the hall and gathered the assembly. After a long while he spread out his left hand. The director of affairs could not fathom it, so he told the monks on the east side to step back. He then spread out his right hand, and told the monks on the west side to step back. He then said: 'To repay the Buddha's grace, there is nothing better than to circulate the great teaching. I am going back, I am going back. Take care.' Having spoken, he smiled faintly and passed into stillness.
福州香谿從範禪師
Chan Master Congfan of Xiangxi in Fuzhou
新到參。師曰。汝豈不是鼓山僧。僧曰。是。師曰。額上珠為何不見。僧無對。僧辭。師門送。復召。上座。僧回首。師曰。滿肚是禪。曰。和尚是甚麼心行。師大笑而已。師披衲衣次。說偈曰。迦葉上行衣。披來須捷機。才分招的箭。密露不藏龜。
A newcomer came to call. The master said: 'Are you not a monk of Gushan?' The monk said: 'Yes.' The master said: 'Why is the pearl on your forehead not seen?' The monk had no reply. The monk took his leave. The master saw him to the gate and called again: 'Senior monk.' The monk turned his head. The master said: 'Your whole belly is Chan.' [The monk] said: 'What sort of mind is that, master?' The master only laughed heartily. Once, while putting on his patched robe, the master spoke a verse: 'Kashyapa's robe handed down from above must be worn with a quick device. As soon as the target's arrow is divided, the hidden turtle is secretly revealed.'
福州聖壽嚴禪師
Chan Master Yan of Shengshou in Fuzhou
補衲次。僧參。師提起示之曰。山僧一衲衣。展似眾人見。雲水兩條分。莫教露針線。速道。速道。僧無對。師曰。如許多時作甚麼來。
Once, while mending his robe, a monk came to call. The master lifted it up and showed it to him, saying: 'This mountain monk's single robe, spread out for the crowd to see. The cloud and water are divided in two — do not let the needle and thread show. Speak quickly, speak quickly.' The monk had no reply. The master said: 'What have you been doing all this time?'
吉州靈巖慧宗禪師
Chan Master Huizong of Lingyan in Jizhou
福州陳氏子。受業於龜山。僧問。如何是靈巖境。師曰。松檜森森密密遮。曰。如何是境中人。師曰。夜夜有猿啼。問。如何是學人自己本分事。師曰。拋卻真金。拾瓦礫作麼。
He was a son of the Chen family of Fuzhou. He studied under Guishan. A monk asked, 'What is the realm of Lingyan?' The master said, 'Pines and junipers, dense and close, screen it.' He said, 'Who is the person in the realm?' The master said, 'Every night there is the cry of gibbons.' A monk asked, 'What is the student's own matter?' The master said, 'Why throw away true gold and pick up broken tiles?'
雪峰存禪師法嗣
Dharma Heirs of Chan Master Xuefeng Cun
福州玄沙師備宗一禪師
Chan Master Zongyi Shibei of Xuansha in Fuzhou
閩之謝氏子。幼好垂釣。汎小艇於南臺江。狎諸漁者。唐咸通初年。甫三十。忽慕出塵。乃棄舟投芙蓉訓禪師落髮。往豫章開元寺受具。布衲芒屨。食才接氣。常終日宴坐。眾皆異之。與雪峰本法門昆仲。而親近若師資。峰以其苦行。呼為頭陀。一日峰問。阿那箇是備頭陀。師曰。終不敢誑於人。異日。峰召曰。備頭陀何不徧參去。師曰。達磨不來東土。二祖不往西天。峰然之。暨登象骨山。乃與師同力締搆。玄徒臻萃。師入室諮決。罔替晨昏。又閱楞嚴。發明心地。由是應機敏捷。與修多羅冥契。諸方玄學有所未決。必從之請益。至與雪峰徵詰。亦當仁不讓。峰曰。備頭陀再來人也。雪峰上堂。要會此事。猶如古鏡當臺。胡來胡現。漢來漢現。師出眾曰。忽遇明鏡來時如何。峰曰。胡漢俱隱。師曰。老和尚腳跟猶未點地在。住後。上堂。佛道閑曠。無有程途。無門解脫之門。無意道人之意。不在三際。故不可昇沈。建立乖真。非屬造化。動則起生死之本。靜則醉昏沉之鄉。動靜雙泯。即落空亡。動靜雙收。瞞頇佛性。必須對塵對境。如枯木寒灰。臨時應用。不失其宜。鏡照諸像。不亂光輝。鳥飛空中。不雜空色。所以十方無影像。三界絕行蹤。不墮往來機。不住中間意。鐘中無鼓響。鼓中無鐘聲。鐘鼓不相交。句句無前後。如壯士展臂。不藉他力。師子遊行。豈求伴侶。九霄絕翳。何在穿通。一段光明。未曾昏昧。若到這裡。體寂寂。常的的。日赫燄。無邊表。圓覺空中不動搖。吞爍乾坤迥然照。夫佛出世者。元無出入。名相無體。道本如如。法爾天真。不同修證。祇要虗閑不昧作用。不涉塵泥。箇中纖毫道不盡。即為魔王眷屬。句前句後。是學人難處。所以一句當天。八萬門永絕生死。直饒得似秋潭月影。靜夜鐘聲。隨扣擊以無虧。觸波瀾而不散。猶是生死岸頭事。道人行處。如火銷冰。
He was a son of the Xie family of Minzhong. As a youth he loved to fish, drifting in a small boat on the South Terrace River and keeping company with fishermen. In the early Xiantong era of Tang, when he had just turned thirty, he suddenly longed to leave the dust, so he abandoned his boat and went to Chan Master Furong Xun, who shaved his head, and then went to Kaiyuan Monastery in Yuzhang to receive full ordination. In hempen robes and straw sandals, eating only enough to keep breath in him, he would sit in meditation all day long, and everyone found him extraordinary. He and Xuefeng were originally brothers in the Dharma, but their closeness was like that of teacher and disciple. Because of his austerities, Feng called him the Dhuta. One day Feng asked, 'Which one is the Dhuta Bei?' The master said, 'I would never deceive anyone.' Another day Feng called to him, 'Dhuta Bei, why do you not go everywhere on pilgrimage?' The master said, 'Bodhidharma did not come to the Eastern Land, and the Second Patriarch did not go to the Western Heaven.' Feng agreed with him. When they climbed Elephant Bone Mountain, he and the master together put their strength into building it up, and students of the mystery gathered there. The master entered the room to ask for decisions and never missed a morning or evening. He also read the Surangama Sutra and clarified his mind-ground. From then on he responded to occasions with agility, and secretly accorded with the sutras. Whenever students of the mystery in various regions had something unresolved, they always came to him for instruction. Even in cross-examining Xuefeng, he gave way to no one. Feng said, 'The Dhuta Bei is a man come again.' Xuefeng ascended the hall: 'To understand this matter is like an ancient mirror on its stand. When a barbarian comes, a barbarian appears; when a Chinese comes, a Chinese appears.' The master came out from the assembly and said, 'Suppose a bright mirror comes, what then?' Feng said, 'Barbarian and Chinese both hide.' The master said, 'The old reverend's heels have not yet touched the ground.' After he took up residence, he ascended the hall: 'The Buddha Way is vast and open, with no itinerary. It is the gateless gate of liberation, the intentionless intention of the man of the Way. Because it is not in the three periods, it cannot rise or sink. Setting up and establishing go against the truth and do not belong to creation. To move is to stir up the root of birth and