The Five Lamps Meeting at the Source, Scroll Five
福州長生山皎然禪師
Chan Master Jiaoran of Changsheng Mountain in Fuzhou
本郡人。久依雪峰。一日與僧斫樹次。峰曰。斫到心且住。師曰。斫卻著。峰曰。古人以心傳心。汝為甚麼道斫卻。師擲下斧曰。傳。峰打一拄杖而去。僧問雪峰。如何是第一句。峰良久。僧舉似師。師曰。此是第二句。峰再令其僧來問。如何是第一句。師曰。蒼天。蒼天。普請次。雪峰問。古人道。誰知席帽下。元是昔愁人。古人意作麼生。師側戴笠子曰。這箇是甚麼人語。峰問師。持經者能荷擔如來。作麼生是荷擔如來。師乃捧雪峰向禪床上。普請次。雪峰負一束藤。路逢一僧便拋下。僧擬取。峰便蹋倒。歸謂師曰。我今日蹋這僧快。師曰。和尚卻替這僧入涅槃堂始得。峰便休去。雪峰問。光境俱亡。復是何物。師曰。放皎然過有道處。峰曰。放汝過作麼生道。曰。皎然亦放和尚過。峰曰。放汝二十棒。師便禮拜。住後。僧問。古人有言。無明即佛性。煩惱不須除。如何是無明即佛性。師忿然作色。舉拳呵曰。今日打這師僧去也。曰。如何是煩惱不須除。師以手拏頭曰。這師僧得恁麼發人業。問。路逢達道人。不將語默對。未審將甚麼對。師曰。上紙墨堪作甚麼。閩帥署禪主大師。莫知所終。
was a man of that prefecture. He long attended Xuefeng. One day, while cutting a tree with a monk, Xuefeng said, 'Stop when you cut to the heart.' The Master said, 'Cut it right through.' Xuefeng said, 'The ancients transmitted mind with mind — why do you say cut it through?' The Master threw down the axe and said, 'Transmit.' Xuefeng gave him a blow with his staff and left. A monk asked Xuefeng, 'What is the first phrase?' Xuefeng was silent a long while. The monk brought this up to the Master. The Master said, 'That is the second phrase.' Xuefeng again sent that monk to ask, 'What is the first phrase?' The Master said, 'O heavens, O heavens!' Once, at the communal work, Xuefeng asked, 'The ancients said, who knows that under the seated hat he was originally the man of former sorrow? What did the ancients mean?' The Master wore his hat askew and said, 'Whose words are these?' Xuefeng asked the Master, 'One who holds the sutras can carry the Tathagata. What is carrying the Tathagata?' The Master then lifted Xuefeng onto the meditation seat. Once, at the communal work, Xuefeng was carrying a bundle of rattan and, meeting a monk on the road, threw it down. The monk was about to pick it up, and Xuefeng trampled him down. Returning, he said to the Master, 'Today I trampled that monk, and it felt good.' The Master said, 'The Reverend should instead go into the nirvana hall in that monk's place.' Xuefeng then let it be. Xuefeng asked, 'When light and object are both gone, what thing is it then?' The Master said, 'Let Jiaoran pass where there is a Way.' Xuefeng said, 'If I let you pass, how do you speak?' He said, 'Jiaoran also lets the Reverend pass.' Xuefeng said, 'I let you off twenty blows.' The Master then bowed. After he had settled there, a monk asked, 'The ancients said, ignorance is the Buddha-nature, and affliction need not be removed. What is ignorance is the Buddha-nature?' The Master flushed with anger, raised his fist, and scolded, 'Today I will go and beat this monk.' He said, 'What is affliction need not be removed?' The Master clutched his head with his hand and said, 'This monk stirs up such karma in people.' 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, 'What use are paper and ink to you?' The commander of Min appointed him Master of Chan. How he ended is not known.
