The Five Lamps Meeting at the Source, Scroll Five

知汝向鬼窟裡作活計(玄覺雲。一般恁麼道。為甚麼卻成鬼窟去)。問。如何是無縫塔。師曰。這一縫大小。韋監軍來謁。乃曰。曹山和尚甚奇怪。師曰。撫州取曹山幾裡。韋指傍僧曰。上座曾到曹山否。曰。曾到。韋曰。撫州取曹山幾裡。曰。百二十里。韋曰。恁麼則上座不到曹山。韋卻起禮拜。師曰。監軍卻須禮此僧。此僧卻具慚愧(雲居錫雲。甚麼處是此僧具慙愧。若檢得出。許上座有行腳眼)。問。如何是清淨法身。師曰。膿滴滴地。問。如何是親切底事。師曰。我是謝三郎。西天有聲明三藏至。閩帥請師辨驗。師以鐵火筯敲銅爐。問。是甚麼聲。藏曰。銅鐵聲(法眼別雲。請大師為大王。法燈別雲。聽和尚問)。師曰。大王莫受外國人謾。藏無對(法眼代雲。大師久受大王供養。法燈代雲。卻是和尚謾大王)。師南遊。莆田縣排百戲迎接。來日。師問小塘長老。昨日許多喧閙。向甚麼處去也。塘提起衲衣角。師曰。料掉沒交涉(法眼別雲。昨日有多少喧閙。法燈別雲。今日更好笑)。問僧。乾闥婆城汝作麼生會。曰。如夢如幻(法眼別敲物示之)。師與地藏在方丈說話。夜深侍者閉卻門。師曰。門總閉了。汝作麼生得出去。藏曰。喚甚麼作門(法燈別雲。和尚莫欲歇去)。師以杖拄地。問長生曰。僧見俗見。男見女見。汝作麼生見。曰。和尚還見皎然見處麼。師曰。相識滿天下。問。承和尚有言。聞性遍周沙界。雪峰打皷。這裡為甚麼不聞。師曰。誰知不聞。問。險惡道中。以何為津梁。師曰。以眼為津梁。曰。未得者如何。師曰。快救取好。師舉誌公雲。每日拈香擇火。不知身是道場。乃曰。每日拈香擇火。不知真箇道場(玄覺雲。祇如此二尊宿語。還有親疎也無)。師與韋監軍吃果子。韋問。如何是日用而不知。師拈起果子曰。吃。韋吃果子了。再問。師曰。祇這是日用而不知。普請搬柴。

(The Master went on:) 'I know you are doing your business in the ghost cave.' (Xuanjue said, 'He says the same thing—why then does it become a ghost cave?') Asked, 'What is the seamless stupa?' The Master said, 'How big is this seam?' Wei the army supervisor came to visit, and said, 'Chan Master Caoshan is very strange.' The Master said, 'How many li is it from Fuzhou to Caoshan?' Wei pointed at a monk beside him and said, 'Elder, have you ever been to Caoshan?' He said, 'I have been.' Wei said, 'How many li is it from Fuzhou to Caoshan?' He said, 'A hundred and twenty li.' Wei said, 'Then the Elder has not been to Caoshan.' Wei then rose and bowed. The Master said, 'The supervisor should rather bow to this monk. This monk does have a sense of shame.' (Yunjü Xi said, 'Where is it that this monk has a sense of shame? If you can find it out, I grant you have the eye of a pilgrim.') Asked, 'What is the pure dharma-body?' The Master said, 'Dripping with pus.' Asked, 'What is the intimate matter?' The Master said, 'I am Xie Sanlang.' A Tripitaka master of Sabdavidya from the Western Heaven arrived. The commander of Min asked the Master to verify him. The Master struck a bronze brazier with an iron fire-tongs and asked, 'What sound is this?' The Tripitaka master said, 'The sound of copper and iron.' (Fayan said in place, 'Please, Great Master, act for the Great King.' Fadeng said in place, 'Listen to the Master's question.') The Master said, 'Great King, do not be fooled by a foreigner.' The Tripitaka master had no reply. (Fayan said in place, 'The Great Master has long received the Great King's offerings.' Fadeng said in place, 'Rather, it is the Master who fools the Great King.') The Master traveled south. Putian County arranged a hundred plays to welcome him. The next day the Master asked Elder Xiaotang, 'Yesterday's great clamor—where has it gone?' Tang lifted the corner of his robe. The Master said, 'Sure enough, no connection.' (Fayan said in place, 'How much clamor was there yesterday?' Fadeng said in place, 'Today is even funnier.') He asked a monk, 'The city of the gandharvas—how do you understand it?' He said, 'Like a dream, like an illusion.' (Fayan said in place by knocking on something to show him.) The Master and Dizang were talking in the abbot's quarters. Deep in the night the attendant closed the door. The Master said, 'The door is all shut—how will you get out?' Zang said, 'What do you call a door?' (Fadeng said in place, 'Master, do you not want to rest?') The Master planted his staff on the ground and asked Changsheng, 'The monk's view, the layman's view, the man's view, the woman's view. How do you view?' He said, 'Does the Master see where Jiaoran views?' The Master said, 'I know everyone in the world.' Asked, 'It is said the Master has a saying: the nature of hearing pervades the sands of the Ganges. Xuefeng beats the drum—why is it not heard here?' The Master said, 'Who says it is not heard?' Asked, 'On a dangerous road, what is the bridge?' The Master said, 'The eye is the bridge.' 'What about one who has not attained?' The Master said, 'Quickly save him.' The Master quoted Zhigong: 'Every day you pick up incense and choose fire, not knowing the body is the bodhimanda.' Then he said, 'Every day you pick up incense and choose fire, not knowing the true bodhimanda.' (Xuanjue said, 'As for the words of these two venerable ones, is there near and far or not?') The Master ate fruit with the army supervisor Wei. Wei asked, 'What is it to use it daily and not know it?' The Master picked up a fruit and said, 'Eat.' Wei ate the fruit and asked again. The Master said, 'This very thing is using it daily and not knowing it.' Communal labor hauling firewood.

師曰。汝諸人盡承吾力。一僧曰。既承師力。何用普請。師叱之曰。不普請爭得柴歸。師問明真大師。善財參彌勒。彌勒指歸文殊。文殊指歸佛處。汝道佛指歸甚麼處。曰。不知。師曰。情知汝不知(法眼別雲。喚甚麼作佛)。大普玄通到。禮覲。師曰。你在彼住。莫誑惑人家男女。曰。玄通祇是開箇供養門。晚來朝去。爭敢作恁麼事。師曰。事難。曰。真情是難。師曰。甚麼處是難處。曰。為伊不肯承當。師便入方丈。拄卻門。僧問。學人乍入叢林。乞師指箇入路。師曰。還聞偃溪水聲麼。曰。聞。師曰。從這裡入。泉守王公請師登樓。先語客司曰。待我引大師到樓前。便舁卻梯。客司稟旨。公曰。請大師登樓。師視樓．復視其人。乃曰。佛法不是此道理(法眼雲。未舁梯時。日幾度登樓)。師與泉守在室中說話。有一沙彌揭簾入見。卻退步而出。師曰。那沙彌好與二十拄杖。守曰。恁麼即某甲罪過(同安顯別雲。祖師來也)。師曰。佛法不是恁麼(鏡清雲。不為打水。有僧問。不為打水意作麼生。清雲。青山碾為塵。敢保沒閑人)。梁開平戊辰示寂。閩帥為之樹塔。

The Master said, 'You people all rely on my strength.' A monk said, 'Since we rely on the Master's strength, why have communal labor?' The Master scolded him: 'Without communal labor, how would the firewood get back?' The Master asked Great Master Mingzhen, 'Sudhana called on Maitreya; Maitreya pointed him back to Manjushri; Manjushri pointed him to the place of the Buddha. Tell me, to what place did the Buddha point him?' He said, 'I do not know.' The Master said, 'I knew you did not know.' (Fayan said in place, 'What do you call the Buddha?') Dapu Xuantong arrived and paid his respects. The Master said, 'You live over there—do not deceive the men and women of people's households.' He said, 'Xuantong only opens a gate of offering; coming in the evening and going in the morning, how would I dare do such a thing?' The Master said, 'The matter is hard.' He said, 'True feeling is indeed hard.' The Master said, 'Where is the hard place?' He said, 'Because he will not take it on.' The Master then went into his quarters and barred the door. A monk asked, 'I have just entered the monastery; I beg the Master to point out a way in.' The Master said, 'Do you hear the sound of the Yan stream?' 'I hear it.' The Master said, 'Enter from there.' Wang, the prefect of Quan, invited the Master to ascend a tower. Beforehand he told the reception officer, 'When I have led the Great Master to the front of the tower, take away the ladder.' The reception officer obeyed. The prefect said, 'Please, Great Master, ascend the tower.' The Master looked at the tower, then looked at the man, and said, 'The Buddhadharma is not in this principle.' (Fayan said, 'Before the ladder was taken away, how many times a day did he ascend the tower?') The Master and the prefect of Quan were talking in a room. A novice lifted the curtain, looked in, and stepped back out. The Master said, 'That novice deserves twenty blows of the staff.' The prefect said, 'Then it is my fault.' (Tong'an Xian said in place, 'The patriarch has come.') The Master said, 'The Buddhadharma is not like this.' (Jingqing said, 'It is not for drawing water.' A monk asked, 'What does not for drawing water mean?' Qing said, 'Grind the green mountains to dust—I dare say there is no idle man.') In the wuchen year of the Kaiping era of Liang he passed into quiescence. The commander of Min built a stupa for him.

福州長慶慧稜禪師

Chan Master Huileng of Changqing in Fuzhou

杭州鹽官人也。姓孫氏。稟性淳澹。年十三於蘇州通玄寺出家登戒。歷參禪苑。後參靈雲。問。如何是佛法大意。雲曰。驢事未去。馬事到來。師如是往來雪峰．玄沙二十年間。坐破七箇蒲團。不明此事。一日捲簾。忽然大悟。乃有頌曰。也大差。也大差。捲起簾來見天下。有人問我解何宗。拈起拂子劈口打。峰舉謂玄沙曰。此子徹去也。沙曰。未可。此是意識著述。更須勘過始得。至晚。眾僧上來問訊。峰謂師曰。備頭陀未肯汝在。汝實有正悟。對眾舉來。師又有頌曰。萬象之中獨露身。唯人自肯乃方親。昔時謬向途中覓。今日看來火裡冰。峰乃顧沙曰。不可更是意識著述。師問峰曰。從上諸聖傳受一路。請師垂示。峰良久。師設禮而退。峰乃微笑。師入方丈參。峰曰。是甚麼。師曰。今日天晴好普請。自此酧問。未嘗爽於玄旨。師在西院。問詵上座曰。這裡有象骨山。汝曾到麼。曰。不曾到。師曰。為甚麼不到。曰。自有本分事在。師曰。作麼生是上座本分事。詵乃提起衲衣角。師曰。為當祇這箇。別更有。曰。上座見箇甚麼。師曰。何得龍頭蛇尾。保福辭歸雪峰。謂師曰。山頭和尚或問上座信。作麼生祇對。師曰。不避腥羶。亦有少許。曰。信道甚麼。師曰。教我分付阿誰。曰。從展雖有此語。未必有恁麼事。師曰。若然者。前程全自闍黎。師與保福遊山。福問。古人道妙峰山頂。莫祇這箇便是也無。師曰。是即是。可惜許(僧問皷山。祇如長慶恁麼道。意作麼生。山雲。孫公若無此語。可謂髑髏徧野)。師來往雪峰二十九載。天祐三年泉州刺史王延彬請住招慶。開堂日。公朝服趨隅曰。請師說法。師曰。還聞麼。公設拜。師曰。雖然如此。恐有人不肯。僧問。如何是正法眼。師曰。有願不撒沙。一日。王太傅入院。見方丈門閉。問演侍者曰。有人敢道太師在否。演曰。

was a man of Yanguan in Hangzhou. His family name was Sun. By nature he was simple and mild. At thirteen he left home and received the precepts at Tongxuan Monastery in Suzhou. He called on Chan gardens everywhere, and later called on Lingyun. He asked, 'What is the great meaning of Buddhadharma?' Lingyun said, 'The donkey business has not gone, and the horse business has arrived.' The Master thus went back and forth between Xuefeng and Xuansha for twenty years, wearing out seven meditation cushions, and still did not understand this matter. One day, rolling up a blind, he suddenly had a great awakening, and had a verse: 'How far off, how far off. Roll up the blind and see the whole world. If someone asks me what school I understand, I pick up my whisk and strike him across the mouth.' Xuefeng reported this to Xuansha, saying, 'This man has gone through.' Xuansha said, 'Not yet. This is a composition of consciousness; it must be examined further.' In the evening, when the monks came up to greet him, Xuefeng said to the Master, 'Bei the ascetic still does not accept you. If you truly have a correct awakening, bring it out before the assembly.' The Master had another verse: 'Alone I reveal my body amid the ten thousand forms; only when a person himself accepts it is it intimate. Formerly I wrongly sought it along the road; today I see it as ice in fire.' Xuefeng then looked at Xuansha and said, 'You cannot say again that it is a composition of consciousness.' The Master asked Xuefeng, 'The sages from of old handed down this one road—please, Master, give me your instruction.' Xuefeng was silent for a long while. The Master bowed and withdrew. Xuefeng then smiled. The Master went into the abbot's quarters to call on him, and Xuefeng said, 'What is it?' The Master said, 'Today the sky is clear—good for communal labor.' From then on, in question and answer, he never deviated from the profound purport. When the Master was at the West Court, he asked Elder Shen, 'There is Elephant-Bone Mountain here—have you ever been there?' He said, 'I have not.' The Master said, 'Why not?' He said, 'I have my own original matter.' The Master said, 'What is the Elder's original matter?' Shen then lifted the corner of his robe. The Master said, 'Is it only this, or is there something else?' He said, 'What does the Elder see?' The Master said, 'Why dragon's head and snake's tail?' Baofu took leave to return to Xuefeng, and said to the Master, 'If the old man on the mountain asks about the Elder's letter, how shall I answer?' The Master said, 'Not avoiding the stench of fish, I have a little.' He said, 'What does the letter say?' The Master said, 'To whom shall I hand it down?' He said, 'Though Congzhan says this, it is not necessarily so.' The Master said, 'If so, the road ahead is all up to you, Acharya.' The Master and Baofu were walking in the mountains. Baofu asked, 'The ancients said, the summit of the wonderful peak—is it just this or not?' The Master said, 'It is, but what a pity.' (A monk asked Gushan, 'What does Changqing mean by saying this?' Gushan said, 'If Master Sun had not said this, you could say skulls lie all over the fields.') The Master went back and forth to Xuefeng for twenty-nine years. In the third year of Tianyou, Wang Yanbin, prefect of Quanzhou, invited him to dwell at Zhaoqing. On the day of the opening of the hall, the prefect in court robes hurried to the mat and said, 'Please, Master, speak the Dharma.' The Master said, 'Do you hear it?' The prefect bowed. The Master said, 'Even so, I fear someone will not accept it.' A monk asked, 'What is the true Dharma eye?' The Master said, 'Having a vow, one does not scatter sand.' One day the Grand Tutor Wang entered the monastery, saw the abbot's door closed, and asked the attendant Yan, 'Is there anyone who dares say the Grand Master is in?' Yan said:

有人敢道太師不在否(法眼別雲。大傅識太師)。閩帥請居長慶。號超覺大師。上堂。良久曰。還有人相悉麼。若不相悉。欺謾兄弟去也。祇今有甚麼事。莫有窒塞也無。復是誰家屋裡事。不肯擔荷。更待何時。若是利根。參學不到這裡。還會麼。如今有一般行腳人。耳裡總滿也。假饒收拾得底。還當得行腳事麼。僧問。行腳事如何學。師曰。但知就人索取。曰。如何是獨脫一路。師曰。何煩更問。問。名言妙義。教有所詮。不涉三科。請師直道。師曰。珍重。師乃曰。明明歌詠汝尚不會。忽被暗裡來底事。汝作麼生。僧問。如何是暗來底事。師曰。吃茶去(中塔代雲。便請和尚相伴)。問。如何是不隔毫端底事。師曰。當不當。問。如何得不疑不惑去。師乃展兩手。僧不進語。師曰。汝更問。我與汝道。僧再問。師露膊而坐。僧禮拜。師曰。汝作麼生會。曰。今日風起。師曰。恁麼道未定人見解。汝於古今中有甚麼節要齊得長慶。若舉得。許汝作話主。其僧但立而已。師卻問。汝是甚處人。曰。向北人。師曰。南北三千里外。學妄語作麼。僧無對。上堂。良久曰。莫道今夜較些子。便下座。僧問。眾手淘金。誰是得者。師曰。有伎倆者得。曰。學人還得也無。師曰。大遠在。上堂。撞著道伴交肩過。一生參學事畢。上堂。淨潔打疊了也。卻近前問我覓。我劈脊與你一棒。有一棒到你。你須生慚愧。無一棒到你。你又向甚麼處會。問。羚羊掛角時如何。師曰。草裡漢。曰。掛角後如何。師曰。亂呌喚。曰。畢竟如何。師曰。驢事未去。馬事到來。問。如何是合聖之言。師曰。大小長慶被汝一問。口似匾擔。曰。何故如此。師曰。適來問甚麼。上堂。我若純舉唱宗乘。須閉卻法堂門。所以道。盡法無民。僧問。不怕無民。請師盡法。師曰。還委落處麼。問。如何是西來意。師曰。香嚴道底。一時坐卻。上堂。

(The attendant Yan went on:) 'Is there anyone who dares say the Grand Master is not in?' (Fayan said in place, 'The Grand Tutor knows the Grand Master.') The commander of Min invited him to dwell at Changqing, with the title Great Master Chaojue. Ascending the hall. After a long while he said, 'Is there anyone who understands me? If no one understands, I will go and deceive my brothers. What matter is there right now? Is there no blockage? Whose household matter is this again? If you will not take it up, when will you wait? If you are of sharp faculties, you will not even come here to study. Do you understand? Nowadays there is a sort of pilgrim whose ears are stuffed full. Even if he could gather something, would it count as the matter of pilgrimage?' A monk asked, 'How should one study the matter of pilgrimage?' The Master said, 'Just know to seek from people.' 'What is the one road of solitary escape?' The Master said, 'Why trouble to ask again?' Asked, 'Names and wonderful meanings are what the teachings explain. Not touching the three categories—please, Master, speak directly.' The Master said, 'Take care.' The Master then said, 'Clear songs and chants you still do not understand. If a matter comes at you in the dark, what will you do?' A monk asked, 'What is a matter that comes in the dark?' The Master said, 'Go drink tea.' (Zhongta said in place, 'Then please, Master, keep me company.') Asked, 'What is the matter that is not separated by a hair's tip?' The Master said, 'Right or not?' Asked, 'How can one be free of doubt and delusion?' The Master opened both hands. The monk did not speak. The Master said, 'Ask again and I will tell you.' The monk asked again. The Master sat with his arm bared. The monk bowed. The Master said, 'How do you understand it?' He said, 'Today the wind has risen.' The Master said, 'Speaking like this does not settle a person's view. What in past and present can you make equal to Changqing? If you can bring it up, I grant you are master of the word.' The monk just stood there. The Master then asked, 'Where are you from?' He said, 'A man of the north.' The Master said, 'Three thousand li north and south—why study idle talk?' The monk had no reply. Ascending the hall. After a long while he said, 'Do not say that tonight is a little better.' Then he descended from the seat. A monk asked, 'Many hands wash for gold—who gets it?' The Master said, 'The one with skill gets it.' 'Does a student get it?' The Master said, 'Very far off.' Ascending the hall: 'Meeting a fellow traveler and passing shoulder to shoulder—a lifetime of study is finished.' Ascending the hall: 'It is cleaned and folded up. Yet you come forward and ask me for it. I will give you a blow across the back. If one blow reaches you, you should feel shame. If no blow reaches you, where will you understand it?' Asked, 'What about when the antelope hangs by its horns?' The Master said, 'A fellow in the grass.' 'And after hanging by its horns?' The Master said, 'Crying out wildly.' 'After all, how is it?' The Master said, 'The donkey business has not gone, and the horse business has arrived.' Asked, 'What are words that accord with the sage?' The Master said, 'Great or small, Changqing, being asked by you, has a mouth like a carrying pole.' 'Why is that so?' The Master said, 'What did you ask just now?' Ascending the hall: 'If I were to speak purely of the ancestral vehicle, I would have to shut the Dharma hall door. Therefore it is said, exhaust the Dharma and there are no people.' A monk asked, 'I do not fear no people—please, Master, exhaust the Dharma.' The Master said, 'Do you understand where it falls?' Asked, 'What is the meaning of the coming from the West?' The Master said, 'What Xiangyan said—I sit it all down at once.' Ascending the hall.

總似今日。老胡有望。保福曰。總似今日。老胡絕望(玄覺雲。恁麼道是相見語。不是相見語)。安國𤦆和尚得師號。師去作賀。國出接。師曰。師號來邪。曰。來也。師曰。是甚麼號。曰。明真。師乃展手。國曰。甚麼處去來。師曰。幾不問過。問僧。甚處來。曰。鼓山來。師曰。鼓山有不跨石門底句。有人借問。汝作麼生道。曰。昨夜報慈宿。師曰。劈脊棒汝。又作麼生。曰。和尚若行此棒。不虗受人天供養。師曰。幾合放過。問。古人有言。相逢不拈出。舉意便知有時如何。師曰。知有也未(僧又問保福。福雲。此是誰語。雲。丹霞語。福雲。去。莫妨我打睡)。師入僧堂。舉起疏頭曰。見即不見。還見麼。眾無對(法眼代雲。縱受得。至別處亦不敢呈人)。師到羅山。見製龕子。以杖敲龕曰。太煞預備。山曰。拙佈置。師曰。還肯入也無。山乃吽。吽。上堂。大眾集定。師乃拽出一僧曰。大眾禮拜此僧。又曰。此僧有甚麼長處。便教大眾禮拜。眾無對。僧問。如何是文彩未生時事。師曰。汝先舉。我後舉。其僧但立而已(法眼別雲。請和尚舉)。師曰。汝作麼生舉。曰。某甲截舌有分。保福遷化。僧問。保福拋卻殻漏子。向甚麼處去也。師曰。且道保福在那箇殻漏子裡(法眼別雲。那箇是保福殼漏子)。閩帥夫人崔氏(奉道自稱練師)。遣使送衣物至。曰。練師令就大師請回信。師曰。傳語練師。領取回信。須臾。使卻來師前唱喏便回。師明日入府。練師曰。昨日謝大師回信。師曰。卻請昨日回信看。練師展兩手。帥問師曰。練師適來呈信。還愜大師意否。師曰。猶較些子(法眼別雲。這一轉語大王自道取)。曰。未審大師意旨如何。師良久。帥曰。不可思議。大師佛法深遠。後唐長興三年歸寂。王氏建塔。

(The Master went on:) 'If it were always like today, the old barbarian would have hope.' Baofu said, 'If it were always like today, the old barbarian would be in despair.' (Xuanjue said, 'Speaking like this is the language of meeting, and it is not the language of meeting.') Chan Master Anguo received a master's title, and the Master went to offer congratulations. Anguo came out to welcome him. The Master said, 'Has the master's title come?' He said, 'It has come.' The Master said, 'What title is it?' He said, 'Mingzhen.' The Master then opened his hand. Anguo said, 'Where have you been?' The Master said, 'I almost did not ask.' He asked a monk, 'Where have you come from?' He said, 'From Gushan.' The Master said, 'Gushan has a phrase about not crossing the stone gate; if someone asks you about it, how would you say it?' He said, 'Last night I lodged at Baoci.' The Master said, 'A blow across your back—what then?' He said, 'If the Master gives this blow, he does not receive the offerings of gods and men in vain.' The Master said, 'I almost let you off.' Asked, 'The ancients had a saying: meeting, one does not bring it out; raising the thought, one knows it is there. What about that?' The Master said, 'Do you know it is there or not?' (The monk asked Baofu too. Baofu said, 'Whose words are these?' 'Danxia's words.' Baofu said, 'Go away. Do not hinder my sleep.') The Master entered the monks' hall, held up the announcement slip, and said, 'Seeing is not seeing. Do you see it?' The assembly had no reply. (Fayan said in place, 'Even if he could receive it, elsewhere he would not dare show it to anyone.') The Master went to Luoshan and saw him making a funeral niche; he struck the niche with his staff and said, 'You are preparing far too much.' Luoshan said, 'A clumsy arrangement.' The Master said, 'Will you consent to enter it or not?' Luoshan then gave a low hum. Ascending the hall. When the assembly had gathered, the Master pulled out a monk and said, 'Assembly, bow to this monk.' He added, 'What strong point has this monk, that the assembly should bow to him?' The assembly had no reply. A monk asked, 'What is the matter before the patterns were born?' The Master said, 'You bring it up first, I will bring it up after.' The monk just stood there. (Fayan said in place, 'Please, Master, bring it up.') The Master said, 'How will you bring it up?' He said, 'I deserve to have my tongue cut out.' Baofu passed away. A monk asked, 'Baofu threw away his leaking shell—where has he gone?' The Master said, 'Tell me, in which leaking shell did Baofu go?' (Fayan said in place, 'Which is Baofu's leaking shell?') Lady Cui, wife of the commander of Min (who practiced the Way and called herself the Refined Master), sent a messenger with clothing, saying, 'The Refined Master asks the Great Master for a reply.' The Master said, 'Tell the Refined Master to come and receive the reply.' In a moment the messenger came again before the Master, sang his greeting, and returned. The next day the Master entered the prefecture. The Refined Master said, 'Yesterday I thanked the Great Master for his reply.' The Master said, 'Then please show me yesterday's reply.' The Refined Master opened both hands. The commander of Min asked the Master, 'The Refined Master just now presented the reply—does it satisfy the Great Master's meaning?' The Master said, 'It is a little better.' (Fayan said in place, 'This turning phrase the Great King should say for himself.') He said, 'I do not understand the Great Master's intent.' The Master was silent a long while. The commander of Min said, 'Inconceivable—the Great Master's Buddhadharma is profound and far-reaching.' In the third year of Changxing of the Later Tang he passed into quiescence. The Wang family built a stupa.