death; to be still is to get drunk in the land of torpor. When movement and stillness are both extinguished, one falls into empty annihilation. When movement and stillness are both taken in, one is muddled about the Buddha-nature. One must face objects and face conditions like withered wood and cold ashes. Responding to use at the moment, one does not miss what is fitting. A mirror reflects all images without confusing their radiance. A bird flies in the sky without mixing with the color of the sky. Therefore in the ten directions there is no image or trace, and in the three realms there is no path of movement. It does not fall into the workings of coming and going, nor dwell in the intention of the middle. In a bell there is no sound of a drum; in a drum there is no sound of a bell. Bell and drum do not cross each other, and phrase by phrase there is no before or after. It is like a strong man stretching out his arm, borrowing no other's strength. A lion roaming — how could it seek companions? In the nine heavens there is no clouding; where is there need to pierce through? One stretch of radiance has never been dim. If you reach here, the essence is still and silent, ever precise, blazing like the sun, without boundary or surface. In perfect enlightenment's emptiness it does not waver, and it swallows and blazes through heaven and earth, shining far. As for the Buddha's appearing in the world, originally there is no going out or coming in. Names and marks have no substance; the Way is fundamentally thusness. It is naturally so, not the same as cultivation and certification. You need only be empty and at leisure, not darkening its function, and not touched by dust and mud. If within it a hair's breadth cannot be fully spoken, then one is a follower of Mara. Before the phrase and after the phrase — that is where students find it hard. Therefore one phrase matching heaven cuts off birth and death forever at eighty thousand gates. Even if you attain something like the moon's reflection in an autumn pool, or a bell's sound in the still night, undiminished by whatever strikes it and scattering at no wave, that is still a matter on the shore of birth and death. Where the man of the Way walks is like fire melting ice,
終不卻成冰。箭既離弦。無返回勢。所以牢籠不肯住。呼喚不回頭。古聖不安排。至今無處所。若到這裡。步步登玄。不屬邪正。識不能識。智不能知。動便失宗。覺即迷旨。二乘膽顫。十地魂驚。語路處絕。心行處滅。直得釋迦掩室於摩竭。淨名杜口於毗耶。須菩提唱無說而顯道。釋梵絕聽而雨花。若與麼見前。更疑何事沒棲泊處。離去來今。限約不得。心思路絕。不因莊嚴。本來真淨。動用語笑。隨處明瞭。更無欠少。今時人不悟箇中道理。妄自涉事涉塵。處處染著。頭頭繫絆。縱悟。則塵境紛紜。名相不實。便擬凝心斂念。攝事歸空。閉目藏睛。終有念起。旋旋破除。細想才生。即便遏捺。如此見解。即是落空亡底外道。魂不散底死人。冥冥漠漠。無覺無知。塞耳偷鈴。徒自欺誑。這裡分別則不然。也不是隈門傍戶。句句現前。不得商量。不涉文墨。本絕塵境。本無位次。權名箇出家兒。畢竟無蹤。跡真如凡聖。地獄人天。祇是療狂子之方。虗空尚無改變。大道豈有昇沉。悟則縱橫不離本際。若到這裡。凡聖也無立處。若向句中作意。則沒溺殺人。若向外馳求。又落魔界。如如向上。沒可安排。恰似焰爐不藏蚊蚋。此理本來平坦。何用剗除。動靜揚眉。是真解脫道。不彊為意度。建立乖真。若到這裡。纖毫不受。指意則差。便是千聖出頭來。也安一字不得。久立。珍重。上堂。我今問汝諸人。且承當得箇甚麼事。在何世界安身立命。還辨得麼。若辨不得。恰似揑目生花。見事便差。知麼。如今目前。見有山河大地．色空明暗種種諸物。皆是狂勞花相。喚作顛倒知見。夫出家人。識心達本源。故號為沙門。汝今既已剃髮披衣。為沙門相。即便有自利利他分。如今看著。盡黑漫漫地墨汁相似。自救尚不得。爭解為得人。仁者。佛法因緣事大。莫作等閑相似。聚頭亂說。雜話趂謴。過時。光陰難得。
(The master continued:) 'and in the end it never becomes ice again. Once the arrow has left the string, it has no returning momentum. Therefore one refuses to dwell in the cage and does not turn back when called. The ancient sages made no arrangements, and to this day there is no place for it. If you reach here, every step climbs into the mystery and does not belong to right or wrong. Consciousness cannot know it; wisdom cannot understand it. To move is to lose the source; to be aware is to be deluded about the purport. The two vehicles tremble, and the ten stages are shaken to the soul. The road of words is cut off there, and the working of mind is extinguished there. So it is that Shakyamuni shut his room in Magadha and Vimalakirti sealed his mouth in Vaishali. Subhuti proclaimed the unspoken and revealed the Way, and Indra and Brahma stopped listening and rained flowers. If you see it thus before you, what further doubt is there? It has no place to perch, and is apart from going, coming, and now. It cannot be measured, and the path of mental knowing is cut off. It is not made pure by adornment; it is originally true and pure. In movement, use, speech, and laughter it is clear everywhere, and there is nothing lacking. People today do not awaken to this principle within, and recklessly involve themselves in affairs and objects; everywhere they are stained and attached, and at every turn bound. Even if they awaken, then with the profusion of defiling objects and the unreality of names and marks, they try to still the mind and gather the thoughts, to collect affairs and return to emptiness, to close the eyes and hide the pupils. But thoughts will still arise, and they must be broken off one after another; the moment a subtle thought is born, it must be suppressed. Such a view is the heresy that falls into empty annihilation and the dead man whose soul has not dispersed. Dark and desolate, without awareness or knowing. It is stopping the ears to steal a bell, deceiving oneself for nothing. Here, discrimination is not like that. It does not lean on a gate or beside a door. Phrase by phrase it is present before you; it cannot be discussed and is not touched by ink. It is fundamentally apart from defiling objects and fundamentally has no rank or position. Provisionally one is named a home-leaver, but in the end there is no trace. True suchness, ordinary and sage, hell and human and heavenly — these are only prescriptions for curing mad children. Empty space has not yet changed; how could the great Way have rising and sinking? If one is awakened, then in every direction one does not leave the