信州鵝湖智孚禪師
Chan Master Zhifu of Ehu in Xinzhou
福州人也。僧問。萬法歸一。一歸何所。師曰。非但闍黎一人忙。問。虗空講經。以何為宗。師曰。闍黎不是聽眾。出去。問。五逆之子。還受父約也無。師曰。雖有自裁。未免傷己。問。如何是佛向上人。師曰。情知闍黎不奈何。曰。為甚麼不奈何。師曰。未必小人得見君子。問。在前一句。請師道。師曰。腳跟下探取甚麼。曰。即今見問。師曰。看闍黎變身不得。問。雪峰拋下拄杖。意作麼生。師以香匙拋下地。僧曰。未審此意如何。師曰。不是好種。出去。問。如何是鵝湖第一句。師曰。道甚麼。曰。如何即是。師曰。妨我打睡。問。不問不答時如何。師曰。問人焉知。問。迷子未歸家時如何。師曰。不在途。曰。歸後如何。師曰。正迷在。問。如何是源頭事。師曰。途中覓甚麼。問。如何是一句。師曰。會麼。曰。恁麼莫便是否。師曰。蒼天。蒼天。鏡清問。如何是即今底。師曰。何更即今。清曰。幾就支荷。師曰。語逆言順。師一日不赴堂。侍者來請赴堂。師曰。我今日在莊吃油餈飽。者曰。和尚不曾出入。師曰。你但去問取莊主。者方出門。忽見莊主歸謝和尚到莊吃油餈。
was a man of Fuzhou. A monk asked, 'The ten thousand dharmas return to one — where does the one return?' The Master said, 'Not only you alone are busy, acharya.' Someone asked, 'When empty space preaches the sutras, what is its purport?' The Master said, 'You are not a listener, acharya. Get out.' Someone asked, 'Does the son who commits the five heinous crimes still receive his father's agreement?' The Master said, 'Though he cuts himself, he cannot avoid hurting himself.' Someone asked, 'What is a man above the Buddha?' The Master said, 'I know well that you can do nothing about it, acharya.' He said, 'Why can I do nothing about it?' The Master said, 'A petty man does not necessarily get to see a gentleman.' Someone asked, 'The phrase before — please, Master, speak it.' The Master said, 'What are you groping for at your heels?' He said, 'I am asking right now.' The Master said, 'See, the acharya cannot transform himself.' Someone asked, 'Xuefeng threw down his staff — what did he mean?' The Master threw down his incense spoon. The monk said, 'I wonder what this means?' The Master said, 'Not a good breed. Get out.' Someone asked, 'What is the first phrase of Ehu?' The Master said, 'What are you saying?' He said, 'Then how is it?' The Master said, 'You hinder my sleep.' Someone asked, 'What about when one neither asks nor answers?' The Master said, 'How would one who asks know?' Someone asked, 'What about when the deluded child has not yet returned home?' The Master said, 'He is not on the road.' He said, 'And after returning?' The Master said, 'He is right in delusion.' Someone asked, 'What is the matter of the source?' The Master said, 'What are you looking for on the road?' Someone asked, 'What is one phrase?' The Master said, 'Do you understand?' He said, 'Is that not it?' The Master said, 'O heavens, O heavens!' Jingqing asked, 'What is the one of just now?' The Master said, 'Why again just now?' Jingqing said, 'How nearly I was led by the branch and lotus.' The Master said, 'The words are contrary, the saying is smooth.' One day the Master did not go to the hall. The attendant came to invite him to the hall. The Master said, 'Today I ate fried cakes at the farm and am full.' The attendant said, 'The Reverend never went out or came in.' The Master said, 'Just go and ask the farm manager.' The attendant had just gone out the door when he suddenly saw the farm manager returning, thanking the Reverend for coming to the farm to eat fried cakes.