漳州保福院從展禪師

Chan Master Congzhan of Baofu Monastery in Zhangzhou

福州陳氏子。年十五。禮雪峰為受業師。遊吳楚間。後歸執侍。峰一日忽召曰。還會麼。師欲近前。峰以杖拄之。師當下知歸。嘗以古今方便詢於長慶。一日慶謂師曰。寧說阿羅漢有三毒。不可說如來有二種語。不道如來無語。祇是無二種語。師曰。作麼生是如來語。慶曰。聾人爭得聞。師曰。情知和尚向第二頭道。慶曰。汝又作麼生。師曰。吃茶去(雲居錫雲。甚麼處是長慶向第二頭道處)。因舉。盤山道。光境俱亡。復是何物。洞山道。光境未亡。復是何物。師曰。據此二尊宿商量。猶未得勦絕。乃問長慶。如今作麼生道得勦絕。慶良久。師曰。情知和尚向鬼窟裡作活計。慶卻問。作麼生。師曰。兩手扶犂水過膝。長慶問。見色便見心。還見船子麼。師曰。見。曰。船子且置。作麼生是心。師卻指船子(歸宗柔別雲。和尚祇解問人)。雪峰上堂曰。諸上座。望州亭與汝相見了也。烏石嶺與汝相見了也。僧堂前與汝相見了也。師舉問鵝湖。僧堂前相見即且置。祇如望州亭．烏石嶺甚麼處相見。鵝湖驟步歸方丈。師低頭入僧堂。梁真明四年。漳州刺史王公創保福禪苑。迎請居之。開堂日。王公禮跪三請。躬自扶掖陞堂。師乃曰。須起箇笑端作麼。然雖如此。再三不容推免。諸仁者還識麼。若識得。便與古佛齊肩。時有僧出。方禮拜。師曰。晴乾不肯去。直待雨淋頭。問。郡守崇建精舍。大闡真風。便請和尚舉揚宗教。師曰。還會麼。曰。恁麼則群生有賴也。師曰。莫塗汙人好。又僧出禮拜。師曰。大德好與。莫覆卻船子。僧問。泯默之時。將何為則。師曰。落在甚麼處。曰。不會。師曰。瞌睡漢出去。上堂。此事如擊石火。似閃電光。搆得搆不得。未免喪身失命。僧問。未審搆得底人還免喪身失命也無。師曰。適來且置。闍黎還搆得麼。曰。若搆不得。未免大眾怪笑。師曰。作家。作家。曰。是甚麼心行。

was a son of the Chen family of Fuzhou. At fifteen he took Xuefeng as his teacher of instruction. He traveled among Wu and Chu, and later returned to attend on him. One day Xuefeng suddenly called out, 'Do you understand?' As the Master was about to step forward, Xuefeng pushed him off with his staff. The Master understood at once. He once took up the expedients of the ancients and moderns to question Changqing. One day Changqing said to the Master, 'Better to say an arhat has the three poisons than to say the Tathagata has two kinds of speech. I do not say the Tathagata has no speech; he simply has no two kinds of speech.' The Master said, 'What is the Tathagata's speech?' Changqing said, 'How can a deaf man hear it?' The Master said, 'I knew the Master would speak on the second head.' Changqing said, 'And how about you?' The Master said, 'Go drink tea.' (Yunjü Xi said, 'Where is the place where Changqing speaks on the second head?') Then he brought up Panshan's saying, 'When both light and field are gone, what thing is that?' and Dongshan's saying, 'When light and field are not yet gone, what thing is that?' The Master said, 'Judging by the discussion of these two venerable ones, it is still not settled.' He then asked Changqing, 'How would you now speak to settle it?' Changqing was silent a long while. The Master said, 'I knew the Master was doing his business in the ghost cave.' Changqing asked in turn, 'How about you?' The Master said, 'Two hands on the plow, water past the knees.' Changqing asked, 'Seeing form one sees the mind—do you see the boat?' The Master said, 'I see it.' 'Set the boat aside; what is the mind?' The Master pointed at the boat. (Guizong Rou said in place, 'The Master only knows how to question people.') Xuefeng ascended the hall and said, 'Elders, at the Wangzhou Pavilion I have met you; at Wushi Ridge I have met you; before the monks' hall I have met you.' The Master brought this up and asked Ehu, 'Set aside meeting before the monks' hall; where is it that we met at the Wangzhou Pavilion and Wushi Ridge?' Ehu hurried back to the abbot's quarters. The Master bowed his head and entered the monks' hall. In the fourth year of Zhenming of Liang, Prefect Wang of Zhangzhou founded the Baofu Chan Garden and invited him to dwell there. On the day of the opening of the hall, the prefect bowed, knelt, and asked three times, and himself helped him up into the hall. The Master then said, 'Why must you make a laughing matter of it? Even so, having asked three times, I cannot decline. Good people, do you understand? If you understand, you stand shoulder to shoulder with the ancient Buddhas.' Then a monk came forward; just as he bowed, the Master said, 'On a dry day you would not go; you wait until the rain soaks your head.' Asked, 'The prefect has reverently built a monastery and greatly spread the true wind; please, Master, exalt the teaching of the school.' The Master said, 'Do you understand?' He said, 'Then living beings have something to rely on.' The Master said, 'Do not smear people.' Another monk came forward and bowed. The Master said, 'Virtuous one, be careful; do not overturn the boat.' A monk asked, 'In the time of silence, what is the rule?' The Master said, 'Where does it fall?' 'I do not understand.' The Master said, 'Get out, you sleepyhead.' Ascending the hall: 'This matter is like striking fire from stone, like a flash of lightning. Whether you grasp it or not, you cannot avoid losing your body and your life.' A monk asked, 'Does one who grasps it still avoid losing body and life?' The Master said, 'Set that aside for now—do you grasp it, Acharya?' He said, 'If I do not grasp it, I cannot avoid the assembly's amazed laughter.' The Master said, 'A master craftsman, a master craftsman.' He said, 'What sort of mental activity is that?'

師曰。一杓屎攔面潑。也不知臭。師見僧。以杖打露柱。又打其僧頭。僧作忍痛聲。師曰。那箇為甚麼不痛。僧無對(玄覺代雲。貪行拄杖)。問。摩騰入漢。一藏分明。達磨西來。將何指示。師曰。上座行腳事作麼生。曰。不會。師曰。不會會取。莫傍家取人處分。若是久在叢林。粗委些子。遠近可以隨處任真。其有初心後學。未知次序。山僧所以不惜口業。向汝道塵劫來事。祇在如今。還會麼。然佛法付囑。國王．大臣．郡守昔同佛會。今方如是。若是福祿榮貴。則且不論。祇如當時受佛付囑底事。還記得麼。若識得。便與千聖齊肩。儻未識得。直須諦信此事不從人得。自己亦非。言多去道轉遠。直道言語道斷。心行處滅。猶未是在。久立。珍重。上堂。有人從佛殿後過。見是張三李四。從佛殿前過。為甚麼不見。且道佛法利害在甚麼處。僧曰。為有一分麤境。所以不見。師乃叱之。自代曰。若是佛殿即不見。曰。不是佛殿。還可見否。師曰。不是佛殿。見箇甚麼。問。十二時中如何據驗。師曰。恰好據驗。曰。學人為甚麼不見。師曰。不可更揑目去也。問。主伴重重。極十方而齊唱。如何是極十方而齊唱。師曰。汝何不教別人問。問。因言辯意時如何。師曰。因甚麼言。僧低頭良久。師曰。掣電之機。徒勞佇思。師因僧侍立。問曰。汝得恁麼麤心。僧曰。甚麼處是某甲麤心處。師拈一塊土。度與僧曰。拋向門前著。僧拋了卻來。曰。甚麼處是某甲麤心處。師曰。我見䇿著磕著。所以道汝麤心。師問羅山。僧問巖頭。浩浩塵中如何辨主。頭曰。銅沙鑼裡滿盛油。意作麼生。山召師。師應諾。山曰。獼猴入道場。山卻問明招。忽有人問你。又作麼生。招曰。箭穿紅日影。師問羅山。巖頭道與麼與麼。不與麼不與麼。意作麼生。山召師。師應諾。山曰。雙明亦雙暗。師禮謝。三日後卻問。前日蒙和尚垂慈。

The Master said, 'A ladle of shit thrown in your face, and you do not even know the stink.' The Master, seeing a monk, struck the exposed pillar with his staff, and then struck that monk's head. The monk made a sound of enduring pain. The Master said, 'Why does that one not feel pain?' The monk had no reply. (Xuanjue said in place, 'Greedy for the staff.') Asked, 'When Matanga came to Han, the whole canon was clear. When Bodhidharma came from the West, what did he point out?' The Master said, 'Elder, what about your matter of pilgrimage?' He said, 'I do not understand.' The Master said, 'If you do not understand, understand it. Do not go to other houses to get people's assignments. If you have long been in the monastery and understand a little, then near or far, wherever you are, you can let the true be. But for those with first resolve and later students who do not yet know the order, this mountain monk, not sparing the karma of the mouth, tells you: the matter from dust-kalpas past is only in the present. Do you understand? As for the Buddha's entrustment—kings, ministers, and prefects formerly shared the Buddha's assembly, and only now is it thus. As for fortune, emolument, honor, and nobility, let us not discuss them. But the matter entrusted by the Buddha at that time—do you still remember it? If you understand it, you stand shoulder to shoulder with a thousand sages. If you do not yet understand, you must truly believe that this matter is not obtained from others, and that your own self is not it either. Much speech moves further from the Way. Even to say that the way of words is cut off and the place of mental activity is extinguished is still not it. Standing long. Take care.' Ascending the hall: 'Someone passes behind the Buddha hall and sees Zhang San and Li Si; passing before the Buddha hall, why does he not see them? Tell me, where is the sharp point of the Buddhadharma?' A monk said, 'Because there is a portion of coarse object, therefore he does not see.' The Master scolded him. He answered in his own place: 'If it is the Buddha hall, then he does not see.' 'If it is not the Buddha hall, can it still be seen?' The Master said, 'If it is not the Buddha hall, what do you see?' Asked, 'Throughout the twelve hours, how does one verify?' The Master said, 'Just verify.' 'Why does a student not see it?' The Master said, 'You must not go on pressing your eyes.' Asked, 'Host and companion layer upon layer, singing together throughout the ten directions. What is singing together throughout the ten directions?' The Master said, 'Why do you not have someone else ask?' Asked, 'What about using words to discern the meaning?' The Master said, 'By means of what words?' The monk bowed his head for a long while. The Master said, 'A lightning-flash mechanism—vain to stand pondering.' Because a monk was standing in attendance, the Master said, 'You are so careless.' The monk said, 'Where is my carelessness?' The Master picked up a clod of earth, handed it to the monk, and said, 'Throw it in front of the gate.' The monk threw it and came back, saying, 'Where is my carelessness?' The Master said, 'I saw you knock and bump into things, so I said you are careless.' The Master asked Luoshan, 'A monk asked Yantou, how does one distinguish the host in the vast dust? Yantou said, a brass gong filled full of oil. What does it mean?' Luoshan called the Master. The Master answered. Luoshan said, 'A macaque entering the bodhimanda.' Luoshan then asked Mingzhao, 'If someone suddenly asked you, what then?' Mingzhao said, 'An arrow piercing the shadow of the red sun.' The Master asked Luoshan, 'Yantou said, thus, thus; not thus, not thus. What does it mean?' Luoshan called the Master. The Master answered. Luoshan said, 'Both bright and both dark.' The Master bowed in thanks. Three days later he asked again, 'The other day I received the Master's compassion,

祗為看不破。山曰。盡情向汝道了也。師曰。和尚是把火行山。曰。若與麼。據汝疑處問將來。師曰。如何是雙明亦雙暗。山曰。同生亦同死。師又禮謝而退。別有僧問師。同生亦同死時如何。師曰。彼此合取狗口。曰。和尚收取口吃飯。其僧卻問羅山。同生亦同死時如何。山曰。如牛無角。曰。同生不同死時如何。山曰。如虎戴角。師見僧吃飯。乃拓缽曰。家常。僧曰。和尚是甚麼心行。有尼到參。問師。阿誰。侍者報曰。覺師姑。師曰。既是覺師姑。用來作麼。尼曰。仁義道中即不無。師別雲。和尚是甚麼心行。師聞長生卓庵。乃往相訪。茶話次。生曰。曾有僧問祖師西來意。某甲舉拂子示之。不知得不得。師曰。某甲爭敢道得不得。有箇問。有人讚歎此事如虎戴角。有人輕毀此事分文不直。一等是恁麼事。因甚麼毀讚不同。生曰。適來出自偶爾(老宿雲。毀又爭得。又老宿雲。惜取眉毛好。太原孚雲。若無智眼。難辨得失)。師問僧。殿裡底是甚麼。曰。和尚定當看。師曰。釋迦佛。曰。和尚莫謾人好。師曰。卻是汝謾我。閩帥遣使送朱記到。師上堂提起印曰。去即印住。住即印破。僧曰。不去不住。用印奚為。師便打。僧曰。恁麼則鬼窟裡全因今日也。師持印歸方丈。問僧。甚處來。曰。江西。師曰。學得底那。曰。拈不出。師曰。作麼生(法眼別雲。謾語)。僧無對。師舉洞山真讚雲。徒觀紙與墨。不是山中人。僧問。如何是山中人。師曰。汝試邈掠看。曰。若不黠兒。幾成邈掠。師曰。汝是黠兒。曰。和尚是甚麼心行。師曰。來言不豐。僧數錢次。師乃展手曰。乞我一錢。曰。和尚因何到恁麼地。師曰。我到恁麼地。曰。若到恁麼地。將取一文去。師曰。汝因甚到恁麼地。問僧。甚處來。曰。觀音。師曰。還見觀音麼。曰。見。師曰。左邊見。右邊見。曰。見時不歷左右(法眼別雲。