original bound. If you reach here, even ordinary and sage have no place to stand. If you set your mind to work within the phrases, it will drown and kill you. If you run seeking outside, you fall into the realm of Mara. Above thusness there is nothing to arrange. It is exactly like a blazing furnace that harbors no mosquitoes. This principle is originally level; what need is there to level it? Movement and stillness, raising the eyebrows — this is the true path of liberation. Do not force yourself to conjecture and measure; setting things up goes against the truth. If you reach here, not a hair is accepted; the moment you point at meaning, you are off. Even if a thousand sages came forth, not a single word could be placed on it. You have stood long. Take care.' Ascending the hall, he said: 'I now ask you people: what matter have you accepted? In what world do you settle your body and establish your life? Can you tell? If you cannot tell, you are like one pressing his eyes and seeing flowers, and everything you see will be wrong. Do you understand? Now, before your eyes, you see mountains and rivers, the great earth, form and emptiness, brightness and darkness, and all kinds of things — all of them are the marks of flowers born of madness, called inverted knowledge and vision. A home-leaver who understands the mind and penetrates to the source is therefore called a shramana. Now that you have shaved your head and put on the robe and have the marks of a shramana, you have the part of benefiting yourself and benefiting others. But look at yourselves now: it is all pitch-black, like ink. You cannot even save yourselves; how could you save others? Good people, the matter of the Buddha Dharma's conditions is great; do not treat it as a trifle. Gathering in groups and talking wildly, spending the time with idle chatter and jokes. Time is hard to come by.'
可惜許大丈夫兒。何不自省察看是甚麼事。祇如從上宗乘。是諸佛頂族。汝既承當不得。所以我方便勸汝。但從迦葉門接續頓超去。此一門超凡聖因果。超毗盧妙莊嚴世界海。超他釋迦方便門。直下永劫。不教有一物與汝作眼見。何不自急急究取。未必道。我且待三生兩生。久積淨業。仁者。宗乘是甚麼事。不可由汝用工莊嚴便得去。不可他心宿命便得去。會麼。祇如釋迦出頭來作許多變弄。說十二分教。如瓶灌水。大作一場佛事。向此門中用一點不得。用一毛頭伎倆不得。知麼。如同夢事。亦如寐語。沙門不應出頭來。不同夢事。葢為識得。知麼。識得即是大出脫．大徹頭人。所以超凡越聖。出生離死。離因離果。超毗盧。越釋迦。不被凡聖因果所謾。一切處無人識得。汝知麼。莫祇長戀生死愛網。被善惡業拘將去。無自由分。饒汝鍊得身心同虗空去。饒汝到精明湛不搖處。不出識陰。古人喚作如急流水。流急不覺。妄為恬靜。恁麼修行。盡出他輪回際不得。依前被輪回去。所以道。諸行無常。直是三乘功果。如是可畏。若無道眼。亦不究竟。何似如今博地凡夫。不用一毫工夫。便頓超去．解省心力麼。還願樂麼。勸汝。我如今立地待汝搆去。更不教汝加功煉行。如今不恁麼。更待何時。還肯麼。便下座。上堂。汝諸人如在大海裡坐。沒頭浸卻了。更展手問人乞水吃。夫學般若菩薩。須具大根器。有大智慧始得。若有智慧。即今便出脫得去。若是根機遲鈍。直須勤苦耐志。日夜忘疲。無眠失食。如喪考妣相似。恁麼急切。盡一生去。更得人荷挾。尅骨究實。不妨易得搆去。且況如今。誰是堪任受學底人。仁者。莫祇是記言記語。恰似念陀羅尼相似。蹋步向前來。口裡哆哆和和地。被人把住詰問著沒去處。便嗔道和尚不為我答話。恁麼學事大苦。知麼。有一般坐繩床和尚。稱善知識。問著便搖身動手。
(The master continued:) 'What a pity for such great men. Why not examine yourselves and see what this matter is? The school of the patriarchs has been the crown lineage of all Buddhas. Since you cannot accept it, I therefore in skillful means urge you to go on from Kashyapa's gate and succeed in sudden transcendence. This one gate transcends the cause and effect of ordinary and sage; it transcends Vairochana's sea of the world of wondrous adornment; it transcends Shakyamuni's gate of skillful means. Straight down through eternity, it does not let a single thing stand before your eyes. Why do you not hurry and investigate it? You must not say: I will wait three lives or two lives and long accumulate pure karma. Good people, what is the matter of the patriarchs' school? It cannot be attained by your labor and adornment. It cannot be attained by others' minds or by past lives. Do you understand? Consider how Shakyamuni came forth and made so many transformations, speaking the twelve divisions of the teachings like pouring water into a bottle, putting on a great Buddha affair — and in this gate not one bit of it is of use, not one hair-tip of cleverness is of use. Do you understand? It is like a dream, like talking in sleep. A shramana should not come forth. If it is not the same as a dream, that is because he understands. Do you understand? To understand is to be one greatly escaped and greatly through. Therefore one transcends the ordinary and passes the sage, escapes birth and leaves death, leaves cause and leaves effect, transcends Vairochana, passes Shakyamuni, and is not deceived by the cause and effect of ordinary and sage. Nowhere does anyone know you. Do you understand? Do not just long for the net of birth and death and craving, and be seized by good and evil karma, with no share of freedom. Even if you refine body and mind until they are like empty space, even if you reach the bright, pure, unshaken place, you do not escape the aggregate of consciousness. The ancients called this like a rushing stream: when the flow is swift you do not notice it and falsely take it for calm. Cultivating this way, you cannot get out of his wheel of rebirth, and as before you are turned by it. Therefore it is said, all formations are impermanent. Even the fruits of the three vehicles are this fearsome. Without the eye of the Way, it is not ultimate either. How much better than this — an ordinary man of broad earth, without using a hair's worth of effort, suddenly transcends. Can you understand the saving of mind and strength? Are you willing and glad? I urge you. I now stand here waiting for you to grasp it, and will not have you add effort and cultivate practice. If not now, when else? Will you consent?' Then he came down from the seat. Ascending the hall, he said: 'You people are like people sitting in the great ocean, submerged over your heads, yet stretching out your hands to beg others for water to drink. A bodhisattva who studies prajna must be of great