杭州西興化度院師鬱悟真禪師
Chan Master Shiyu Wuzhen of Huadu Monastery at Xixing in Hangzhou
泉州人也。僧問。如何是西來意。師舉拂子。僧曰。不會。師曰。吃茶去。問。如何是一塵。師曰。九世剎那分。曰。如何含得法界。師曰。法界在甚麼處。問。谿谷各異。師何明一。師曰。汝喘作麼。問。學人初機。乞師指示入路。師曰。汝怪化度甚麼處。問。如何是隨色摩尼珠。師曰。青黃赤白。曰。如何是不隨色摩尼珠。師曰。青黃赤白。問。如何是西來意。師曰。是東來西來。問。牛頭未見四祖時如何。師曰。鳥獸俱迷。曰。見後如何。師曰。山深水冷。問。維摩與文殊對談何事。師曰。唯有門前鏡湖水。清風不改舊時波。
He was a man of Quanzhou. A monk asked, 'What is the meaning of the coming from the west?' The master raised his whisk. The monk said, 'I do not understand.' The master said, 'Go drink tea.' A monk asked, 'What is one dust mote?' The master said, 'Nine ages divided into a single instant.' He said, 'How does it contain the Dharma realm?' The master said, 'Where is the Dharma realm?' A monk asked, 'The valleys and streams are each different, so how does the master make them one?' The master said, 'Why are you panting?' A monk asked, 'I am a beginner; I beg the master to point out the way in.' The master said, 'What do you find wrong with converting people?' A monk asked, 'What is the mani jewel that follows color?' The master said, 'Blue, yellow, red, white.' He said, 'What is the mani jewel that does not follow color?' The master said, 'Blue, yellow, red, white.' A monk asked, 'What is the meaning of the coming from the west?' The master said, 'It is coming from the east, coming from the west.' A monk asked, 'What about before Niutou saw the Fourth Patriarch?' The master said, 'Birds and beasts were all deluded.' He said, 'What about after he saw him?' The master said, 'Deep mountains, cold water.' A monk asked, 'What did Vimalakirti and Manjushri talk about?' The master said, 'Only the mirror lake before the gate; the clear wind does not change the waves of former times.'
漳州隆壽紹卿興法禪師
Chan Master Xingfa Shaoqing of Longshou in Zhangzhou
泉州陳氏子。因侍雪峰。山行見芋葉動。峰指動葉示之。師曰。紹卿甚生怕怖。峰曰。是汝屋裡底。怕怖甚麼。師於此有省。尋居龍谿。僧問。古人道。摩尼殿有四角。一角常露。如何是常露底角。師舉拂子。問。糧不畜一粒。如何濟得萬人飢。師曰。俠客面前如奪劒。看君不是黠兒郎。問。耳目不致處如何。師曰。汝無此作。曰。恁麼即聞也。師曰。真箇聾漢。
He was a son of the Chen family of Quanzhou. Once, while attending Xuefeng, they were walking in the mountains when they saw taro leaves moving. Xuefeng pointed at the moving leaf and showed it to him. The master said, 'Shaoqing is very much afraid.' Xuefeng said, 'It is something from your own house; what are you afraid of?' At this the master had an awakening. Soon after he dwelt at Longxi. A monk asked, 'The ancients said the mani hall has four corners, and one corner is always exposed. What is the always-exposed corner?' The master raised his whisk. A monk asked, 'Not storing a single grain of grain, how can one relieve the hunger of ten thousand people?' The master said, 'To snatch a sword from before a knight-errant — I see you are no clever lad.' A monk asked, 'What about where ear and eye do not reach?' The master said, 'You cannot do that.' He said, 'Then it is heard.' The master said, 'A truly deaf fellow.'