(Luoshan went on:) 'only because I could not see through it.' Luoshan said, 'I have told you all of it.' The Master said, 'The Master is one who carries fire across the mountain.' Luoshan said, 'If so, ask according to your point of doubt.' The Master said, 'What is both bright and both dark?' Luoshan said, 'Both born and both dead.' The Master again thanked him and withdrew. Another monk asked the Master, 'What about when both are born and both dead?' The Master said, 'Both of you shut your dog mouths.' He said, 'Master, shut your mouth and eat.' That monk then asked Luoshan, 'What about when both are born and both dead?' Luoshan said, 'Like an ox without horns.' 'What about when both are born but not both dead?' Luoshan said, 'Like a tiger wearing horns.' Seeing a monk eating, the Master held out his bowl and said, 'Everyday fare.' The monk said, 'What sort of mental activity is that, Master?' A nun came to call. She asked the Master, 'Who is it?' The attendant reported, 'The nun Jue.' The Master said, 'Since she is the nun Jue, what is she here for?' The nun said, 'In the way of benevolence and righteousness, it is not absent.' The Master said in her place, 'What sort of mental activity is that, Master?' Hearing that Changsheng had set up a hut, the Master went to visit him. While talking over tea, Changsheng said, 'A monk once asked about the meaning of the patriarch's coming from the West, and I raised my whisk to show him. I do not know whether it was right or not.' The Master said, 'How would I dare say right or not? But there is a question: some praise this matter as a tiger wearing horns, some slight it as worth less than a penny. It is the same matter—why are praise and blame different?' Changsheng said, 'What I said just now was merely offhand.' (An old master said, 'What can blame do?' Another old master said, 'Better take care of your eyebrows.' Taiyuan Fu said, 'Without the eye of wisdom it is hard to tell gain from loss.') The Master asked a monk, 'What is that in the hall?' He said, 'Master, look and decide for yourself.' The Master said, 'Sakyamuni Buddha.' He said, 'Master, do not fool people.' The Master said, 'It is you who fool me.' The commander of Min sent a messenger with a vermilion seal. The Master ascended the hall, held up the seal, and said, 'Go, and the seal stays; stay, and the seal breaks.' A monk said, 'Not going, not staying—what use is the seal?' The Master hit him. The monk said, 'Then the whole ghost cave comes from today.' The Master held the seal and returned to his quarters. He asked a monk, 'Where have you come from?' He said, 'Jiangxi.' The Master said, 'Is that what you learned?' He said, 'I cannot pick it up.' The Master said, 'How so?' (Fayan said in place, 'Deceitful words.') The monk had no reply. The Master brought up Dongshan's portrait eulogy: 'Only looking at paper and ink, one is not a man of the mountain.' A monk asked, 'What is a man of the mountain?' The Master said, 'Just try to sketch one.' He said, 'If I were not a clever fellow, I would almost have sketched it.' The Master said, 'You are a clever fellow.' He said, 'What sort of mental activity is that, Master?' The Master said, 'Your words are not abundant.' While a monk was counting coins, the Master opened his hand and said, 'Give me a coin.' He said, 'Why has the Master come to this?' The Master said, 'I have come to this.' He said, 'If you have come to this, take one coin.' The Master said, 'Why have you come to this?' He asked a monk, 'Where have you come from?' He said, 'Guanyin.' The Master said, 'Do you see Guanyin?' He said, 'I see.' The Master said, 'Do you see on the left, or on the right?' He said, 'When I see, I do not pass through left or right.' (Fayan said in place:

如和尚見)。問。如何是入火不燒。入水不溺。師曰。若是水火。即被燒溺。師問飯頭。鑊闊多少。曰。和尚試量看。師以手作量勢。曰。和尚莫謾某甲。師曰。卻是汝謾我。問。欲達無生路。應須識本源。如何是本源。師良久。卻問侍者。這僧問甚麼。其僧再舉。師乃喝出。曰。我不患聾。問。學人近入叢林。乞師全示入路。師曰。若教全示。我卻禮拜汝。師問僧。汝作甚麼業來。得恁麼長大。曰。和尚短多少。師卻蹲身作短勢。僧曰。和尚莫謾人好。師曰。卻是汝謾我。師令侍者屈隆壽長老雲。但獨自來。莫將侍者來。壽曰。不許將來。爭解離得。師曰。太煞恩愛。壽無對。師代曰。更謝和尚上足傳示。閩帥奏命服。一日示微疾。僧入丈室問訊。師曰。吾與汝相識年深。有何方術相救。曰。方術甚有。聞說和尚不解忌口(法燈別雲。和尚解忌口麼)。又謂眾曰。吾旬日來氣力困劣。別無他。祇是時至也。僧問。時既至矣。師去即是。住即是。師曰。道。道。曰。恁麼則某甲不敢造次。師曰。失錢遭罪。言訖而寂。

(Fayan went on:) 'as the Master sees.') Asked, 'What is it to enter fire and not be burned, to enter water and not be drowned?' The Master said, 'If it is fire and water, then one is burned and drowned.' The Master asked the rice cook, 'How wide is the cauldron?' He said, 'Master, try measuring it.' The Master made the gesture of measuring with his hand. He said, 'Master, do not fool me.' The Master said, 'It is you who fool me.' Asked, 'Wishing to reach the road of the unborn, one should know the original source. What is the original source?' The Master was silent a long while, then asked the attendant, 'What did this monk ask?' The monk brought it up again. The Master shouted him out, saying, 'I am not deaf.' Asked, 'I have just entered the monastery; I beg the Master to show me the whole way in.' The Master said, 'If I were to show it all, then I should bow to you.' The Master asked a monk, 'What karma did you do, to grow so tall?' He said, 'How much shorter is the Master?' The Master then crouched down to make himself short. The monk said, 'Master, do not fool people.' The Master said, 'It is you who fool me.' The Master sent an attendant to invite Elder Longshou, saying, 'Come by yourself; do not bring the attendant.' Longshou said, 'If you will not let me bring him, how can I get away?' The Master said, 'Too much love.' Longshou had no reply. The Master said in his place, 'Thank you further, Master, for sending your chief disciple to tell me.' The commander of Min memorialized the throne for a robe and title. One day the Master showed a slight illness, and a monk entered the abbot's room to inquire. The Master said, 'I have known you many years—what method have you to save me?' He said, 'I have plenty of methods; I hear the Master does not understand keeping to a diet.' (Fadeng said in place, 'Does the Master understand keeping to a diet?') He also said to the assembly, 'For the past ten days my strength has been weak and poor; there is nothing else—it is simply that my time has come.' A monk asked, 'Since the time has come, will the Master go or stay?' The Master said, 'Say it, say it.' He said, 'Then I dare not be careless.' The Master said, 'Lose money and suffer the crime.' Having spoken, he passed into quiescence.

福州鼓山神晏興聖國師

National Teacher Xingsheng, Shenyan of Gushan in Fuzhou

大梁李氏子。幼惡葷羶。樂聞鐘梵。年十二時。有白氣數道騰於所居屋壁。師題壁曰。白道從茲速改張。休來顯現作妖祥。定祛邪行歸真見。必得超凡入聖鄉。題罷。氣即隨滅。年甫志學。遘疾甚亟。夢神人與藥。覺而頓愈。明年又夢梵僧告曰。出家時至矣。遂依衛州白鹿山規禪師披削。嵩嶽受具。謂同學曰。古德雲。白四羯磨後。全體戒定慧。豈準繩而可拘也。於是杖錫。徧扣禪關。而但記語言。存乎知解。及造雪嶺。朗然符契。一日參雪峰。峰知其緣熟。忽起搊住曰。是甚麼。師釋然了悟。亦忘其了心。唯舉手搖曳而已。峰曰。子作道理邪。師曰。何道理之有。峰審其懸解。撫而印之。後閩帥常詢法要。創鼓山禪苑。請舉揚宗旨。上堂。良久曰。南泉在日。亦有人舉。要且不識南泉。即今莫有識南泉者麼。試出來。對眾驗看。時有僧出。禮拜才起。師曰。作麼生。僧近前曰。諮和尚。師曰。不才請退。乃曰。經有經師。論有論師。律有律師。有函有號。有部有帙。各有人傳持。且佛法是建立教。禪道乃止啼之說。他諸聖出興。葢為人心不等。巧開方便。遂有多門。受疾不同。處方還異。在有破有。居空叱空。二患既除。中道須遣。鼓山所以道。句不當機。言非展事。承言者喪。滯句者迷。不唱言前。寧談句後。直至釋迦掩室。淨名杜口。大士梁時童子。當日一問二問三問。盡有人了也。諸仁者合作麼生。時有僧出禮拜。師曰。高聲問。曰。學人諮和尚。師喝曰。出去。曰。己事未明。以何為驗。師抗聲曰。似未聞那。其僧再問。師曰。一點隨流。食鹹不重。問。如何是包盡乾坤底句。師曰。近前來。僧近前。師曰。鈍置殺人。曰。如何紹得。師曰。犴俗無風。徒勞展掌。曰。如何即是。師曰。錯。曰。學人便承當時如何。師曰。汝作麼生承當(法燈別雲。莫費力)。問。如何是學人正立處。師曰。

was a son of the Li family of Daliang. In youth he loathed meat and rank smells and delighted to hear bells and chanting. When he was twelve, several streaks of white vapor rose from the wall of the house where he lived. The Master wrote on the wall: 'White path, from now on quickly change your ways; come no more to appear and make omens. I will surely drive out evil conduct and return to true seeing; I will surely transcend the ordinary and enter the land of sages.' When he finished writing, the vapor vanished. Just as he reached the age of study, he fell gravely ill; he dreamed that a spirit gave him medicine, and on waking he was suddenly well. The next year he again dreamed that a monk from India told him, 'The time to leave home has come.' So he shaved his head under Chan Master Gui of White Deer Mountain in Weizhou and received full ordination at Mount Song. He said to his fellow students, 'The ancients said that after the fourfold karmavacana the whole of precept, samadhi, and wisdom is present—how could it be bound by plumb line and rule?' So he took his staff and knocked at every Chan gate, but he only memorized words and lodged in understanding. When he reached the Snow Ridge, he was clearly in accord. One day he called on Xuefeng; Xuefeng, knowing his conditions were ripe, suddenly rose and seized him, saying, 'What is it?' The Master was released into awakening, and forgot even that understanding mind; he only raised his hand and waved it. Xuefeng said, 'Are you making up a principle?' The Master said, 'What principle is there?' Xuefeng, testing his remote understanding, patted him and confirmed him. Later the commander of Min often inquired about the essentials of the Dharma and founded the Gushan Chan Garden, inviting him to exalt the school's purport. Ascending the hall. After a long while he said, 'In Nanquan's day there were people who brought it up, yet they did not know Nanquan. Is there anyone now who knows Nanquan? Come forward and be examined before the assembly.' Then a monk came forward; no sooner had he bowed and risen than the Master said, 'What is it?' The monk stepped forward and said, 'I salute you, Master.' The Master said, 'Untalented—please withdraw.' Then he said, 'For the sutras there are sutra masters, for the treatises there are treatise masters, for the Vinaya there are Vinaya masters. There are cases and numbers, sections and volumes, each with someone to transmit and uphold them. Moreover the Buddhadharma is an established teaching, and the Chan way is a tale to stop a child's crying. Those sages appeared in the world because people's minds are not equal, and so they cleverly opened expedients, and thus there were many gates. The illnesses contracted differ, so the prescriptions differ too. Where there is being, they break being; where there is emptiness, they scold emptiness. Once both faults are removed, the middle way too must be sent away. Therefore Gushan says: a phrase that does not fit the mechanism is not a matter of expression. One who takes up words perishes; one who stagnates in phrases is deluded. If you do not sing before the words, how can you talk after the phrases? It reaches even to Sakyamuni shutting his chamber and Vimalakirti closing his mouth. The great being, the boy of the Liang era—when he asked once, twice, three times that day, there were people who understood. Good people, what will you do?' Then a monk came forward and bowed. The Master said, 'Ask in a loud voice.' He said, 'I salute you, Master.' The Master shouted, 'Get out.' He said, 'My own matter is not yet clear—by what is it verified?' The Master raised his voice and said, 'Did you not hear it?' The monk asked again. The Master said, 'A drop follows the current; eating salt, one does not taste it as heavy.' Asked, 'What is the phrase that contains all of heaven and earth?' The Master said, 'Come closer.' The monk came closer. The Master said, 'You have dulled me to death.' He said, 'How can one inherit it?' The Master said, 'A wild dog has no wind; in vain you open your palm.' He said, 'What then is it?' The Master said, 'Wrong.' He said, 'What if a student takes it on at once?' The Master said, 'How will you take it on?' (Fadeng said in place, 'Do not waste effort.') Asked, 'Where does a student stand upright?' The Master said:

不從諸聖行(法燈別雲。汝擬亂走)。問。千山萬山。那箇是正山。師曰。用正山作麼(法燈別雲。千山萬山)。師與招慶相遇次。慶曰。家常。師曰。太無厭生。慶曰。且欵欵。師卻曰。家常。慶曰。今日未有火。師曰。太鄙悋生。慶曰。穩便將取去。上堂。垂語曰。鼓山門下。不得咳嗽。時有僧咳嗽一聲。師曰。作甚麼。曰。傷風。師曰。傷風即得。僧問。如何是宗門中事。師乃側掌。吽。吽。問。如何是向上關棙子。師便打。問。如何是鼓山正主。師曰。瞎作麼。師問保福。古人道。非不非。是不是。意作麼生。福拈起茶盞。師曰。莫是非好。問。如何是真實人體。師曰。即今是甚麼體。曰。究竟如何。師曰。爭得到恁麼地。問。如何是佛法大意。師曰。金烏一點。萬裡無雲。上堂。欲知此事如一口劒。僧問。學人是死屍。如何是劒。師曰。拽出這死屍著。僧應喏。便歸僧堂。結束而去。師至晚聞得。乃曰。好與拄杖(東禪齊雲。這僧若不肯鼓山。有甚過。若肯。何得便發去。又云。鼓山拄杖。賞伊罰伊。具眼底試商量看)。問僧。鼓山有不跨石門句。汝作麼生道。僧曰。請師便打。問。如何是古人省心力處。師曰。汝何費力。問。言滿天下無口過。如何是無口過。師曰。有甚麼過。問。如何是教外別傳底事。師曰。吃茶去。師與閩帥瞻仰佛像。帥問。是甚麼佛。師曰。請大王鑒。帥曰。鑒即不是佛。師曰。是甚麼。帥無對(長慶代雲。久承大師在眾。何得造次)。僧問。從上宗乘如何舉唱。師以拂子驀口打。問。如何是省要處。師曰。汝還恥麼。師復曰。今為諸仁者。刺頭入他諸聖化門裡。抖擻不出。所以向諸人道。教排不到。祖不西來。三世諸佛不能唱。十二分教載不起。凡聖攝不得。古今傳不得。忽爾是箇漢。未通箇消息。向他恁麼道。被他驀口摑。還怪得他麼。雖然如此。也不得亂摑。