capacity and have great wisdom before he can. If he has wisdom, he can escape right now. If his faculties are dull, he must be diligent, endure hardship, and not tire day or night, without sleep or food, as though he had lost his father or mother. With such urgency, spending a whole lifetime, and further having someone carry and support him, cutting to the bone to investigate the truth, he may well grasp it easily. But now, who is a person able to receive the teaching? Good people, do not just memorize words and phrases, exactly like reciting a dharani. Stepping forward, mouth mumbling. When someone grabs you and presses a question and you have nowhere to go, you get angry and say the reverend master did not answer for me. Studying this way is great suffering. Do you understand? There is a type of reverend sitting on a rope bed, claiming to be a good teacher. Asked a question, he shakes his body and moves his hands,'
點眼吐舌瞪視。更有一般說昭昭靈靈。靈臺智性。能見能聞。向五蘊身田裡作主宰。恁麼為善知識．大賺人。知麼。我今問汝。汝若認昭昭靈靈是汝真實。為甚麼瞌睡時又不成昭昭靈靈。若瞌睡時不是。為甚麼有昭昭時。汝還會麼。這箇喚作認賊為子。是生死根本妄想緣氣。汝欲識根由麼。我向汝道。昭昭靈靈。祇因前塵色聲香等法而有分別。便道此是昭昭靈靈。若無前塵。汝此昭昭靈靈同於龜毛兔角。仁者。真實在甚麼處。汝今欲得出他五蘊身田主宰。但識取汝秘密金剛體。古人向汝道。圓成正遍。遍周沙界。我今少分為汝。智者可以譬喻得解。汝還見南閻浮提日麼。世間人所作興營．養身．活命種種心行作業。莫非皆承日光成立。祇如日體。還有許多般心行麼。還有不周遍處麼。欲識金剛體。亦須如是看。祇如今山河大地．十方國土．色空明暗。及汝身心。莫非盡承汝圓成威光所現。直是天人群生類所作業次。受生果報。有情無情。莫非承汝威光。乃至諸佛成道成果。接物利生。莫非盡承汝威光。祇如金剛體。還有凡夫諸佛麼。有汝心行麼。不可道無便得當去也。知麼。汝既有如是奇特當陽出身處。何不發明取。因何卻隨他向五蘊身田中鬼趣裡作活計。直下自謾去。忽然無常殺鬼到來。眼目譸張。身見命見。恁麼時大難支荷。如生脫龜殻相似。大苦。仁者。莫把瞌睡見解便當卻去。未解葢覆得毛頭許。汝還知麼。三界無安。猶如火宅。且汝未是得安樂底人。祇大作群隊幹他人世。這邊那邊飛走。野鹿相似。但求衣食。若恁麼爭行他王道。知麼。國王大臣不拘執汝。父母放汝出家。十方施主供汝衣食。土地龍神呵護汝。也須具慚愧知恩始得。莫孤負人好。長連床上排行著地銷將去。道是安樂未在。皆是粥飯將養得汝。爛冬瓜相似變將去。土裡埋將去。業識茫茫。無本可據。沙門因甚麼到恁麼地。
(The master continued:) 'rolls his eyes, sticks out his tongue, and stares. There is another type who speaks of the bright and numinous, the intelligent nature of the numinous terrace, able to see and hear, playing the master within the field of the five aggregates. Being a good teacher this way greatly cheats people. Do you understand? I now ask you. If you take the bright and numinous as your true self, why is it not bright and numinous when you doze off? If it is not there when you doze, why is there a bright time? Do you understand? This is called taking a thief for a son; it is the root of birth and death, the deluded thinking and conditioned breath. Do you want to know the cause? I will tell you. The bright and numinous has discrimination only because of the objects before it — form, sound, scent, and the rest — and then you say this is the bright and numinous. Without objects before it, your bright and numinous is the same as turtle hair and rabbit horns. Good people, where is the real? If you now wish to get free of the master within the field of the five aggregates, simply recognize your secret vajra body. The ancients told you: perfect and omnipresent, pervading the sands of worlds. I will now give you a small portion. The wise can understand by analogy. Do you see the sun of the southern continent? The various undertakings and enterprises of worldly people, all their mental workings and karma for nourishing the body and sustaining life — are they not all established by receiving the sun's light? And as for the sun itself, does it have all those various mental workings? Does it have any place it does not reach? If you wish to know the vajra body, you must look at it the same way. Now, mountains and rivers and the great earth, lands in the ten directions, form and emptiness, brightness and darkness, and your body and mind — are they not all manifested by receiving your perfect and majestic light? Even the karma of the various kinds of beings among gods and men, and the fruits of their rebirth, sentient and insentient, are they not all by receiving your majestic light? And even the Buddhas' attaining the Way and the fruit, receiving beings and benefiting the living — are they not all by receiving your majestic light? And as for the vajra body, does it have ordinary men and Buddhas? Does it have your mental workings? You cannot say there is none and let it go at that. Do you understand? Since you have such a wonderful place of coming forth in the sunlight, why not make it clear? Why instead do you follow it into the field of the five aggregates, doing your business in the realm of ghosts, and so deceive yourself straight down? Suddenly when the impermanent killer-death arrives, your eyes will dart in panic, and your view of body and view of life — at such a time it is very hard to bear, like a living creature shedding its turtle shell. Great suffering. Good people, do not take the understanding of dozing as the thing itself. You cannot cover over even a hair-tip. Do you also know? The three realms have no peace, like a burning house. And you are not yet a person who has attained peace and joy. You only form great crowds and meddle in others' world, flying this way and that like wild deer, seeking only food and clothing. How can you walk his kingly way like that? Do you understand? Kings and ministers do not arrest you; your parents let you leave home; donors in the ten directions supply you food and clothing; the local gods and dragons protect you — you must have a sense of shame and know your debt before you can. Do not let people down. On the long bench you are lined up and worn away as you sit, and you say this is peace — it is not. It is all the gruel and rice that has nourished you, and like a rotten winter melon you will be transformed and buried in the earth. Your karmic consciousness is vast and dim, with no root to rely on. Why has a shramana come to such a state?'