福州遷宗院行𤦆仁慧禪師
Chan Master Renhui Xinglian of Qianzong Monastery in Fuzhou
泉州王氏子。上堂。我與釋迦同參。汝道參甚麼人。時有僧出禮拜。擬伸問。師曰。錯。便下座。問。如何是西來意。師曰。熊耳不曾藏。問。直下事乞師方便。師曰。不因汝問。我亦不道。問。如何是西來意。師曰。白日無閑人。
He was a son of the Wang family of Quanzhou. Ascending the hall, he said: 'I studied together with Shakyamuni. Tell me, with whom did he study?' A monk then came forward and bowed, about to ask a question. The master said, 'Wrong.' Then he came down from the seat. A monk asked, 'What is the meaning of the coming from the west?' The master said, 'Bear Ear never hid it.' A monk asked, 'As for the matter right before us, I beg the master's skillful means.' The master said, 'If not for your asking, I would not say it either.' A monk asked, 'What is the meaning of the coming from the west?' The master said, 'In broad daylight there is no idle man.'
福州蓮華永福院從弇超證禪師
Chan Master Chaozheng Congyan of Yongfu Monastery at Lianhua in Fuzhou
僧問。儒門以五常為極則。未審宗門以何為極則。師良久。僧曰。恁麼則學人造次也。師曰。好與拄杖。問。教中道。唯有一乘法。如何是一乘法。師曰。汝道我在這裡作甚麼。曰。恁麼則不知教意也。師曰。雖然如此。卻不孤負汝。問。不向問處領。猶是學人問處。和尚如何。師曰。吃茶去。上堂。長慶道。盡法無民。永福即不然。若不盡法。又爭得民。時有僧曰。請師盡法。師曰。我不要汝納稅。問。諸餘即不問。聊徑處乞師垂慈。師曰。不快禮三拜。問。大眾雲集。請師說法。師曰。聞麼。曰。若更佇思。應難得及。師曰。實即得。問。摩尼殿有四角。一角常露。如何是常露底角。師曰。不可更點。師一日上堂。於座邊立。謂眾曰。二尊不竝化。便歸方丈。
A monk asked, 'The Confucian school takes the five constants as the ultimate standard. I wonder what the patriarchs' school takes as the ultimate standard?' The master was silent a long while. The monk said, 'Then the student has been hasty.' The master said, 'You deserve the staff.' A monk asked, 'The teachings say there is only the One Vehicle Dharma. What is the One Vehicle Dharma?' The master said, 'What do you say I am doing here?' He said, 'Then I do not know the meaning of the teachings.' The master said, 'Even so, I have not let you down.' A monk asked, 'Not to receive it at the place of questioning is still the student's place of questioning. What about the reverend master?' The master said, 'Go drink tea.' Ascending the hall, he said: 'Changqing said, When the Dharma is exhausted there are no people. Yongfu is not like that. If the Dharma is not exhausted, how can one have people?' A monk then said, 'Please, master, exhaust the Dharma.' The master said, 'I do not want you to pay taxes.' A monk asked, 'The rest I do not ask; as for the shortcut, I beg the master's compassion.' The master said, 'You slow fellow, bow three times.' A monk asked, 'The assembly is gathered like clouds; please, master, speak the Dharma.' The master said, 'Do you hear it?' He said, 'If one goes on deliberating, one will hardly catch it.' The master said, 'Truly you will.' A monk asked, 'The mani hall has four corners, and one corner is always exposed. What is the always-exposed corner?' The master said, 'It cannot be dotted again.' One day the master ascended the hall, stood at the side of the seat, and told the assembly, 'Two honored ones do not transform together.' Then he returned to the abbot's quarters.