(The Master continued:) 'Not practicing the conduct of the sages.' (Fadeng said in comment, 'You mean to run about wildly.') Someone asked, 'Among a thousand mountains and ten thousand mountains, which is the true mountain?' The Master said, 'What would you do with the true mountain?' (Fadeng said in comment, 'A thousand mountains, ten thousand mountains.') Once, when the Master and Zhaoqing met, Zhaoqing said, 'The usual.' The Master said, 'How insatiable.' Zhaoqing said, 'Take it easy.' The Master then said, 'The usual.' Zhaoqing said, 'There is no fire today.' The Master said, 'How stingy.' Zhaoqing said, 'Then take it away.' He ascended the hall. He dropped a word: 'Under the gate of Gushan, one may not cough.' At that time a monk coughed once. The Master said, 'What are you doing?' He said, 'I have caught cold.' The Master said, 'Caught cold is fine.' A monk asked, 'What are the matters within the school of the Ancestors?' The Master then turned his palm sideways and said, 'Moo, moo.' Someone asked, 'What is the latch of the upward way?' The Master then hit him. Someone asked, 'Who is the true master of Gushan?' The Master said, 'What are you doing blind?' The Master asked Baofu, 'The ancients said, neither non nor non, is or is not — what does that mean?' Baofu picked up a teacup. The Master said, 'Do not let it be is-not.' Someone asked, 'What is the body of true reality?' The Master said, 'What body is it just now?' He said, 'After all, how is it?' The Master said, 'How could he get to that point?' Someone asked, 'What is the great meaning of the Buddha Dharma?' The Master said, 'One dot of the golden crow, and ten thousand li without a cloud.' Ascending the hall: 'If you would know this matter, it is like a single sword.' A monk asked, 'The student is a corpse — what is the sword?' The Master said, 'Drag out this corpse.' The monk answered, then went back to the monks' hall, packed up, and left. When the Master heard of it that evening he said, 'A good thirty blows with the staff.' (Dongchan Qi said, 'If this monk did not accept Gushan, what fault was there? If he accepted, why did he leave at once?' He also said, 'Gushan's staff rewards him and punishes him. Let those with eyes try to discuss it.') He asked a monk, 'Gushan has a phrase of not crossing the stone gate — how do you say it?' The monk said, 'Please, Master, just hit me.' Someone asked, 'Where did the ancients save effort of mind?' The Master said, 'Why do you spend effort?' Someone asked, 'His words fill the world and he has no fault of mouth — what is having no fault of mouth?' The Master said, 'What fault is there?' Someone asked, 'What is the matter of the separate transmission outside the teachings?' The Master said, 'Go drink tea.' Once, when the Master and the commander of Min were looking up at a Buddha image, the commander asked, 'What Buddha is this?' The Master said, 'Please, Great King, discern it.' The commander said, 'If I discern it, it is not the Buddha.' The Master said, 'What is it?' The commander had no reply. (Changqing said on his behalf, 'Having long been with the Great Master among the assembly, how can you be so rash?') A monk asked, 'How is the ancestral vehicle from above to be sung?' The Master suddenly struck him on the mouth with his fly whisk. Someone asked, 'What is the essential point?' The Master said, 'Are you not ashamed?' The Master also said, 'Now, for you good people, I have poked my head into the gates of the sages' teaching and cannot shake myself free. Therefore I say to people: the teachings cannot arrange it, the Ancestor did not come from the West. The Buddhas of the three ages cannot sing it, the twelve divisions of the teaching cannot carry it. Ordinary and sage cannot contain it, ancient and modern cannot transmit it. If suddenly there is a man who has not got through with a message, and when I speak to him like this he suddenly slaps my mouth — can I blame him? Even so, one must not slap at random.'

鼓山尋常道。更有一人不跨石門。須有不跨石門句。作麼生是不跨石門句。鼓山自住三十餘年。五湖四海來者向高山頂上看山翫水。未見一人快利。通得箇消息。如今還有人通得也未。若通得亦不昧諸兄弟。若無。不如散去。珍重。師有偈曰。直下猶難會。尋言轉更賒。若論佛與祖。特地隔天涯。師舉問僧。汝作麼生會。僧無語。乃謂侍者曰。某甲不會。請代一轉語。者曰。和尚與麼道。猶隔天涯在。僧舉似師。師喚侍者。問。汝為這僧代語。是否。者曰。是。師便打趂出院。

(The Master continued:) 'Gushan ordinarily says there is one more man who does not cross the stone gate, and there must be a phrase of not crossing the stone gate. What is the phrase of not crossing the stone gate? Gushan has lived here for more than thirty years, and those who have come from the five lakes and four seas to look at mountains and enjoy water from the high peak — I have not seen one sharp one who got through with a message. Is there anyone now who can get through? If there is, then I do not deceive you brothers. If not, better to disperse. Take care.' The Master had a verse: 'It is hard to understand even directly; seeking words makes it further still. If you speak of Buddha and Ancestor, you are deliberately a world apart.' The Master brought this up and asked a monk, 'How do you understand it?' The monk said nothing, and then said to the attendant, 'I do not understand; please give a turning word on my behalf.' The attendant said, 'If the Reverend speaks like that, he is still a world apart.' The monk brought this up to the Master. The Master called the attendant and asked, 'You gave a word on behalf of this monk — did you?' The attendant said, 'Yes.' The Master then hit him and drove him out of the monastery.

杭州龍華寺靈照真覺禪師

Chan Master Lingzhao Zhenjue of Longhua Monastery in Hangzhou

高麗人也。萍遊閩越。陞雪峰之堂。冥符玄旨。居唯一衲。服勤眾務。閩中謂之照布衲。一夕。指半月問溥上座曰。那一片甚麼處去也。溥曰。莫妄想。師曰。失卻一片也。眾雖歎美。而恬澹自持。初住婺州齊雲山。上堂良久。忽舒手顧眾曰。乞取些子。乞取些子。又曰。一人傳虗。萬人傳實。僧問。草童能歌舞。未審今時還有無。師下座作舞曰。沙彌會麼。曰。不會。師曰。山僧蹋曲子也不會。問。還丹一粒。點鐵成金。至理一言。轉凡成聖。請師一點。師曰。還知齊雲點金成鐵麼。曰。點金成鐵。前之未聞。至理一言。敢希垂示。師曰。句下不薦。後悔難追。次遷越州鏡清。上堂。今日盡令去也。時有僧出曰。請師盡令。師乃吽。吽。問。如何是學人本分事。師曰。鏡清不惜口。問。請師彫琢。師曰。八成。曰。為甚麼不十成。師曰。還知鏡清生修理麼。問僧。甚處來。曰。五峰來。師曰。來作甚麼。曰。禮拜和尚。師曰。何不自禮。曰。禮了也。師曰。鏡湖水淺。問。如何是第一句。師曰。莫錯下名言。曰。豈無方便。師曰。烏頭養雀兒。問。向上一路。千聖不傳。未審甚麼人傳得。師曰。千聖也疑我。曰。莫便是傳也無。師曰。晉帝斬嵆康。問釋迦掩室於摩竭。淨名杜口於毗耶。此意如何。師曰。東廊下兩兩三三。上堂。諸方以毗盧法身為極則。鏡清這裡即不然。須知毗盧有師。法身有主。僧問。如何是毗盧師．法身主。師曰。二公爭敢論。問。古人道見色便見心。此即是色。阿那箇是心。師曰。恁麼問。莫欺山僧麼。問。未剖以前。請師斷。師曰。落在甚麼處。曰。失口即不可。師曰。也是寒山送拾得。僧禮拜。師曰。住。住。闍黎失口。山僧失口。曰。惡虎不食子。師曰。驢頭出。馬頭回。師驀問一僧。記得麼。曰。記得。師曰。道甚麼。曰。道甚麼。師曰。淮南小兒入寺。問。

was a man of Korea. Drifting like duckweed through Min and Yue, he ascended Xuefeng's hall and secretly matched the profound purport. He kept only one patched robe and served diligently in the communal duties. In Min he was called Zhao the Patched-Robe. One evening, pointing at the half moon, he asked the elder Pu, 'Where has that one slice gone?' Pu said, 'Do not entertain deluded thoughts.' The Master said, 'A slice has been lost.' The assembly admired him, but he kept himself calm and plain. He first lived at Mount Qiyun in Wuzhou. Ascending the hall, after a long silence he suddenly stretched out his hand, looked at the assembly and said, 'I beg a little, I beg a little.' He also said, 'One man transmits what is false, ten thousand men transmit it as true.' A monk asked, 'A straw boy can sing and dance — I wonder whether there is such a one nowadays?' The Master stepped down from the seat and danced, saying, 'Novice, do you understand?' He said, 'I do not.' The Master said, 'This mountain monk does not even know the tune.' Someone asked, 'A single grain of the elixir turns iron into gold. One word of ultimate principle turns the ordinary into a sage. Please, Master, make one dot.' The Master said, 'Do you know that Qiyun turns gold into iron?' He said, 'Turning gold into iron I have never heard of before. One word of ultimate principle I dare to hope you will reveal.' The Master said, 'If you do not take it up at the phrase, regret will be hard to recover.' Later he moved to Jingqing in Yuezhou. Ascending the hall: 'Today I shall exhaust the command.' Then a monk came forward and said, 'Please, Master, exhaust the command.' The Master then said, 'Moo, moo.' Someone asked, 'What is the student's original matter?' The Master said, 'Jingqing does not stint his mouth.' Someone asked, 'Please, Master, carve and polish me.' The Master said, 'Eighty percent.' He said, 'Why not a hundred percent?' The Master said, 'Do you know how Jingqing does his repairing?' He asked a monk, 'Where have you come from?' He said, 'From Wufeng.' The Master said, 'What have you come for?' He said, 'To pay respects to the Reverend.' The Master said, 'Why not pay respects to yourself?' He said, 'I have paid them.' The Master said, 'The waters of Mirror Lake are shallow.' Someone asked, 'What is the first phrase?' The Master said, 'Do not set down your words wrongly.' He said, 'Are there no skillful means?' The Master said, 'A black-head bird raising a fledgling.' Someone asked, 'The upward way, a thousand sages have not transmitted it. I wonder who has' The Master said, 'A thousand sages doubt me too.' He said, 'Then is it transmitted or not?' The Master said, 'The emperor of Jin beheaded Ji Kang.' Someone asked, 'Sakyamuni shut himself in his room at Magadha, and Vimalakirti held his tongue at Vaisali — what does this mean?' The Master said, 'Two and three together under the east corridor.' Ascending the hall: 'All quarters take the Vairocana dharma body as the ultimate standard; here at Jingqing it is not so. You should know that Vairocana has a teacher and the dharma body has a master.' A monk asked, 'What is Vairocana's teacher and the dharma body's master?' The Master said, 'How would you two dare discuss it?' Someone asked, 'The ancients said, seeing form one sees the mind. This is form — which is the mind?' The Master said, 'Asking like that, are you not cheating this mountain monk?' Someone asked, 'Before it is split open, please, Master, decide it.' The Master said, 'Where does it fall?' He said, 'A slip of the tongue will not do.' The Master said, 'It is Hanshan seeing off Shide.' The monk bowed. The Master said, 'Stop, stop. The acharya has slipped, and this mountain monk has slipped.' He said, 'A fierce tiger does not eat its cubs.' The Master said, 'The donkey's head goes out, the horse's head comes back.' The Master suddenly asked a monk, 'Do you remember?' He said, 'I remember.' The Master said, 'What did he say?' He said, 'What did he say?' The Master said, 'A Huainan boy enters the temple.' Someone asked,

是甚麼即俊鷹俊鷂趂不及。師曰。闍黎別問。山僧別答。曰。請師別答。師曰。十里行人較一程。問。金屑雖貴。眼裡著不得時如何。師曰。著不得。還著得麼。僧禮拜。師曰。深沙神。問。菩提樹下度眾生。如何是菩提樹。師曰。大似苦練樹。曰。為甚麼似苦練樹。師曰。素非良馬。何勞鞭影。晉天福丁未示寂。塔於杭之大慈山。

Someone asked, 'What is it that even a fine sparrowhawk cannot overtake?' The Master said, 'Acharya, ask something else, and this mountain monk will answer something else.' He said, 'Please, Master, answer something else.' The Master said, 'A traveler of ten li measures a stage.' Someone asked, 'Though gold dust is precious, it cannot be put in the eye — what then?' The Master said, 'If it cannot be put in, can it be put in?' The monk bowed. The Master said, 'Deep Sand God.' Someone asked, 'To save living beings under the bodhi tree — what is the bodhi tree?' The Master said, 'Very like a bitter neem tree.' He said, 'Why is it like a bitter neem tree?' The Master said, 'It was never a good horse, so why trouble with the whip's shadow?' He passed into quiescence in the dingwei year of Tianfu of Jin. His stupa is at Daci Mountain in Hangzhou.