祇如大地上蠢蠢者。我喚作地獄劫住。如今若不了。明朝後日入驢胎馬肚裡。牽犂拽耙。銜鐵負鞍。碓搗磨磨。水火裡燒煑去。大不容易受。大須恐懼。好是汝自累。知麼。若是了去。直下永劫。不曾教汝有這箇消息。若不了此。煩惱惡業因緣。不是一劫兩劫得休。直與汝金剛齊壽。知麼。師因參次。聞燕子聲。乃曰。深談實相。善說法要。便下座。時有僧請益。曰。某甲不會。師曰。去。誰信汝。鼓山來。師作一圓相示之。山曰。人人出這箇不得。師曰。情知汝向驢胎馬腹裡作活計。山曰。和尚又作麼生。師曰。人人出這箇不得。山曰。和尚與麼道卻得。某甲為甚麼道不得。師曰。我得汝不得。上堂。眾集。遂將拄杖一時趂下。卻迴向侍者道。我今日作得一解。險入地獄如箭射。者曰。喜得和尚再復人身。僧侍立次。師以杖指面前地上白點曰。還見麼。曰。見。如是三問。僧亦如是答。師曰。你也見。我也見。為甚麼道不會。師甞訪三鬥庵主。才相見。主曰。莫怪住山年深無坐具。師曰。人人盡有。庵主為甚麼無。主曰。且坐吃茶。師曰。庵主元來有在。侍雪峰次。有二僧從階下過。峰曰。此二人堪為種草。師曰。某甲不與麼。峰曰。汝作麼生。師曰。便好與三十棒。因雪峰指火曰。三世諸佛在火焰裡轉大法輪。師曰。近日王令稍嚴。峰曰。作麼生。師曰。不許攙奪行市。雲門曰。火焰為三世諸佛說法。三世諸佛立地聽。南際到雪峰。峰令訪師。師問。古人道此事唯我能知。長老作麼生。際曰。須知有不求知者(歸宗柔別。拊掌三下)。師曰。山頭和尚吃許多辛苦作麼。雪峰普請畬田次。見一蛇。以杖挑起。召眾曰。看。看。以刀芟為兩段。師以杖拋於背後。更不顧視。眾愕然。峰曰。俊哉。侍雪峰遊山次。峰指面前地曰。這一片地好造箇無縫塔。師曰。高多少。峰乃顧視上下。師曰。人天福報即不無。
(The master continued:) 'The wriggling things on the great earth I call the kalpa dwellers of hell. If you do not understand now, then someday soon you will enter a donkey's womb or a horse's belly, pull the plow and drag the harrow, hold the bit and bear the saddle, be pounded in mortars and ground in mills, and be boiled in fire and water. It is no easy thing to bear. You must be greatly afraid. It is you who have brought it on yourself. Do you understand? If you understand, then straight down through eternity it will never let you have this news. If you do not understand this, then affliction and evil karma and their conditions will not come to rest in one or two kalpas, but will last as long as your vajra. Do you understand?' Once, as the master was calling on someone, he heard the sound of swallows and said, 'Deeply discoursing on true reality, well speaking the essentials of the Dharma.' Then he came down from the seat. A monk then asked for instruction, saying, 'I do not understand.' The master said, 'Go. Who would believe you?' The master of Gushan came. The master drew a circle and showed it to him. Shan said, 'No one can get out of this.' The master said, 'I know very well you do your business in a donkey's womb and a horse's belly.' Shan said, 'What about the reverend master?' The master said, 'No one can get out of this.' Shan said, 'The reverend master can say it, so why can I not say it?' The master said, 'I can, you cannot.' He ascended the hall. The assembly gathered. Then he drove them all down with his staff. Then he turned to the attendant and said, 'Today I have made one interpretation; I came within a hair of falling into hell like an arrow shot.' The attendant said, 'How lucky the reverend master has recovered a human body.' Once, as a monk stood in attendance, the master pointed with his staff at a white spot on the ground before them and said, 'Do you see it?' The monk said, 'I see it.' Three times he asked, and three times the monk answered the same way. The master said, 'You see it and I see it — why do you say you do not understand?' The master once visited the hut master of Sandou. As soon as they met, the hut master said, 'Do not blame me for dwelling on the mountain so many years without a sitting cloth.' The master said, 'Everyone has one; why does the hut master not?' The hut master said, 'Sit down and have tea.' The master said, 'So the hut master did have one after all.' Once, as he attended Xuefeng, two monks passed below the steps. Feng said, 'These two could be seeds of the lineage.' The master said, 'I am not like that.' Feng said, 'What would you do?' The master said, 'They deserve thirty blows.' Once Xuefeng pointed at the fire and said, 'The Buddhas of the three ages turn the great Dharma wheel in the flames.' The master said, 'These days the king's ordinances are rather strict.' Feng said, 'How so?' The master said, 'One is not allowed to corner the market.' Yunmen said, 'The flames preach the Dharma for the Buddhas of the three ages, and the Buddhas of the three ages stand and listen.' Nanji came to Xuefeng. Feng sent him to visit the master. The master asked, 'The ancients said this matter only I can know. What does the elder say?' Ji said, 'You should know there is one who does not seek to know.' (Guizong Rou gave another answer, clapping his hands three times.) The master said, 'What is the monk on the mountain top doing, eating so much hardship?' Once, when Xuefeng was doing the communal work of burning off the fields, he saw a snake, lifted it up with his staff, called the assembly, and said, 'Look, look.' Then he cut it in two with his knife. The master threw his staff behind him and did not look at it again. The assembly was astonished. Feng said, 'Excellent.' Once, as he attended Xuefeng walking in the mountains, Feng pointed at the ground before them and said, 'This patch of ground would be good for building a seamless stupa.' The master said, 'How tall?' Feng then looked up and down. The master said, 'The blessings of gods and men are not lacking,