襄州雲葢雙泉院歸本禪師
Chan Master Guiben of Shuangquan Monastery at Yungai in Xiangzhou
京兆府人也。初謁雪峰。禮拜次。峰下禪床。跨背而坐。師於此有省。住後。僧問。如何是雙泉。師曰。可惜一雙眉。曰。學人不會。師曰。不曾煩禹力。湍流事不知。問。如何是西來的的意。師乃搊住。其僧變色。師曰。我這裡無這箇。師手指纖長。特異於人。號手相大師。
He was a man of the capital prefecture. When he first called on Xuefeng, as he was bowing, Xuefeng came down from the platform and sat astride his back. At this the master had an awakening. After he took up residence, a monk asked, 'What is the twin spring?' The master said, 'What a pity for a pair of eyebrows.' He said, 'The student does not understand.' The master said, 'Since Yu's strength was never needed, the rushing water's business is unknown.' A monk asked, 'What is the precise meaning of the coming from the west?' The master grabbed him. That monk's face changed color. The master said, 'There is no such thing here.' The master's fingers were slender and long, unusually so, and he was called the Master of the Hand Physiognomy.
韶州林泉和尚
The Reverend of Linquan in Shaozhou
僧問。如何是一塵。師曰。不覺成丘山。
A monk asked, 'What is one dust mote?' The master said, 'Before you notice, it becomes a mound and a mountain.'
洛京南院和尚
The Reverend of the Southern Court in Luojing
僧問。如何是法法不生。師曰。生也。有儒者博覧古今。時呼為張百會。謁師。師問。莫是張百會麼。曰。不敢。師以手於空畫一畫曰。會麼。曰。不會。師曰。一尚不會。甚麼處得百會來。
A monk asked, 'What is it that no dharma is born?' The master said, 'It is born.' There was a Confucian scholar widely read in ancient and modern writings, whom people of the time called Zhang the Hundred Meetings. He called on the master. The master asked, 'Are you not Zhang the Hundred Meetings?' He said, 'I would not presume.' The master drew a single stroke in the air with his hand and said, 'Do you understand?' He said, 'I do not.' The master said, 'You do not even understand one; where would you get a hundred?'
越州洞巖可休禪師
Chan Master Keqiu of Dongyan in Yuezhou
僧問。如何是洞巖正主。師曰。開著。問。如何是和尚親切為人處。師曰。大海不宿死屍。問。如何是向上一路。師舉衣領示之。問。學人遠來。請師方便。師曰。方便了也。
A monk asked, 'What is the true master of Dongyan?' The master said, 'The door is open.' A monk asked, 'How does the reverend master intimately help people?' The master said, 'The great ocean does not harbor a corpse.' A monk asked, 'What is the road that goes beyond?' The master raised his collar and showed it to him. A monk asked, 'I have come from afar; I beg the master's skillful means.' The master said, 'The skillful means are already done.'
定州法海院行周禪師
Chan Master Xingzhou of Fahai Monastery in Dingzhou
僧問。風恬浪靜時如何。師曰。吹倒南墻。問。如何是道中寶。師曰。不露光。曰。莫便是否。師曰。是即露也。
A monk asked, 'What about when the wind is calm and the waves are still?' The master said, 'Blow down the south wall.' A monk asked, 'What is the treasure in the Way?' The master said, 'It does not show its light.' He said, 'Is that not it?' The master said, 'If it were, it would be showing it.'
杭州龍井通禪師
Chan Master Tong of Longjing in Hangzhou
僧問。如何是龍井龍。師曰。意氣天然別。神工畫不成。曰。為甚麼畫不成。師曰。出群不帶角。不與類中同。曰。還解行雨也無。師曰。普潤無邊際。處處皆結粒。曰。還有宗門中事也無。師曰。有。曰。如何是宗門中事。師曰。從來無形段。應物不曾虧。
A monk asked, 'What is the dragon of Longjing?' The master said, 'Its spirit and bearing are naturally apart; no divine craftsman can paint it.' He said, 'Why can it not be painted?' The master said, 'Coming forth from the herd, it does not wear horns; it is not the same as its kind.' He said, 'Can it make rain?' The master said, 'It moistens all without boundary, and everywhere it forms grains.' He said, 'Is there also the matter in the patriarchs' school?' The master said, 'There is.' He said, 'What is the matter in the patriarchs' school?' The master said, 'It has never had a form or segment; responding to things, it is never lacking.'
杭州龍興宗靖禪師
Chan Master Zongjing of Longxing in Hangzhou
台州人也。初參雪峰。誓充飯頭。勞逾十載。嘗於眾堂中袒一膊釘簾。峰覩而記曰。汝向後住持有千僧。其中無一人衲子也。師悔過回浙。住六通院。錢王命居龍興寺。有眾千餘。唯三學講誦之徒。果如雪峰所誌。僧問。如何是六通奇特之唱。師曰。天下舉將去。問。如何是六通家風。師曰。一條布衲。一斤有餘。問。如何是學人進前一路。師曰。誰敢謾汝。曰。豈無方便。師曰。早是屈抑也。問。如何是和尚家風。師曰。早朝粥。齋時飯。曰。更請和尚道。師曰。老僧困。曰。畢竟作麼生。師大笑而已。
He was a man of Taizhou. He first studied under Xuefeng and vowed to serve as rice cook, and he labored more than ten years. Once, in the assembly hall, he bared one shoulder to nail up a blind. Xuefeng saw it and predicted, 'Later, when you are abbot, you will have a thousand monks, and among them not one will be a patch-robed monk.' The master repented of his fault and returned to Zhejiang, where he dwelt at Liutong Monastery. King Qian ordered him to reside at Longxing Monastery. He had more than a thousand in his assembly, but they were only students of the three studies, lecturing and reciting, exactly as Xuefeng had foretold. A monk asked, 'What is the extraordinary song of Liutong?' The master said, 'Raise it up to all under heaven.' A monk asked, 'What is the family style of Liutong?' The master said, 'One strip of hempen robe, and a pound or more.' A monk asked, 'What is the one road by which the student may step forward?' The master said, 'Who would dare deceive you?' He said, 'Is there no skillful means?' The master said, 'That is already bending and pressing down.' A monk asked, 'What is the reverend master's family style?' The master said, 'Morning gruel, mealtime rice.' He said, 'Please, reverend master, say more.' The master said, 'This old monk is tired.' He said, 'After all, how is it?' The master only laughed heartily.
福州南禪契璠禪師
Chan Master Qifan of Nanchan in Fuzhou
上堂。若是名言妙句。諸方總道了也。今日眾中還有超第一義者。致將一問來。若有。即不孤負於人。僧問。如何是第一義。師曰。何不問第一義。曰。見問。師曰。已落第二義也。問。古佛曲調請師和。師曰。我不和汝雜亂底。曰。未審為甚麼人和。師曰。甚麼處去來。
Ascending the hall, he said: 'As for famous sayings and wondrous phrases, the various regions have all spoken them. If there is anyone in the assembly today who surpasses the supreme meaning, bring one question forward. If there is, I will not let him down.' A monk asked, 'What is the supreme meaning?' The master said, 'Why do you not ask about the supreme meaning?' He said, 'I have asked.' The master said, 'You have already fallen into the second meaning.' A monk asked, 'Please, master, harmonize with the old Buddha's tune.' The master said, 'I do not harmonize with your muddle.' He said, 'With whom, then, does the master harmonize?' The master said, 'Where have you been?'
越州越山師鼐鑒真禪師
Chan Master Jianzhen Shinai of Yueshan in Yuezhou
初參雪峰而染指。後因閩王請。於清風樓齋。坐久舉目。忽覩日光。豁然頓曉。而有偈曰。清風樓上赴官齋。此日平生眼豁開。方信普通年遠事。不從𦵇嶺帶將來。歸呈雪峰。峰然之。住後。僧問。如何是佛身。師曰。你問阿那箇佛身。曰。釋迦佛身。師曰。舌覆三千界。師臨終示偈曰。眼光隨色盡。耳識逐聲消。還源無別旨。今日與明朝。乃跏趺而逝。
He first studied under Xuefeng and dipped a finger in. Later, at the invitation of the king of Min, he was feasting at the Clear Wind Tower. Sitting long, he raised his eyes and suddenly saw the sunlight, and was abruptly and completely enlightened. He had a verse: 'At the Clear Wind Tower I attend the official feast; today my eyes have suddenly opened in this life. Only now do I believe that the far-off matter of the Putong era was not brought here from the Onion Range.' He returned and presented it to Xuefeng, and Xuefeng approved of it. After he took up residence, a monk asked, 'What is the Buddha body?' The master said, 'Which Buddha body are you asking about?' He said, 'The body of Shakyamuni Buddha.' The master said, 'His tongue covers three thousand worlds.' As the master was about to die he showed a verse: 'The eye's light follows forms and is exhausted; the ear's consciousness pursues sounds and fades. Returning to the source has no other purport: today and tomorrow.' Then he sat cross-legged and passed away.
泉州福清院玄訥禪師
Chan Master Xuanne of Fuqing Monastery in Quanzhou
高麗人也。泉守王公問。如何是宗乘中事。師叱之。僧問。如何是觸目菩提。師曰。闍黎失卻半年糧。曰。為甚麼如此。師曰。祇為圖他一斗米。問。如何是清淨法身。師曰。蝦蟇曲蟮。問。教雲。唯一堅密身。一切塵中現。如何是堅密身。師曰。驢馬貓兒。曰。乞師指示。師曰。驢馬也不會。問。如何是物物上辨明。師展一足示之。
He was a man of Korea. Lord Wang, the prefect of Quan, asked, 'What is the matter in the patriarchs' school?' The master shouted at him. A monk asked, 'What is the bodhi that meets the eye?' The master said, 'Reverend, you have lost half a year's grain.' He said, 'Why is it so?' The master said, 'Only to get a peck of his rice.' A monk asked, 'What is the pure Dharma body?' The master said, 'A frog, an earthworm.' A monk asked, 'The teachings say there is only one solid and dense body, appearing in every dust mote. What is the solid and dense body?' The master said, 'A donkey, a horse, a cat.' He said, 'I beg the master to instruct me.' The master said, 'A donkey and a horse would not understand either.' A monk asked, 'How does one discern clearly in each and every thing?' The master stretched out one foot and showed it to him.
衢州南臺仁禪師
Chan Master Ren of Nantai in Quzhou
僧問。如何是南臺境。師曰。不知貴。曰。畢竟如何。師曰。闍黎即今在甚麼處。
A monk asked, 'What is the realm of Nantai?' The master said, 'I do not know its worth.' He said, 'After all, how is it?' The master said, 'Where is the reverend right now?'
泉州東禪和尚
The Reverend of Dongchan in Quanzhou
初開堂。僧問。人王迎請。法王出世。如何提唱宗乘。即得不謬於祖風。師曰。還奈得麼。曰。若不下水。焉知有魚。師曰。莫閑言語。問。如何是佛法最親切處。師曰。過也。問。學人末後來。請師最先句。師曰。甚處去來。問。如何是學人己分事。師曰。苦。問。如何是佛法大意。師曰。幸自可憐生。剛要異鄉邑。
When he first opened the teaching hall, a monk asked, 'The king of men invites and the king of Dharma appears in the world. How does one raise and sing the patriarchs' school so as not to violate the ancestral style?' The master said, 'Can you bear it?' He said, 'If one does not go into the water, how can one know there are fish?' The master said, 'No idle words.' A monk asked, 'Where is the Buddha Dharma most intimate?' The master said, 'Past.' A monk asked, 'The student comes at the end; please, master, give the first phrase.' The master said, 'Where have you been?' A monk asked, 'What is the student's own portion of the matter?' The master said, 'Bitter.' A monk asked, 'What is the great meaning of the Buddha Dharma?' The master said, 'You were pitiable enough as you were; you just had to go to a foreign town.'