明州翠巖令參永明禪師

Chan Master Lingcan Yongming of Cuiyan in Mingzhou

安吉州人也。僧問。不借三寸。請師道。師曰。茶堂裡貶剝去。問。國師三喚侍者。意旨如何。師曰。抑逼人作麼。上堂。一夏與兄弟東語西話。看翠巖眉毛在麼(長慶雲。生也。雲門雲。關。保福雲。作賊人心虛。翠巖芝雲。為眾竭力。禍出私門)。問。凡有言句。盡是點汙。如何是向上事。師曰。凡有言句。盡是點汙。問。如何是省要處。師曰。大眾笑汝。問。還丹一粒。點鐵成金。至理一言。轉凡成聖。學人上來。請師一點。師曰。不點。曰。為甚麼不點。師曰。恐汝落凡聖。曰。乞師至理。師曰。侍者點茶來。問。古人拈槌竪拂。意旨如何。師曰。邪法難扶。問。僧繇為甚寫誌公真不得。師曰。作麼生合殺。問。險惡道中。以何為津梁。師曰。藥山再三叮囑。問。不帶凡聖。當機何示。師曰。莫向人道翠巖靈利。問。玅機言句。盡皆不當。宗乘中事如何。師曰。禮拜著。曰。學人不會。師曰。出家行腳。禮拜也不會。師後遷龍冊而終焉。

was a man of Anji prefecture. A monk asked, 'Without borrowing three inches, please, Master, speak.' The Master said, 'Go and be picked apart in the tea hall.' Someone asked, 'The National Teacher called his attendant three times — what does it mean?' The Master said, 'Why press a man?' Ascending the hall: 'All summer I have talked east and west with you brothers — look, are Cuiyan's eyebrows still there?' (Changqing said, 'They have grown.' Yunmen said, 'Shut.' Baofu said, 'A thief's heart is timid.' Cuiyan Zhi said, 'Exhausting himself for the assembly, disaster comes from his own door.') Someone asked, 'Every word and phrase is a stain. What is the matter above?' The Master said, 'Every word and phrase is a stain.' Someone asked, 'What is the essential point?' The Master said, 'The assembly laughs at you.' Someone asked, 'A single grain of the elixir turns iron into gold. One word of ultimate principle turns the ordinary into a sage. The student has come up — please, Master, make one dot.' The Master said, 'I will not dot.' He said, 'Why will you not dot?' The Master said, 'I fear you would fall into ordinary and sage.' He said, 'I beg the Master's ultimate principle.' The Master said, 'Attendant, bring tea.' Someone asked, 'The ancients picked up the hammer and raised the fly whisk — what does that mean?' The Master said, 'A deviant dharma is hard to prop up.' Someone asked, 'Why could Zhang Sengyou not paint a likeness of Master Zhi?' The Master said, 'How would you finish him off?' Someone asked, 'On a perilous road, what is the bridge?' The Master said, 'Yaoshan urged it over and over.' Someone asked, 'Without bringing ordinary or sage, what does one show when the mechanism comes?' The Master said, 'Do not tell people Cuiyan is sharp.' Someone asked, 'Wondrous mechanism and phrases — none of them match. How are matters in the ancestral vehicle?' The Master said, 'Make your bows.' He said, 'The student does not understand.' The Master said, 'Having left home and gone on pilgrimage, you cannot even bow.' The Master later moved to Longce and passed away there.

越州鏡清寺道怤順德禪師

Chan Master Daofu Shunde of Jingqing Monastery in Yuezhou

永嘉陳氏子。六歲不葷茹。親黨強啖以枯魚。隨即嗢噦遂求出家。於本州開元寺受具。遊方抵閩。謁雪峰。峰問。甚處人。曰。溫州人。峰曰。恁麼則與一宿覺是鄉人也。曰。祇如一宿覺是甚麼處人。峰曰。好吃一頓棒。且放過。一日。師問。祇如古德。豈不是以心傳心。峰曰。兼不立文字語句。師曰。祇如不立文字語句。師如何傳。峰良久。師禮謝。峰曰。更問我一轉豈不好。師曰。就和尚請一轉問頭。峰曰。祇恁麼。為別有商量。師曰。和尚恁麼即得。峰曰。於汝作麼生。師曰。孤負殺人。雪峰謂眾曰。堂堂密密地。師出。問。是甚麼堂堂密密。峰起立曰。道甚麼。師退步而立。雪峰垂語曰。此事得恁麼尊貴。得恁麼綿密。師曰。道怤自到來數年。不聞和尚恁麼示誨。峰曰。我向前雖無。如今已有。莫有所妨麼。曰。不敢。此是和尚不已而已。峰曰。致使我如此。師從此信入。而且隨眾。時謂之小怤布衲。普請次。雪峰舉。溈山道。見色便見心。汝道還有過也無。師曰。古人為甚麼事。峰曰。雖然如此。要共汝商量。師曰。恁麼則不如道怤鉏地去。師再參雪峰。峰問。甚處來。師曰。嶺外來。峰曰。甚麼處逢見達磨。師曰。更在甚麼處。峰曰。未信汝在。師曰。和尚莫恁麼粘泥好。峰便休。師後遍歷諸方。益資權智。因訪先曹山。山問甚麼處來。師曰。昨日離明水。山曰。甚麼時到明水。師曰。和尚到時到。山曰。汝道我甚麼時到。師曰。適來猶記得。山曰。如是。如是。師初住越州鏡清。唱雪峰之旨。學者奔湊。副使皮光業者。日休之子。辭學宏瞻。屢擊難之。退謂人曰。怤師之高論。人莫窺其極也。新到參。師拈起拂子。僧曰。久嚮鏡清。猶有這箇在。師曰。鏡清今日失利。問。學人啐。請師啄。師曰。還得活也無。曰。若不活。遭人怪笑。師曰。也是草裡漢。問僧。近離甚處。曰。三峰。師曰。

was a son of the Chen family of Yongjia. At six he would not eat meat. His relatives forced dried fish on him, and he at once vomited, and so he asked to leave home. He received the full precepts at Kaiyuan Monastery in that prefecture. Wandering, he reached Min and called on Xuefeng. Xuefeng asked, 'Where are you from?' He said, 'A man of Wenzhou.' Xuefeng said, 'If so, then you are a fellow townsman of One-Night Enlightenment.' He said, 'Just as for One-Night Enlightenment, where was he from?' Xuefeng said, 'He deserves a good beating, but I will let him off.' One day the Master asked, 'Do the ancient worthies not transmit mind with mind?' Xuefeng said, 'And they do not set up written words and phrases.' The Master said, 'If they do not set up written words and phrases, how does the Master transmit?' Xuefeng was silent a long time. The Master bowed in thanks. Xuefeng said, 'Would it not be good to ask me one more turning word?' The Master said, 'Then please, Reverend, give one turning question.' Xuefeng said, 'Just this — or is there another discussion?' The Master said, 'The Reverend may have it so.' Xuefeng said, 'How is it with you?' The Master said, 'You betray a man to death.' Xuefeng said to the assembly, 'How stately and dense.' The Master came forward and asked, 'What is this stately and dense?' Xuefeng stood up and said, 'What are you saying?' The Master stepped back and stood. Xuefeng dropped a word: 'This matter is so noble and so fine and close.' The Master said, 'Daofu has been here several years and has never heard the Reverend teach like this.' Xuefeng said, 'Before, though I did not have it, now I do — is there any harm?' He said, 'I do not presume. This is the Reverend's not being able to do otherwise.' Xuefeng said, 'It is what makes me like this.' From this the Master entered by faith, and moreover followed the assembly. At that time he was called Little Fu the Patched-Robe. Once, at the communal work, Xuefeng brought up Weishan's words: 'Seeing form, one sees the mind. Do you say there is any fault or not?' The Master said, 'What matter was the ancient about?' Xuefeng said, 'Even so, I want to discuss it with you.' The Master said, 'If so, then it is better for Daofu to go and hoe the ground.' The Master studied under Xuefeng again. Xuefeng asked, 'Where have you come from?' The Master said, 'From beyond the ranges.' Xuefeng said, 'Where did you meet Bodhidharma?' The Master said, 'Where else is he?' Xuefeng said, 'I do not believe you.' The Master said, 'Reverend, please do not stick to the mud like that.' Xuefeng then let it be. The Master afterwards traveled through all quarters, ever increasing his provisional wisdom. Once he visited the late Caoshan. Caoshan asked, 'Where have you come from?' The Master said, 'Yesterday I left Mingshui.' Caoshan said, 'When did you reach Mingshui?' The Master said, 'When the Reverend reached it, I reached it.' Caoshan said, 'When do you say I reached it?' The Master said, 'I still remember just now.' Caoshan said, 'So it is, so it is.' The Master first lived at Jingqing in Yuezhou and sang the purport of Xuefeng, and students rushed to him in crowds. The deputy commissioner Pi Guangye, son of Ri Xiu, was broad and rich in learning, and repeatedly pressed him with hard questions. He said to others afterwards, 'No one can see the limit of Master Fu's lofty discourse.' A newly arrived monk came to study. The Master picked up his fly whisk. The monk said, 'I have long heard of Jingqing, and still he has this.' The Master said, 'Jingqing has lost today.' Someone asked, 'The student pecks, please, Master, tap.' The Master said, 'Can it come back to life or not?' He said, 'If it does not, people will laugh at it in amazement.' The Master said, 'Still a man in the grass.' He asked a monk, 'Where have you come from recently?' He said, 'Three Peaks.' The Master said,

夏在甚處。曰五峰。師曰。放你三十棒。曰。過在甚麼處。師曰。為汝出一叢林。入一叢林。師一日於僧堂自擊鐘曰。玄沙道底。玄沙道底。僧問。玄沙道甚麼。師乃畫一圓相。僧曰。若不久參。爭知與麼。師曰。失錢遭罪。師住菴時。有行者至。徐徐近繩床。取拂子提起。問。某甲喚這箇作拂子。庵主喚作甚麼。師曰。不可更安名立字也。行者乃擲卻拂子曰。著甚死急。問僧。外面是甚麼聲。曰。蛇齩蝦蟇聲。師曰。將謂眾生苦。更有苦眾生。師問靈雲。行腳事大。乞師指南。雲曰。浙中米作麼價。師曰。若不是道怤。洎作米價會卻。問。如何是靈源一直道。師曰。鏡湖水可煞深。問。如何是清淨法身。師曰。紅日照青山。曰。如何是法身向上事。師曰。風吹雪不寒。問僧。趙州吃茶話。汝作麼生會。僧便出去。師曰。邯鄲學唐步。問。學人未達其源。請師方便。師曰。是甚麼源。曰。其源。師曰。若是其源。爭受方便。僧禮拜退。侍者問。和尚適來莫是成褫伊麼。師曰。無。曰。莫是不成褫伊麼。師曰。無。曰。未審意旨如何。師曰。一點水墨。兩處成龍。師在帳中坐。有僧問訊。師撥開曰。當斷不斷。反招其亂。曰。既是當斷。為甚麼不斷。師曰。我若盡法。直恐無民。曰。不怕無民。請師盡法。師曰。維那。拽出此僧著。又曰。休。休。我在南方識伊和尚來。普請鉏草次。浴頭請師浴。師不顧。如是三請。師舉钁作打勢。頭便走。師召曰。來。來。頭回首。師曰。向後遇作家。分明舉似。頭後到保福。舉前語未了。福以手掩其口。頭卻回。舉似師。師曰。饒伊恁麼也未作家。師問荷玉。甚處來。曰。天台來。師曰。阿誰問汝天台。曰。和尚何得龍頭蛇尾。師曰。鏡清今日失利。師看經次。僧問。和尚看甚麼經。師曰。我與古人鬪百草。師卻問。汝會麼。曰。少年也曾恁麼來。師曰。如今作麼生。

(The Master continued:) 'Where did you spend the summer?' He said, 'Five Peaks.' The Master said, 'I let you off thirty blows.' He said, 'Where is the fault?' The Master said, 'Because you left one monastery and entered another.' One day in the monks' hall the Master struck the bell himself and said, 'What Xuansha said, what Xuansha said.' A monk asked, 'What did Xuansha say?' The Master then drew a circle. The monk said, 'If I had not been studying long, how would I know it was like this?' The Master said, 'Losing money and meeting with blame.' Once, when the Master was living in a hermitage, a postulant came, slowly drew near the rope chair, took up the fly whisk and raised it, asking, 'I call this a fly whisk — what does the hermit call it?' The Master said, 'One cannot give it another name or set up a word.' The postulant then threw down the fly whisk and said, 'What is this dying hurry?' He asked a monk, 'What sound is that outside?' He said, 'The sound of a snake biting a frog.' The Master said, 'I thought living beings suffer, but there are living beings who suffer more.' The Master asked Lingyun, 'The matter of pilgrimage is great; I beg the Master for guidance.' Lingyun said, 'What is the price of rice in Zhezhong?' The Master said, 'Were it not for Daofu, I would almost have understood it as the price of rice.' Someone asked, 'What is the one straight road of the numinous source?' The Master said, 'The waters of Mirror Lake are deep indeed.' Someone asked, 'What is the pure dharma body?' The Master said, 'The red sun shines on the green mountains.' He said, 'What is the matter above the dharma body?' The Master said, 'The wind blows the snow and it is not cold.' He asked a monk, 'How do you understand Zhaozhou's words about drinking tea?' The monk then went out. The Master said, 'Learning to walk like a Tang man in Handan.' Someone asked, 'The student has not reached the source; please, Master, use skillful means.' The Master said, 'What source?' He said, 'That source.' The Master said, 'If it is that source, how can it receive skillful means?' The monk bowed and withdrew. The attendant asked, 'Did the Reverend just now approve of him?' The Master said, 'No.' He said, 'Did you not approve of him?' The Master said, 'No.' He said, 'I wonder what the meaning is?' The Master said, 'One dot of ink, two dragons made.' Once, when the Master sat inside his tent, a monk came to pay his respects. The Master pulled the tent open and said, 'To hesitate when it is time to decide only invites disorder.' He said, 'Since it is time to decide, why not decide?' The Master said, 'If I exhausted the Dharma, I fear there would be no people left.' He said, 'Do not fear there being no people; please, Master, exhaust the Dharma.' The Master said, 'Prior, drag this monk out.' He also said, 'Enough, enough. In the south I have known his teacher.' Once, at the communal weeding, the bath head asked the Master to bathe. The Master paid no attention. Thus he asked three times. The Master raised his hoe in a striking posture. The bath head ran off. The Master called, 'Come, come.' The bath head turned his head. The Master said, 'Hereafter, when you meet an adept, bring it up clearly.' Later the bath head went to Baofu, and before he had finished bringing up the earlier words, Baofu covered his mouth with his hand. The bath head went back and brought this up to the Master. The Master said, 'Even so, he is not yet an adept.' The Master asked Heyu, 'Where have you come from?' He said, 'From Tiantai.' The Master said, 'Who asked you about Tiantai?' He said, 'Why is the Reverend a dragon's head and a snake's tail?' The Master said, 'Jingqing has lost today.' Once, when the Master was reading a sutra, a monk asked, 'What sutra is the Reverend reading?' The Master said, 'I am matching a hundred herbs with the ancients.' The Master then asked, 'Do you understand?' He said, 'In my youth I went along like that too.' The Master said, 'And how is it now?'