和尚。若是靈山授記。未夢見在。峰曰。你又作麼生。師曰。七尺八尺。雪峰曰。世界闊一尺。古鏡闊一尺。世界闊一丈。古鏡闊一丈。師指火爐曰。火爐闊多少。峰曰。如古鏡闊。師曰。老和尚腳跟未點地在。師初住普應院。遷止玄沙。天下叢林。皆望風而賓之。閩帥王公待以師禮。學徒餘八百。室戶不閉。上堂。良久曰。我為汝得徹困。也還會麼。僧問。寂寂無言時如何。師曰。寐語作麼。曰。本分事。請師道。師曰。瞌睡作麼。曰。學人即瞌睡。和尚如何。師曰。爭得恁麼不識痛癢。又曰。可惜如許大師僧。千道萬裡行腳到這裡。不消箇瞌睡寐語。便屈卻去。問。如何是學人自己。師曰。用自己作麼。問。從上宗乘。如何理論。師曰。少人聽。曰。請和尚直道。師曰。患聾作麼。又曰。仁者。如今事不獲已。教我抑下如是威光。苦口相勸。百千方便。如此如彼。共汝相知聞。盡成顛倒知見。將此咽喉唇吻。祇成得箇野狐精業謾汝。我還肯麼。祇如有過無過。唯我自知。汝爭得會。若是恁麼人出頭來。甘伏呵責。夫為人師匠大不易。須是善知識始得知。我如今恁麼方便助汝。猶尚不能搆得。可中純舉宗乘。是汝向甚麼處安措。還會麼。四十九年是方便。祇如靈山會上有百萬眾。唯有迦葉一人親聞。餘盡不聞。汝道迦葉親聞底事作麼生。不可道如來無說說。迦葉不聞聞。便得當去。不可是汝修因成果．福智莊嚴底事。知麼。且如道。吾有正法眼藏。付囑大迦葉。我道猶如話月。曹溪竪拂子還如指月。所以道。大唐國內宗乘中事。未曾見有一人舉唱。設有人舉唱。盡大地人失卻性命。如無孔鐵鎚相似。一時亡鋒結舌去。汝諸人賴遇我不惜身命。共汝顛倒知見。隨汝狂意。方有伸問處。我若不共汝恁麼知聞去。汝向甚麼處得見我。會麼。大難。努力珍重。師有偈曰。萬裡神光頂後相。沒頂之時何處望。
(The master continued:) 'but as for the prediction at Vulture Peak, you have not dreamed of it.' Feng said, 'What about you?' The master said, 'Seven feet, eight feet.' Xuefeng said, 'When the world is a foot wide, the ancient mirror is a foot wide. When the world is ten feet wide, the ancient mirror is ten feet wide.' The master pointed at the fire hearth and said, 'How wide is the fire hearth?' Feng said, 'As wide as the ancient mirror.' The master said, 'The old reverend's heels have not yet touched the ground.' The master first dwelt at Puying Monastery, then moved to Xuansha. All the monasteries in the land looked to him and treated him as a guest. Lord Wang, the commander of Min, treated him with the courtesy due a teacher. His students numbered more than eight hundred, and the doors of their rooms were never closed. Ascending the hall, after a long silence he said, 'I have worn myself out for you. Do you understand?' A monk asked, 'What about when it is still and silent and without words?' The master said, 'Why talk in your sleep?' He said, 'My own matter — please, master, speak it.' The master said, 'Why doze?' He said, 'The student is dozing; what about the reverend master?' The master said, 'How can you be so without any sense of pain or itch?' He also said, 'What a pity that such great monks, having walked a thousand roads and ten thousand li to come here, are bent and turned aside by a doze or a sleep-talk. Not worth a thing.' A monk asked, 'What is the student himself?' The master said, 'What use is the self?' A monk asked, 'How does one discuss the school of the patriarchs?' The master said, 'Few listen.' He said, 'Please, reverend master, speak directly.' The master said, 'Why act deaf?' He also said, 'Good people, now that matters have come to this pass, I am made to suppress such majestic light and with bitter words urge you, with hundreds of thousands of skillful means, this way and that, sharing knowledge with you, and it all becomes inverted knowledge and vision. This throat and these lips only serve to make a wild-fox spirit's karma to deceive you. Would I consent to that? As for having fault or no fault, only I myself know; how can you understand? If a person like that comes forth, he will gladly submit to scolding. To be a teacher of people is no easy thing; one must be a good teacher before one can know. I now use such skillful means to help you, and still you cannot grasp it. If one were to raise the patriarchs' school purely, where would you place yourselves? Do you understand? The forty-nine years were skillful means. At the assembly on Vulture Peak there were a million in the assembly, and only Kashyapa alone heard it directly; all the rest did not hear. Tell me, what was the matter Kashyapa heard directly? You cannot say that the Tathagata spoke the unspoken and Kashyapa heard the unheard, and let it go at that. It cannot be your matter of cultivating causes and attaining the fruit, of the adornment of merit and wisdom. Do you understand? It is said: I have the treasury of the true Dharma eye, entrusted to Mahakashyapa. I say this is like talking about the moon. Caoxi raising the whisk is still like pointing at the moon. Therefore it is said that in the land of Tang, in the matter of the patriarchs' school, I have never seen a single person raise and sing it. If someone did raise and sing it, everyone in the great earth would lose their lives, like an iron hammer without a hole, and all at once their edge would be lost and their tongues tied. You people are lucky to have met me, who does not spare body or life, sharing inverted knowledge and vision with you and following your mad intentions, so that you have a place to put a question. If I did not share this knowledge with you, where would you see me? Do you understand? Very hard. Strive hard and take care.' The master had a verse: 'Ten thousand li of divine light, the mark behind the head; when the head is covered, where will you look?'