僧舉拳。師曰。我輸汝也。問。辨不得．提不起時如何。師曰。爭得到這裡。曰。恁麼則禮拜去也。師曰。鏡清今日失利。師見僧學書。廼問。學甚麼書。曰。請和尚鑒。師曰。一點未分。三分著地。曰。今日又似遇人。又似不遇人。師曰。鏡清今日失利。僧問。聲前絕妙。請師指歸。師曰。許由不洗耳。曰。為甚麼如此。師曰。猶繫腳在。曰。某甲祇如此。師意又如何。師曰。無端夜來鴈。驚起後池秋。錢王命居天龍寺。後創龍冊寺。延請居焉。上堂。如今事不得已。向汝道各自驗看實箇親切。既恁麼親切。到汝分上因何特地生疎。祇為拋家日久。流浪年深。一向緣塵致見如此。所以喚作背覺合塵。亦名捨父逃逝。今勸兄弟未歇歇去好。未徹徹去好。大丈夫兒得恁麼無氣槩。還惆悵麼。終日茫茫地。且覓取箇管帶路好。也無人問我管帶一路。僧問。如何是管帶一路。師噓噓曰。要棒吃即道。曰。恁麼則學人罪過也。師曰。幾被汝打破蔡州。問僧。近離甚處。曰。石橋。師曰。本分事作麼生。曰。近離石橋。師曰。我豈不知你近離石橋。本分事作麼生。曰。和尚何不領話。師便打。僧曰。某甲話在。師曰。你但吃棒。我要這話行。僧問。一等明機雙扣。為甚麼卻遭違貶。師曰。打水魚頭痛。驚林鳥散忙。問。十二時中以何為驗。師曰。得力即向我道。僧曰。諾。師曰。十萬八千猶可近。問。如何是方便門速易成就。師曰。速易成就。曰。爭奈學人領覧未的。師曰。代得也代卻。問。如何是人無心合道。師曰。何不問道無心合人。曰。如何是道無心合人。師曰。白雲乍可來青嶂。明月那教下碧天。問。新年頭還有佛法也無。師曰。有。曰。如何是新年頭佛法。師曰。元正啟祚。萬物鹹新。曰。謝師答話。師曰。鏡清今日失利。問。學人問不到處。請師不答。和尚答不到處。學人即不問。師乃搊住曰。

The monk raised his fist. The Master said, 'I yield to you.' Someone asked, 'What about when one can neither distinguish nor lift it?' The Master said, 'How could you get here?' He said, 'If so, then I will bow and go.' The Master said, 'Jingqing has lost today.' Once, when the Master saw a monk practicing calligraphy, he asked, 'What writing are you studying?' He said, 'Please, Reverend, discern it.' The Master said, 'Before a single dot is divided, three parts touch the ground.' He said, 'Today I seem to have met a man, and seem not to have met one.' The Master said, 'Jingqing has lost today.' A monk asked, 'Wondrous beyond sound — please, Master, point out the way home.' The Master said, 'Xu You did not wash his ear.' He said, 'Why is it so?' The Master said, 'Still your feet are tied.' He said, 'I am simply like this — what is the Master's meaning?' The Master said, 'For no reason the night geese startle the autumn in the rear pond.' The king of Qian ordered him to live at Tianlong Monastery, and later founded Longce Monastery and invited him to stay there. Ascending the hall: 'Now, since I cannot do otherwise, I tell you to each verify and see what is truly intimate. Since it is so intimate, why is it so utterly alien to your own portion? Only because you have left home long, and wandered for many years, and have followed objects throughout, that your seeing is like this. Therefore it is called turning the back on enlightenment and joining with dust, also called abandoning the father and running away. Now I urge you brothers: better to rest, better to penetrate. A great man should not be so lacking in spirit. Are you still dismayed? All day long in a daze — better to find a road to manage and lead it. And no one asks me about the road of managing and leading.' A monk asked, 'What is the road of managing and leading?' The Master said, 'Hiss, hiss.' He said, 'If you want to eat the staff, then speak.' He said, 'If so, then the student is at fault.' The Master said, 'I was almost broken by you at Caizhou.' He asked a monk, 'Where have you come from recently?' He said, 'Stone Bridge.' The Master said, 'How is your original matter?' He said, 'I have come recently from Stone Bridge.' The Master said, 'Do I not know that you have come recently from Stone Bridge? How is your original matter?' He said, 'Why does the Reverend not accept the words?' The Master then hit him. The monk said, 'My words are there.' The Master said, 'Just eat the blows. I want these words to work.' A monk asked, 'When the clear mechanism is doubly struck at once, why does it still meet with rejection?' The Master said, 'Striking the water, the fish's head aches; startling the forest, the birds scatter in haste.' Someone asked, 'What is the proof throughout the twelve hours?' The Master said, 'When you have the strength, tell me.' The monk said, 'Yes.' The Master said, 'A hundred and eight thousand is still approachable.' Someone asked, 'What is the gate of skillful means that is quickly and easily accomplished?' The Master said, 'Quickly and easily accomplished.' He said, 'What is to be done if the student has not yet grasped it clearly?' The Master said, 'Answering for him answers it away.' Someone asked, 'What is it when a man has no mind and accords with the Way?' The Master said, 'Why not ask what it is when the Way has no mind and accords with man?' He said, 'What is it when the Way has no mind and accords with man?' The Master said, 'White clouds may come to the green peaks, but how would the bright moon be made to descend from the blue sky?' Someone asked, 'At the New Year is there still the Buddha Dharma or not?' The Master said, 'There is.' He said, 'What is the Buddha Dharma at the New Year?' The Master said, 'The first month opens the blessing; all things are made new.' He said, 'Thank you, Master, for your answer.' The Master said, 'Jingqing has lost today.' Someone asked, 'When the student asks what cannot be asked, please, Master, do not answer. Where the Reverend cannot answer, the student will not ask.' The Master then seized him and said,

是我道理。是汝道理。曰。和尚若打學人。學人也打和尚。師曰。得對相耕去。問。承師有言。諸方若不是走人。便是籠人．罩人。未審和尚如何。師曰。被汝致此一問。直得當門齒落。上堂。眾集定。師拋下拄杖曰。大眾動著也二十棒。不動著也二十棒。時有僧出。拈得頭上戴出去。師曰。鏡清今日失利。問僧。門外甚麼聲。曰。雨滴聲。師曰。眾生顛倒。迷己逐物。曰。和尚作麼生。師曰。洎不迷己。曰。洎不迷己。意旨如何。師曰。出身猶可易。脫體道應難。問。如何是同相。師將火筯插向爐中。曰。如何是別相。師又將火筯插向一邊(法眼別雲。問不當理)。有僧引一童子到曰。此童子常愛問人佛法。請和尚驗看。師乃令點茶。童子點茶來。師啜了。過盞橐與童子。子近前接。師卻縮手曰。還道得麼。子曰。問將來(法眼別雲。和尚更吃茶否)。僧曰。此童子見解如何。師曰。也祇是一兩生持戒僧。晉天福初示滅。塔於龍冊山。

(The Master continued:) 'Is it my principle or your principle?' He said, 'If the Reverend hits the student, the student will hit the Reverend.' The Master said, 'You may go and plow the field facing each other.' Someone asked, 'I have heard the Master say that in all quarters, if they are not men who run away, they are men who cage and net people. I wonder about the Reverend?' The Master said, 'Because of your one question, my front teeth have fallen out.' He ascended the hall. When the assembly had gathered, the Master threw down his staff and said, 'If you move, twenty blows; if you do not move, twenty blows.' Then a monk came forward, picked it up and carried it off on his head. The Master said, 'Jingqing has lost today.' He asked a monk, 'What sound is outside the door?' He said, 'The sound of rain dripping.' The Master said, 'Living beings are inverted, deluded about themselves and chasing things.' He said, 'How about the Reverend?' The Master said, 'I am almost not deluded about myself.' He said, 'What does it mean, almost not deluded about myself?' The Master said, 'To come forth is still easy; to speak free of the body should be hard.' Someone asked, 'What is sameness of mark?' The Master thrust the fire tongs into the stove. He said, 'What is difference of mark?' The Master thrust the fire tongs to one side. (Fayan said in comment, 'The question does not fit the principle.') A monk brought a boy along and said, 'This boy is always fond of asking people about the Buddha Dharma; please, Reverend, test him.' The Master then told him to serve tea. The boy brought the tea. The Master sipped it, then passed the cup and wrapper to the boy. The boy came forward to take it. The Master then withdrew his hand and said, 'Can you still speak?' The boy said, 'Ask, and it comes.' (Fayan said in comment, 'Will the Reverend drink more tea?') The monk said, 'What is this boy's understanding?' The Master said, 'He is only a precept-keeping monk of one or two lifetimes.' He passed into extinction in the early Tianfu era of Jin. His stupa is on Longce Mountain.

漳州報恩院懷嶽禪師

Chan Master Huaiyue of Baoen Monastery in Zhangzhou

泉州人也。僧問。十二時中如何行履。師曰。動即死。曰。不動時如何。師曰。猶是守古塚鬼。問。如何是學人出身處。師曰。有甚麼纏縛汝。曰。爭奈出身不得何。師曰。過在阿誰。問。如何是報恩一靈物。師曰。吃如許多酒糟作麼。曰。還露腳手也無。師曰。這裡是甚麼處所。問。牛頭未見四祖時如何。師曰。萬裡一片雲。曰。見後如何。師曰。廓落地。問。黑雲陡暗。誰當雨者。師曰。峻處先傾。問。宗乘不卻。如何舉唱。師曰。山不自稱。水無間斷。問。佛未出世時如何。師曰。汝爭得知。問。撥塵見佛時如何。師曰。甚麼年中得見來。問。師子在窟時如何。師曰。師子是甚麼傢俱。曰。師子出窟時如何。師曰。師子在甚麼處。問。如何是目前佛。師曰。快禮拜。臨遷化。上堂。山僧十二年來舉揚宗教。諸人怪我甚麼處。若要聽三經五論。此去開元寺咫尺。言訖告寂。

was a man of Quanzhou. A monk asked, 'How should one walk throughout the twelve hours?' The Master said, 'To move is to die.' He said, 'What about when one does not move?' The Master said, 'Still a ghost guarding an old grave.' Someone asked, 'What is the place where the student comes forth?' The Master said, 'What is binding you?' He said, 'What is to be done that I cannot come forth?' The Master said, 'Whose fault is it?' Someone asked, 'What is the one numinous thing of Baoen?' The Master said, 'Why eat so much distiller's grain?' He said, 'Does it show hands and feet or not?' The Master said, 'What sort of place is this?' Someone asked, 'What about when Niutou had not yet met the Fourth Ancestor?' The Master said, 'A single cloud over ten thousand li.' He said, 'And after meeting him?' The Master said, 'An empty clearing.' Someone asked, 'When black clouds suddenly darken, who is the one who makes rain?' The Master said, 'The steep place topples first.' Someone asked, 'Without setting aside the ancestral vehicle, how is it sung?' The Master said, 'The mountain does not praise itself, the water has no interruption.' Someone asked, 'What about when the Buddha had not yet appeared in the world?' The Master said, 'How would you know?' Someone asked, 'What about when one brushes away the dust and sees the Buddha?' The Master said, 'In what year did you get to see him?' Someone asked, 'What about when the lion is in its den?' The Master said, 'What sort of household goods is a lion?' He said, 'What about when the lion leaves its den?' The Master said, 'Where is the lion?' Someone asked, 'What is the Buddha before your eyes?' The Master said, 'Bow quickly.' When he was about to pass away, he ascended the hall: 'For twelve years this mountain monk has raised the ancestral teaching — in what way do you people find fault with me? If you want to hear the three sutras and five treatises, Kaiyuan Monastery is a foot away from here.' Having said this, he passed away.

福州安國院弘𤦆明真禪師

Chan Master Hongliu Mingzhen of Anguo Monastery in Fuzhou

泉州陳氏子。參雪峰。峰問。甚麼處來。曰。江西來。峰曰。甚麼處見達磨。曰。分明向和尚道。峰曰。道甚麼。曰。甚麼處去來。一日。雪峰見師。忽搊住曰。盡乾坤是箇解脫門。把手拽伊不肯入。曰。和尚怪弘𤦆不得。峰拓開曰。雖然如此。爭奈背後許多師僧何。師舉國師碑文雲。得之於心。猗蘭作旃檀之樹。失之於旨。甘露乃蒺藜之園。問僧曰。一語須具得失兩意。汝作麼生道。僧舉拳曰。不可喚作拳頭也。師不肯。亦舉拳別雲。祇為喚這箇作拳頭。出世囷山。後閩帥命居安國。大闡玄風。僧問。如何是西來意。師曰。是即是。莫錯會。問。如何是第一句。師曰。問。問。問。學人上來。未盡其機。請師盡機。師良久。僧禮拜。師曰。忽到別處。人問。汝作麼生舉。曰。終不敢錯舉。師曰。未出門已見笑具。問。如何是達磨傳底心。師曰。素非後躅。問。不落有無之機。請師全道。師曰。汝試斷看。問。如何是一毛頭事。師拈起袈裟。僧曰。乞師指示。師曰。抱璞不須頻下淚。來朝更獻楚王看。問。寂寂無言時如何。師曰。更進一步。問。凡有言句。皆落因緣方便。不落因緣方便事如何。師曰。桔槔之士頻逢。抱甕之流罕遇。問。向上一路。千聖不傳。未審和尚如何傳。師曰。且留口吃飯著。問。如何是高尚底人。師曰。河濵無洗耳之叟。磻谿絕垂釣之人。問。十二時中。如何救得生死。師曰。執缽不須窺眾樂。履冰何得步參差。問。學人擬問宗乘。師還許也無。師曰。但問。僧擬問。師便喝出。問。目前生死。如何免得。師曰。把將生死來。問。知有底人。為甚麼道不得。師曰。汝爺名甚麼。問。如何是活人劒。師曰。不敢瞎卻汝。曰。如何是殺人刀。師曰。祇這箇是。問。不犯鋒鋩。如何知音。師曰。驢年去。問。苦澁處乞師一言。師曰。可煞沈吟。曰。為甚麼如此。師曰。也須相悉好。問。

was a son of the Chen family of Quanzhou. He studied under Xuefeng. Xuefeng asked, 'Where have you come from?' He said, 'From Jiangxi.' Xuefeng said, 'Where did you see Bodhidharma?' He said, 'I told the Reverend plainly.' Xuefeng said, 'Told what?' He said, 'Where have you been?' One day Xuefeng saw the Master, suddenly seized him and said, 'The whole universe is a gate of liberation, and though I pull him by the hand he will not enter.' He said, 'The Reverend cannot blame Hongliu.' Xuefeng pushed him away and said, 'Even so, what is to be done about all the monks behind you?' The Master brought up the National Teacher's inscription: 'Attained in the mind, the orchid becomes a sandalwood tree. Lost in the purport, sweet dew becomes a field of thorns.' He asked a monk, 'A single phrase must carry both gain and loss — how do you say it?' The monk raised his fist and said, 'One cannot call it a fist.' The Master did not accept it, and raising his own fist said in comment, 'It is only because one calls this a fist.' He came out into the world at Kunshan. Later the commander of Min appointed him to live at Anguo, where he greatly unfolded the profound wind. A monk asked, 'What is the meaning of the coming from the West?' The Master said, 'It is so, but do not misunderstand.' Someone asked, 'What is the first phrase?' The Master said, 'Ask.' Someone asked, 'The student has come up but has not exhausted the mechanism; please, Master, exhaust the mechanism.' The Master was silent a long while. The monk bowed. The Master said, 'If you suddenly go elsewhere and someone asks, how will you bring it up?' He said, 'I would never dare bring it up wrongly.' The Master said, 'Before going out the door you are already a laughingstock.' Someone asked, 'What is the mind transmitted by Bodhidharma?' The Master said, 'It was never a following track.' Someone asked, 'Without falling into the mechanism of existence and non-existence, please, Master, speak it fully.' The Master said, 'You try to decide it.' Someone asked, 'What is the matter of a single hair's tip?' The Master picked up his cassock. The monk said, 'I beg the Master to point it out.' The Master said, 'Holding the uncut jade, one need not weep so often; tomorrow present it again to the king of Chu.' Someone asked, 'What about when all is still and wordless?' The Master said, 'Take one more step forward.' Someone asked, 'Every word and phrase falls into cause, condition and skillful means. What about the matter that does not fall into cause, condition and skillful means?' The Master said, 'Men of the well-sweep are often met; men of the hugged jar are seldom found.' Someone asked, 'The upward way, a thousand sages have not transmitted it. I wonder how the Reverend transmits it?' The Master said, 'Keep your mouth for eating.' Someone asked, 'What is a man of lofty conduct?' The Master said, 'By the riverbank there is no old man washing his ear; at Pan Creek there is no one casting a line.' Someone asked, 'Throughout the twelve hours, how can one be saved from birth and death?' The Master said, 'Holding the bowl, one need not peep at the crowd's pleasures; walking on ice, how can one step unevenly?' Someone asked, 'The student means to ask about the ancestral vehicle — will the Reverend allow it?' The Master said, 'Just ask.' The monk was about to ask. The Master shouted him out. Someone asked, 'How can one avoid the birth and death before one's eyes?' The Master said, 'Bring birth and death here.' Someone asked, 'The one who knows that there is — why can he not speak?' The Master said, 'What is your father's name?' Someone asked, 'What is the sword that brings people to life?' The Master said, 'I would not dare blind you.' He said, 'What is the knife that kills people?' The Master said, 'This very one.' Someone asked, 'Without offending the point, how can one be a kindred spirit?' The Master said, 'In the year of the donkey.' Someone asked, 'At the bitter and astringent place, I beg the Master for one word.' The Master said, 'You are very hesitant.' He said, 'Why is it so?' The Master said, 'You must also understand me.' Someone asked,

常居正位底人。還消得人天供養否。師曰。消不得。曰。為甚麼消不得。師曰。是甚麼心行。曰。甚麼人消得。師曰。著衣吃飯底消得。師舉稜和尚住招慶時。在法堂東角立。謂僧曰。這裡好致一問。僧便問。和尚為何不居正位。稜曰。為汝恁麼來。曰。即今作麼生。稜曰。用汝眼作麼。師舉畢。乃曰。他家恁麼問。別是箇道理。汝今作麼生道。後安國曰。恁麼則大眾一時散去得也。師自代曰。恁麼即大眾一時禮拜。

Someone asked, 'Does a man who always dwells in the true position deserve the offerings of gods and men?' The Master said, 'He does not deserve them.' He said, 'Why does he not deserve them?' The Master said, 'What kind of mind is that?' He said, 'Who deserves them?' The Master said, 'The one who wears clothes and eats rice deserves them.' The Master brought up how, when the Reverend Leng was living at Zhaoqing, he stood at the east corner of the Dharma hall and said to a monk, 'This is a good place to put a question.' The monk then asked, 'Why does the Reverend not dwell in the true position?' Leng said, 'Because you come like this.' He said, 'And just now, how is it?' Leng said, 'What do you use your eyes for?' When the Master had brought this up, he said, 'His asking like that is another principle altogether. How do you say it now?' Afterwards Anguo said, 'If so, then the whole assembly may disperse at once.' The Master answered on his own behalf, 'If so, then the whole assembly bows at once.'

泉州睡龍山道溥弘教禪師

Chan Master Daopu Hongjiao of Shuilong Mountain in Quanzhou

福唐鄭氏子。初住五峰。上堂。莫道空山無祇待。便歸方丈。僧問。凡有言句。不出大千頂。未審頂外事如何。師曰。凡有言句。不是大千頂。曰。如何是大千頂。師曰。摩醯首羅天。猶是小千界。問。初心後學。近入叢林。方便門中。乞師指示。師敲門枋。僧曰。向上還有事也無。師曰。有。曰。如何是向上事。師再敲門枋。

was a son of the Zheng family of Futang. He first lived at Wufeng. Ascending the hall: 'Do not say the empty mountain has nothing to offer.' Then he went back to his quarters. A monk asked, 'Every word and phrase does not go beyond the summit of the great thousand worlds. I wonder about the matter beyond the summit?' The Master said, 'Every word and phrase is not the summit of the great thousand worlds.' He said, 'What is the summit of the great thousand worlds?' The Master said, 'The heaven of Maheshvara is still a small thousand world.' Someone asked, 'A beginner and late student has just entered the monastery. In the gate of skillful means, I beg the Master to point it out.' The Master knocked on the door post. The monk said, 'Is there still a matter above?' The Master said, 'There is.' He said, 'What is the matter above?' The Master knocked on the door post again.

南嶽金輪可觀禪師

Chan Master Keguan of the Golden Wheel in Nanyue

福唐薛氏子。參雪峰。峰曰。近前來。師方近前作禮。峰與一蹋。師忽契悟。師事十二載。復歷叢林。住後。上堂。我在雪峰。遭他一蹋。直至如今眼不開。不知是何境界。僧問。如何是西來意。師曰。不是。大眾夜參後下堂。師召大眾。眾回首。師曰。看月。眾乃看。師曰。月似彎弓。少雨多風。眾無對。問。古人道毗盧有師。法身有主。如何是毗盧師．法身主。師曰。不可床上安床。問。如何是日用事。師拊掌三下。僧曰。學人未領此意。師曰。更待甚麼。問。從上宗乘。如何為人。師曰。我今日未吃茶。曰。請師指示。師曰。過也。問。正則不問。請師傍指。師曰。抱取貓兒去。問僧。甚處來。曰。華光。師便推出。閉卻門。僧無對。問。路逢達道人。不將語默對。未審將何對。師咄曰。出去。問僧。作麼生是覿面事。曰。請師鑒。師曰。恁麼道還當麼。曰。故為即不可。師曰。別是一著。問。如何是靈源一路。師曰。蹋過作麼。雪峰院主有書來招曰。山頭和尚年尊也。長老何不再入嶺一轉。師回書曰。待山頭和尚別有見解。即再入嶺。僧問。如何是雪峰見解。師曰。我也驚。

was a son of the Xue family of Futang. He studied under Xuefeng. Xuefeng said, 'Come closer.' The Master had just come forward and bowed when Xuefeng gave him a kick. The Master was suddenly awakened. He served him for twelve years, and then traveled through the monasteries. After he had settled there, he ascended the hall: 'When I was at Xuefeng I got a kick from him, and to this day my eyes have not opened, and I do not know what realm it is.' A monk asked, 'What is the meaning of the coming from the West?' The Master said, 'It is not.' Once, after the evening study the assembly was leaving the hall, and the Master called the assembly. The assembly turned their heads. The Master said, 'Look at the moon.' The assembly looked. The Master said, 'The moon is like a bent bow: little rain, much wind.' The assembly had no reply. Someone asked, 'The ancients said Vairocana has a teacher and the dharma body has a master. What is Vairocana's teacher and the dharma body's master?' The Master said, 'One must not put a bed on top of a bed.' Someone asked, 'What is your daily activity?' The Master clapped three times. The monk said, 'The student has not grasped this meaning.' The Master said, 'What are you waiting for?' Someone asked, 'As for the ancestral vehicle from above, how does one work for people?' The Master said, 'I have not drunk tea today.' He said, 'Please, Master, point it out.' The Master said, 'Too late.' Someone asked, 'About the true I do not ask; please, Master, point it out from the side.' The Master said, 'Take the cat and go.' He asked a monk, 'Where have you come from?' He said, 'Huaguang.' The Master then pushed him out and shut the door. The monk had no reply. Someone asked, 'Meeting a man of the Way on the road, one does not answer with speech or silence. I wonder with what one answers?' The Master said, 'Out!' and drove him off. He asked a monk, 'What is the matter face to face?' He said, 'Please, Reverend, discern it.' The Master said, 'Does speaking like that measure up?' He said, 'Deliberately doing so will not do.' The Master said, 'That is another move.' Someone asked, 'What is the one road of the numinous source?' The Master said, 'Why step over it?' The prior of Xuefeng Monastery sent a letter inviting him, saying, 'The Reverend on the mountain is old; why does the Elder not enter the ranges once more?' The Master replied by letter, 'When the Reverend on the mountain has another view, then I will enter the ranges again.' A monk asked, 'What is Xuefeng's view?' The Master said, 'I am startled too.'

福州大普山玄通禪師

Chan Master Xuantong of Mount Dapu in Fuzhou

本郡人也。僧問。驪龍頷下珠如何取得。師乃拊掌瞬視。問。方便以前事如何。師便推出。其僧問。如何是祖師西來意。師曰。齩骨頭漢出去。問。撥塵見佛時如何。師曰。脫枷來商量。問。急急相投。請師接。師曰。鈍漢。

was a man of that prefecture. A monk asked, 'How can one get the pearl under the black dragon's chin?' The Master clapped his hands and darted a glance. Someone asked, 'What is the matter before skillful means?' The Master then pushed him out. That monk asked, 'What is the meaning of the Ancestor's coming from the West?' The Master said, 'Bone-gnawing fellow, get out.' Someone asked, 'What about when one brushes away the dust and sees the Buddha?' The Master said, 'Take off your shackles and we will discuss it.' Someone asked, 'Earnestly I come to you; please, Master, receive me.' The Master said, 'Dull fellow.'