事已成。意亦休。此箇來蹤觸處周。智者撩著便提取。莫待須臾失卻頭。又曰。玄沙遊逕別。時人切須知。三冬陽氣盛。六月降霜時。有語非關舌。無言切要詞。會我最後句。出世少人知。問。四威儀外如何奉王。師曰。汝是王法罪人。爭會問事。問。古人拈槌竪拂。還當宗乘也無。師曰。不當。曰。古人意作麼生。師舉拂子。僧曰。宗乘中事如何。師曰。待汝悟始得。問。如何是金剛力士。師吹一吹。閩王送師上船。師扣船召曰。大王爭能出得這裡去。王曰。在裡許得多少時也(歸宗柔別雲。不因和尚。不得到這裡)。師問文桶頭。下山幾時歸。曰。三五日。師曰。歸時。有無底桶子將一擔歸。文無對(歸宗柔代雲。和尚用作甚麼)。師垂語曰。諸方老宿盡道接物利生。祇如三種病人。汝作麼生接。患盲者。拈槌竪拂他又不見。患聾者。語言三昧他又不聞。患瘂者。教伊說又說不得。若接不得。佛法無靈驗。時有僧出曰。三種病人還許學人商量否。師曰。許。汝作麼生商量。其僧珍重出。師曰。不是。不是。羅漢曰。桂琛現有眼耳口。和尚作麼生接。師曰。慚愧。便歸方丈。中塔曰。三種病人。即今在甚麼處。又一僧曰。非唯謾他。兼亦自謾(法眼雲。我當時見羅漢舉此僧語。我便會三種病人。雲居錫雲。祇如此僧會不會。若道會。玄沙又道不是。若道不會。法眼為甚麼道。我因此僧語。便會三種病人。上座。無事上來商量。大家要知)。有僧請益雲門。門曰。汝禮拜著。僧禮拜起。門以拄杖挃之。僧退後。門曰。汝不是患盲麼。復喚。近前來。僧近前。門曰。汝不是患聾麼。門曰。會麼。曰。不會。門曰。汝不是患瘂麼。僧於是有省。長慶來。師問。除卻藥忌。作麼生道。慶曰。放憨作麼。師曰。雪峰山橡子拾食。來這裡雀兒放糞。師因僧禮拜。師曰。因我得禮汝。普請斫柴次。見一虎。天龍曰。
(The verse goes on:) The matter is done, the mind also rests. This trace of coming is complete at every point of contact. The wise man, touching it, takes it up at once; do not wait a moment and lose your head. He also said: 'Xuan Sha's path of wandering is different; people of the time must surely know it. In the three winter months the yang energy flourishes; in the sixth month comes the time of frost. Words spoken are not the business of the tongue; no words yet the word is essential. Understand my last phrase; few in the world know it.' Asked, 'Beyond the four deportments, how does one serve the king?' The Master said, 'You are a criminal under the king's law—how can you understand asking about the matter?' Asked, 'The ancients raised the mallet and lifted the whisk—did they accord with the ancestral vehicle?' The Master said, 'They did not.' 'What did the ancients intend?' The Master raised his whisk. The monk said, 'What of the matter within the ancestral vehicle?' The Master said, 'You must wait until you awaken.' Asked, 'What is the vajra warrior?' The Master blew a breath. The King of Min sent the Master onto a boat. The Master knocked on the boat and called out, 'Great King, how will you manage to get out of here?' The king said, 'How long has one been in here?' (Guizong Rou said in his place, 'Had it not been for the Master, I could not have reached here.') The Master asked the bucket-head Wen, 'When you go down the mountain, when will you return?' He said, 'In three or five days.' The Master said, 'When you return, bring back a load in a bottomless bucket.' Wen had no reply. (Guizong Rou said in his place, 'What would the Master use it for?') The Master gave an indirect saying: 'The old masters everywhere all say they receive beings and benefit the living. Take the three kinds of sick people—how will you receive them? One blind: you raise the mallet and lift the whisk, and he does not see. One deaf: words and samadhi, and he does not hear. One mute: you tell him to speak, and he cannot speak. If you cannot receive them, the Buddhadharma has no efficacy.' Then a monk came forward and said, 'As for the three kinds of sick people, will you allow a student to discuss it?' The Master said, 'I allow it. How will you discuss it?' The monk said, 'Take care,' and went out. The Master said, 'Not so, not so.' Luohan said, 'Guichen presently has eyes, ears, and mouth—how will the Master receive him?' The Master said, 'How shameful.' Then he returned to his quarters. Zhongta said, 'The three kinds of sick people—where are they now?' Another monk said, 'Not only does he fool others, he also fools himself.' (Fayan said, 'When I heard Luohan quote this monk's words, I understood the three kinds of sick people.' Yunjü Xi said, 'What about this monk—did he understand or not? If you say he understood, Xuansha says not so. If you say he did not understand, why does Fayan say that because of this monk's words he understood the three kinds of sick people? Elders, come up when you have nothing to do and discuss it; everyone wants to know.') A monk asked Yunmen for instruction. Men said, 'You bow.' The monk bowed and rose. Men pushed him off with his staff. The monk stepped back. Men said, 'Are you not blind?' He called again, 'Come closer.' The monk came closer. Men said, 'Are you not deaf?' Men said, 'Do you understand?' 'I do not understand.' Men said, 'Are you not mute?' At this the monk had an insight. Changqing came. The Master asked, 'Setting aside the medicine's taboo, how would you say it?' Qing said, 'Why play the fool?' The Master said, 'Xuefeng Mountain's acorns you pick and eat; here the sparrow drops its dung.' The Master, because a monk bowed, said, 'It is through me that I get to bow to you.' During communal labor cutting firewood, they saw a tiger. Tianlong said:
和尚。虎。師曰。是汝。虎。歸院後天龍問。適來見虎。雲是汝。未審尊意如何。師曰。娑婆世界有四種極重事。若人透得。不妨出得陰界(東禪齊雲。上座。古人見了道我身心如大地虗空。如今人還透得麼)。師問長生。維摩觀佛。前際不來。後際不去。今則無住。汝作麼生觀。生曰。放皎然過。有箇道處。師曰。放汝過作麼生道。生良久。師曰。教阿誰委悉。生曰。徒勞側耳。師曰。情知汝向鬼窟裡作活計(崇壽稠別長生雲。喚甚麼作如來)。問。古人皆以瞬視接人。未審和尚以何接人。師曰。我不以瞬視接人。曰。學人為甚道不得。師曰。畐塞汝口。爭解道得(法眼雲。古人恁麼道甚奇特。且問上座口是甚麼)。問。凡有言句。盡落裷䙡。不落裷䙡。請和尚商量。師曰。拗折秤衡來。與汝商量。問。承古有言。舉足下足。無非道場。如何是道場。師曰。沒卻你。曰。為甚麼得恁麼難見。師曰。祇為太近(法眼曰。也無可得近。直下是上座)。師在雪峰時。光侍者謂師曰。師叔若學得禪。某甲打鐵船下海去。師住後問光曰。打得鐵船也未。光無對(法眼代雲。和尚終不恁麼。法燈代雲。請和尚下船。玄覺代雲。貧兒思舊債)。師一日遣僧送書上雪峰。峰開緘。見白紙三幅。問僧。會麼。曰。不會。峰曰。不見道君子千里同風。僧回舉似。師曰。山頭老漢蹉過也不知。曰。和尚如何。師曰。孟春猶寒也不解道。師問鏡清。教中道不見一法為大過患。且道不見甚麼法。清指露柱曰。莫是不見這箇法麼(同安顯別雲。也知和尚不造次)。師曰。浙中清水白米從汝吃。佛法未會在。問。承和尚有言。盡十方世界是一顆明珠。學人如何得會。師曰。盡十方世界是一顆明珠。用會作麼。僧便休。師來日卻問其僧。盡十方世界是一顆明珠。汝作麼生會。曰。盡十方世界是一顆明珠。用會作麼。師曰。
(Tianlong went on:) 'Master, a tiger.' The Master said, 'It is you, tiger.' After returning to the monastery Tianlong asked, 'Just now we saw a tiger, and you said it was me. I do not understand your venerable meaning.' The Master said, 'In the Saha world there are four kinds of extremely grave matters. If a person can penetrate them, he can surely get out of the realm of the aggregates.' (Dongchan Qi said, 'Elders, the ancients, having seen, said my body and mind are like the great earth and empty space. Can people today still penetrate it?') The Master asked Changsheng, 'Vimalakirti contemplated the Buddha: the former limit does not come, the latter limit does not go, and the present has no abiding. How do you contemplate?' Sheng said, 'Let Jiaoran off; there is a place to speak.' The Master said, 'If I let you off, how would you speak?' Sheng was silent a long while. The Master said, 'Who is to be told?' Sheng said, 'You waste your time pricking up your ears.' The Master said, 'I knew you were doing your business in the ghost cave.' (Chongshou Chou said in place of Changsheng, 'What do you call the Tathagata?') Asked, 'The ancients all received people with a blink. I do not know how the Master receives people.' The Master said, 'I do not receive people with a blink.' 'Why can a student not say it?' The Master said, 'A spoke stops your mouth—how could you say it?' (Fayan said, 'The ancients speaking thus is very extraordinary. But tell me, elders, what is the mouth?') Asked, 'Whatever has words and phrases falls into the trap. Not falling into the trap—please, Master, discuss it.' The Master said, 'Break the steelyard and come, then I will discuss it with you.' Asked, 'It is said the ancients had a saying: raising the foot and putting it down, there is no place that is not the bodhimanda. What is the bodhimanda?' The Master said, 'It has wiped you out.' 'Why is it so hard to see?' The Master said, 'Just because it is too near.' (Fayan said, 'There is nothing to be near, either. Right here it is you, elder.') When the Master was at Xuefeng, the attendant Guang told the Master, 'Uncle, if you learn Chan, I will hammer an iron boat and go to sea.' After the Master had settled in his own place, he asked Guang, 'Have you hammered the iron boat yet?' Guang had no reply. (Fayan said in place, 'The Master would never be like that.' Fadeng said in place, 'Please, Master, board the boat.' Xuanjue said in place, 'The poor boy thinks of old debts.') One day the Master sent a monk with a letter up to Xuefeng. Feng opened the envelope and saw three sheets of blank paper. He asked the monk, 'Do you understand?' 'I do not understand.' Feng said, 'Have you not heard it said, the gentleman shares the same wind across a thousand li?' The monk returned and reported this. The Master said, 'The old man on the mountain top does not even know he has missed it.' 'What about you, Master?' The Master said, 'In the first month of spring it is still cold—he cannot even say that.' The Master asked Jingqing, 'The teachings say that not seeing a single dharma is the greatest calamity. Tell me, what dharma does one not see?' Qing pointed at the exposed pillar and said, 'Is it not this dharma that is not seen?' (Tong'an Xian said in place, 'I know the Master is not careless.') The Master said, 'The clear water and white rice of Zhezhong you may eat, but the Buddhadharma you have not yet understood.' Asked, 'It is said the Master has a saying: the whole ten-direction world is one bright pearl. How can a student understand it?' The Master said, 'The whole ten-direction world is one bright pearl—what is the use of understanding it?' The monk then stopped. The next day the Master asked that monk, 'The whole ten-direction world is one bright pearl—how do you understand it?' He said, 'The whole ten-direction world is one bright pearl—what is the use of understanding it?' The Master said: