The Five Lamps Meeting at the Source, Scroll Five

杭州大錢山從襲禪師

Chan Master Congxi of Daqian Mountain in Hangzhou

雪峰之上足也。自本師印解。洞曉宗要。常曰。擊關南鼓。唱雪峰歌。後入浙中謁錢王。王欽服道化。命居此山而闡法焉。僧問。不因王請。不因眾聚。請師直道西來的的意。師曰。那邊師僧過這邊著。曰。學人不會。乞師再指。師曰。爭得恁麼不識好惡。問。閉門造車。出門合轍。如何是閉門造車。師曰。造車即不問。作麼生是轍。曰。學人不會。乞師指示。師曰。巧匠施工。不露斤斧。

He was a senior disciple of Xuefeng. Having received his own teacher's seal and understanding, he thoroughly penetrated the essentials of the school. He often said, 'I strike the drum of Guannan and sing the song of Xuefeng.' Later he went into Zhejiang and called on King Qian. King Qian admired his teaching and ordered him to dwell on this mountain and unfold the Dharma. A monk asked, 'Without the king's invitation and without the assembly's gathering, please, master, speak directly the precise meaning of the coming from the west.' The master said, 'The monk over there, come over to this side.' He said, 'The student does not understand; I beg the master to point again.' The master said, 'How can you be so without any sense of good and bad?' A monk asked, 'Building a cart behind closed doors, and when you go out it fits the ruts. What is building a cart behind closed doors?' The master said, 'Building the cart I do not ask about, but what are the ruts?' He said, 'The student does not understand; I beg the master to instruct me.' The master said, 'A skilled craftsman does his work without showing his axe.'

福州永泰和尚

The Reverend of Yongtai in Fuzhou

僧問。承聞和尚見虎。是否。師作虎聲。僧作打勢。師曰。這死漢。問。如何是天真佛。師乃拊掌曰。不會。不會。

A monk asked, 'I hear the reverend master has seen a tiger; is that so?' The master made the sound of a tiger. The monk made the gesture of striking. The master said, 'This dead fellow.' A monk asked, 'What is the naturally-so Buddha?' The master clapped his hands and said, 'I do not understand, I do not understand.'

池州和龍壽昌院守訥妙空禪師

Chan Master Miaokong Shoune of Shouchang Monastery at Helong in Chizhou

福州林氏子。僧問。未到龍門。如何湊泊。師曰。立命難存。新到參。師問。近離甚處。曰。不離方寸。師曰。不易來。僧亦曰。不易來。師與一掌。問。如何是傳底心。師曰。再三囑汝。莫向人說。問。如何是從上宗乘。師曰。向闍黎口裡著得麼。問。省要處請師一接。師曰。甚是省要。

He was a son of the Lin family of Fuzhou. A monk asked, 'Before reaching the dragon gate, how does one draw near?' The master said, 'It is hard to keep one's life established.' A newly arrived monk came to call. The master asked, 'Where have you just come from?' He said, 'Not apart from a square inch.' The master said, 'It was not easy for you to come.' The monk also said, 'It was not easy for you to come.' The master gave him a slap. A monk asked, 'What is the transmitted mind?' The master said, 'I tell you again and again, do not tell anyone.' A monk asked, 'What is the patriarchs' school from the first?' The master said, 'Can it be put into your mouth, reverend?' A monk asked, 'As for the essential point, I beg the master for one reception.' The master said, 'It is very essential.'

建州夢筆和尚

The Reverend of Mengbi in Jianzhou

僧問。如何是佛。師曰。不誑汝。曰。莫便是否。師曰。汝誑他。閩王請齋。問。師還將得筆來也無。師曰。不是稽山繡管。慙非月裡兔毫。大王既垂顧問。山僧敢不通呈。又問。如何是法王。師曰。不是夢筆家風。

A monk asked, 'What is Buddha?' The master said, 'I do not deceive you.' He said, 'Is that not it?' The master said, 'You deceive him.' The king of Min invited him to a vegetarian feast and asked, 'Has the reverend master brought his brush or not?' The master said, 'It is not the embroidered tube of Mount Ji, and I am ashamed it is not the rabbit-hair tip from within the moon. Since the great king has deigned to ask, how would this mountain monk dare not present it?' He asked again, 'What is the king of Dharma?' The master said, 'It is not the family style of Dream Brush.'

福州極樂元儼禪師

Chan Master Yuanyan of Jile in Fuzhou

僧問。如何是極樂家風。師曰。滿目看不盡。問。萬法本無根。未審教學人承當甚麼。師曰。莫寐語。問。久處暗室。未達其源。今日上來。乞師一接。師曰。莫閉眼作夜好。曰。恁麼即優曇華拆。曲為今時。向上宗風。如何垂示。師曰。汝還識也無。曰。恁麼即息疑去也。師曰。莫向大眾前寐語。問。摩騰入漢即不問。達磨來梁時如何。師曰。如今豈謬。曰。恁麼即理出三乘。華開五葉。師曰。說甚麼三乘五葉。出去。

A monk asked, 'What is the family style of Jile?' The master said, 'It fills the eye and cannot be seen to the end.' A monk asked, 'The ten thousand dharmas have no root; what does the student take on?' The master said, 'Do not talk in your sleep.' A monk asked, 'Long dwelling in a dark room, I have not reached its source. Today I have come up; I beg the master for one reception.' The master said, 'Do not close your eyes and make it night.' He said, 'Then the udumbara flower opens, bending to the present time. As for the patriarch's style above, how does the master instruct?' The master said, 'Do you recognize it or not?' He said, 'Then I will rest my doubt.' The master said, 'Do not talk in your sleep before the assembly.' A monk asked, 'Matanga's entry into Han I do not ask; what about when Bodhidharma came to Liang?' The master said, 'How could it be mistaken now?' He said, 'Then the principle comes forth in the three vehicles and the flower opens into five petals.' The master said, 'What three vehicles and five petals? Get out.'

福州芙蓉山如體禪師

Chan Master Ruti of Furong Mountain in Fuzhou

僧問。如何是古人曲調。師良久。曰。聞麼。曰。不聞。師示頌曰。古曲發聲雄。今時韻亦同。若教第一指。祖佛盡迷蹤。

A monk asked, 'What is the ancients' tune?' The master was silent a long while and said, 'Do you hear it?' He said, 'I do not.' The master showed a verse: 'The old tune sounds forth majestic, and the tone of today is the same. If one were to teach the first finger, patriarchs and Buddhas would all lose their traces.'

洛京憩鶴山和尚

The Reverend of Qiguan Mountain in Luojing

僧問。如何是憩鶴。師以兩手鬪雲。鵓鳩鳩(風穴雲。鶴唳一聲喧宇宙。群鷄莫謂報知時)。問。駿馬不入西秦時如何。師曰。向甚麼處去。

A monk asked, 'What is Resting Crane?' The master put his two hands together and said, 'Coo, coo.' (Fengxue said, 'One crane's cry clamors through the universe; let not the flock of chickens claim to announce the time.') A monk asked, 'What about when a fine steed does not enter western Qin?' The master said, 'Where would it go?'

潭州溈山棲禪師

Chan Master Qi of Weishan in Tanzhou

僧問。正恁麼時如何親近。師曰。汝擬作麼生親近。曰。豈無方便。師曰。開元龍興。大藏小藏。問。如何是速疾神通。師曰。新衣成弊帛。問。如何是黃尋橋。師曰。賺卻多少人。問。不假忉忉。如何是和尚家風。師曰。莫作野幹聲。

A monk asked, 'Right at such a time, how does one draw near?' The master said, 'How do you intend to draw near?' He said, 'Is there no skillful means?' The master said, 'Kaiyuan, Longxing, the greater and lesser treasuries.' A monk asked, 'What is swift spiritual power?' The master said, 'New clothes become worn-out cloth.' A monk asked, 'What is the Yellow Search Bridge?' The master said, 'How many people has it cheated?' A monk asked, 'Without prattling, what is the reverend master's family style?' The master said, 'Do not make the sound of a jackal.'

吉州潮山延宗禪師

Chan Master Yanzong of Chaoshan in Jizhou

因資福來謁。師下禪床相接。福問。和尚住此山。得幾年也。師曰。鈍鳥棲蘆。困魚止濼。曰。恁麼則真道人也。師曰。且坐吃茶。問。如何是潮山。師曰。不宿屍。曰。如何是山中人。師曰。石上種紅蓮。問。如何是和尚家風。師曰。切忌犯朝儀。

Once Zifu came to call, and the master came down from the platform to receive him. Zifu asked, 'How many years has the reverend master dwelt on this mountain?' The master said, 'A dull bird perches in the reeds; a weary fish stops in the shallows.' He said, 'Then he is a true man of the Way.' The master said, 'Sit down and have tea.' A monk asked, 'What is Chaoshan?' The master said, 'It does not lodge a corpse.' He said, 'Who is the person in the mountain?' The master said, 'Planting red lotuses on rock.' A monk asked, 'What is the reverend master's family style?' The master said, 'Above all do not violate court etiquette.'

益州普通山普明禪師

Chan Master Puming of Putong Mountain in Yizhou

僧問。如何是佛性。師曰。汝無佛性。曰。蠢動含靈。皆有佛性。學人為何卻無。師曰。為汝向外求。問。如何是玄玄之珠。師曰。這箇不是。曰。如何是玄玄珠。師曰。失卻也。

A monk asked, 'What is Buddha-nature?' The master said, 'You have no Buddha-nature.' He said, 'Crawling things with spirit all have Buddha-nature. Why does the student not have it?' The master said, 'Because you seek it outside.' A monk asked, 'What is the pearl of pearls?' The master said, 'This is not it.' He said, 'What is the pearl of pearls?' The master said, 'It is lost.'

隨州雙泉山梁家庵永禪師

Chan Master Yong of the Liang Family Hut at Shuangquan Mountain in Suizhou

僧問。達磨九年面壁。意旨如何。師曰。睡不著。師問護國長老。隨陽一境。是男是女。各伸一問。問問各別。長老將何祇對。國以手空中畵一圓相。師曰。謝長老慈悲。國曰。不敢。師低頭不顧。問。如何得頓息諸緣去。師曰。雪上更加霜。

A monk asked, 'Bodhidharma sat facing the wall for nine years; what was his meaning?' The master said, 'He could not sleep.' The master asked the elder Huguo, 'In the whole region of Suiyang, men and women each put one question, and each question differs. How will the elder answer them?' Huguo drew a circle in the air with his hand. The master said, 'Thank you, elder, for your compassion.' Huguo said, 'I would not presume.' The master bowed his head and paid no further heed. A monk asked, 'How can one suddenly put all conditions to rest?' The master said, 'Add frost on top of snow.'

漳州保福院超悟禪師

Chan Master Chaowu of Baofu Monastery in Zhangzhou

僧問。魚未透龍門時如何。師曰。養性深潭。曰。透出時如何。師曰。才昇霄漢。眾類難追。曰。昇後如何。師曰。垂雲普覆。潤及大千。曰。還有不受潤者也無。師曰。有。曰。如何是不受潤者。師曰。直杌撐大陽。

A monk asked, 'What about before the fish has passed through the dragon gate?' The master said, 'Nourishing its nature in the deep pool.' He said, 'What about when it passes through?' The master said, 'Just as it rises into the nine heavens, the common kinds cannot follow.' He said, 'What about after it rises?' The master said, 'It hangs down clouds that cover all, moistening the great thousand worlds.' He said, 'Is there anyone who does not receive the moisture?' The master said, 'There is.' He said, 'Who is the one who does not receive the moisture?' The master said, 'A bare post propping up the sun.'

太原孚上座

Senior Monk Fu of Taiyuan

初在揚州光孝寺講涅槃經。有禪者阻雪。因往聽講。至三因佛性。三德法身。廣談法身妙理。禪者失笑。師講罷。請禪者吃茶。白曰。某甲素志狹劣。依文解義。適蒙見笑。且望見教。禪者曰。實笑座主不識法身。師曰。如此解說。何處不是。曰。請座主更說一遍。師曰。法身之理。猶若太虗。竪窮三際。橫亙十方。彌綸八極。包括二儀。隨緣赴感。靡不周徧。曰。不道座主說不是。祇是說得法身量邊事。實未識法身在。師曰。既然如是。禪德當為我說。曰。座主還信否。師曰。焉敢不信。曰。若如是。座主輟講旬日。於室內端然靜慮。收心攝念。善惡諸緣。一時放卻。師一依所教。從初夜至五更。聞鼓角聲。忽然契悟。便去扣門。禪者曰。阿誰。師曰。某甲。禪者咄曰。教汝傳持大教。代佛說法。夜來為甚麼醉酒臥街。師曰。禪德自來講經。將生身父母鼻孔扭揑。從今已去。更不敢如是。禪者曰。且去。來日相見。師遂罷講。徧歷諸方。名聞宇內。嘗遊浙中登徑山法會。一日於大佛殿前。有僧問。上座曾到五臺否。師曰。曾到。曰。還見文殊麼。師曰。見。曰。甚麼處見。師曰。徑山佛殿前見。其僧後適閩川。舉似雪峰。峰曰。何不教伊入嶺來。師聞。乃趣裝而邁。初至雪峰廨院憩錫。因分柑子與僧。長慶問。甚麼處將來。師曰。嶺外將來。曰。遠涉不易。擔負得來。師曰。柑子。柑子。次日上山。雪峰聞。乃集眾。師到法堂上。顧視雪峰。便下看知事。明日卻上禮拜曰。某甲昨日觸忤和尚。峰曰。知是般事便休。峰一日見師。乃指日示之。師搖手而出。峰曰。汝不肯我那。師曰。和尚搖頭。某甲擺尾。甚麼處是不肯。峰曰。到處也須諱卻。一日。眾僧晚參。峰在中庭臥。師曰。五州管內。祇有這老和尚較些子。峰便起去。峰嘗問師。見說臨濟有三句。是否。師曰。是。曰。作麼生是第一句。

He first lectured on the Nirvana Sutra at Guangxiao Monastery in Yangzhou. A Chan monk, held up by snow, came to listen to the lecture. When he reached the three causes and the Buddha-nature, and the three virtues and the Dharma body, and spoke broadly of the wondrous principle of the Dharma body, the Chan monk laughed out loud. When the master had finished lecturing, he invited the Chan monk to tea and said, 'My aspirations have always been narrow and mean, and I explain the meaning according to the text. Just now I was laughed at; I hope to be instructed.' The Chan monk said, 'I laughed because the lecturer does not know the Dharma body.' The master said, 'In what way is my explanation wrong?' He said, 'Please, lecturer, say it once more.' The master said, 'The principle of the Dharma body is like the great void. Vertically it exhausts the three periods; horizontally it spans the ten directions. It fills the eight limits and encompasses the two principles. Following conditions and responding to sense, there is nowhere it does not reach.' He said, 'I do not say the lecturer's explanation is wrong; you have only spoken of the measure of the Dharma body, and truly do not know the Dharma body.' The master said, 'Since that is so, virtuous Chan one, you must speak it for me.' He said, 'Does the lecturer still have faith?' The master said, 'How would I dare not?' He said, 'If so, lecturer, stop lecturing for ten days, and in your room sit upright in quiet contemplation, gathering in the mind and collecting the thoughts, and let go at once of all conditions, good and evil.' The master did exactly as he was taught. From the first watch of the night until the fifth watch he heard the sound of drum and horn, and was suddenly enlightened. He went to knock at the door. The Chan monk said, 'Who is it?' The master said, 'It is I.' The Chan monk scolded him: 'I tell you to transmit and uphold the great teaching and speak the Dharma for the Buddha. Why were you drunk last night and lying in the street?' The master said, 'Virtuous Chan one, you have been lecturing all along and twisting the nostrils of your living father and mother. From now on I will not dare do so.' The Chan monk said, 'Go for now. We will meet tomorrow.' So the master stopped lecturing, traveled to all the regions, and his fame was heard throughout the land. He once traveled in Zhejiang and attended the Dharma assembly at Jingshan. One day in front of the Great Buddha Hall a monk asked him, 'Has the senior ever been to Mount Wutai?' The master said, 'I have.' He said, 'Did you see Manjushri?' The master said, 'I did.' He said, 'Where did you see him?' The master said, 'I saw him in front of the Buddha hall at Jingshan.' That monk later went to Minchuan and reported this to Xuefeng. Xuefeng said, 'Why did you not have him come into the mountains?' When the master heard this, he packed up and set out. When he first arrived, he rested his staff at Xuefeng's branch monastery. He shared oranges with a monk. Changqing asked, 'Where did these come from?' The master said, 'From beyond the mountains.' He said, 'Crossing far is not easy; you carried them here.' The master said, 'Oranges, oranges.' The next day he went up the mountain. When Xuefeng heard of it, he gathered the assembly. When the master reached the Dharma hall, he looked at Xuefeng, then went down to see the administrators. The next day he came up again, bowed, and said, 'Yesterday I offended the reverend master.' Xuefeng said, 'Knowing it is that sort of thing, then let it be.' One day Xuefeng saw the master, pointed at the sun, and showed it to him. The master waved his hand and went out. Xuefeng said, 'You do not approve of me?' The master said, 'The reverend master shakes his head, I wag my tail; where is the disapproval?' Xuefeng said, 'Even so, you must conceal it wherever you go.' One day, at the monks' evening assembly, Xuefeng was lying in the central courtyard. The master said, 'Within the five prefectures, only this old reverend is somewhat better.' Xuefeng then got up and left. Xuefeng once asked the master, 'I hear Linji had three phrases; is that so?' The master said, 'It is.' He said, 'What is the first phrase?'

師舉目視之。峰曰。此猶是第二句。如何是第一句。師叉手而退。自此雪峰深器之。室中印解。師資道契。更不他遊。而掌浴焉。一日。玄沙上。問訊雪峰。峰曰。此間有箇老鼠子。今在浴室裡。沙曰。待與和尚勘過。言訖到浴室。遇師打水。沙曰。相看上座。師曰。已相見了。沙曰。甚麼劫中曾相見。師曰。瞌睡作麼。沙卻入方丈。白雪峰曰。已勘破了。峰曰。作麼生勘伊。沙舉前話。峰曰。汝著賊也。鼓山問師。父母未生時。鼻孔在甚麼處。師曰。老兄先道。山曰。如今生也。汝道在甚麼處。師不肯。山卻問。作麼生。師曰。將手中扇子來。山與扇子。再徵前話。師搖扇不對。山罔測。乃敺師一拳。鼓山赴大王請。雪峰門送。回至法堂。乃曰。一隻聖箭直射九重城裡去也。師曰。是伊未在。峰曰。渠是徹底人。師曰。若不信。待某甲去勘過。遂趂至中路。便問。師兄向甚麼處去。山曰。九重城裡去。師曰。忽遇三軍圍繞時如何。山曰。他家自有通霄路。師曰。恁麼則離宮失殿去也。山曰。何處不稱尊。師拂袖便回。峰問。如何。師曰。好隻聖箭。中路折卻了也。遂舉前話。峰乃曰。奴渠語在。師曰。這老凍膿猶有鄉情在。師在庫前立。有僧問。如何是觸目菩提。師踢狗子。作聲走。僧無對。師曰。小狗子不消一踢。保福簽瓜次。師至。福曰。道得與汝瓜吃。師曰。把將來。福度與一片。師接得便去。師不出世。諸方目為太原孚上座。後歸維揚。陳尚書留在宅供養。一日謂尚書曰。來日講一遍大涅槃經。報答尚書。書致齋茶畢。師遂陞座。良久。揮尺一下曰。如是我聞。乃召尚書。書應諾。師曰。一時佛在。便乃脫去。

The master raised his eyes and looked at him. Xuefeng said, 'That is still the second phrase. What is the first phrase?' The master crossed his hands and withdrew. From then on Xuefeng deeply esteemed him. He was certified in the room, and teacher and disciple were in accord in the Way; he no longer traveled elsewhere, and served as bath attendant. One day Xuansha came up and greeted Xuefeng. Xuefeng said, 'There is a little mouse here; he is now in the bathhouse.' Xuansha said, 'Let me examine him for the reverend master.' With that he went to the bathhouse and found the master fetching water. Xuansha said, 'I look up to you, senior.' The master said, 'We have already met.' Xuansha said, 'In what kalpa did we ever meet?' The master said, 'Why doze?' Xuansha went back into the abbot's quarters and told Xuefeng, 'I have already exposed him.' Xuefeng said, 'How did you examine him?' Xuansha repeated the earlier words. Xuefeng said, 'You have been robbed.' Gushan asked the master, 'Before father and mother were born, where were your nostrils?' The master said, 'Elder brother, you speak first.' Gushan said, 'Now that I am born, where do you say they are?' The master did not approve. Gushan asked in turn, 'How is it?' The master said, 'Bring me the fan in your hand.' Gushan gave him the fan, and pressed the former question again. The master waved the fan and did not answer. Gushan could not fathom it, and gave the master a punch. When Gushan went to the king's invitation, Xuefeng saw him off at the gate. When he returned to the Dharma hall he said, 'A single sage arrow has shot straight into the nine-fold city.' The master said, 'He is not there yet.' Xuefeng said, 'He is a man who has gone through to the bottom.' The master said, 'If you do not believe it, let me go examine him.' So he hurried after him to the middle of the road and asked, 'Where is the senior brother going?' Gushan said, 'Into the nine-fold city.' The master said, 'Suppose he meets three armies surrounding him, what then?' Gushan said, 'He has his own road through to the sky.' The master said, 'Then he leaves the palace and loses the hall.' Gushan said, 'Where is he not honored?' The master shook his sleeve and went back. Xuefeng asked, 'How was it?' The master said, 'A fine sage arrow, but it broke in mid-road.' Then he told the earlier words. Xuefeng said, 'His words still hold.' The master said, 'This old frozen pus-bag still has hometown feelings.' Once the master was standing in front of the storehouse. A monk asked, 'What is the bodhi that meets the eye?' The master kicked a dog, which yelped and ran off. The monk had no reply. The master said, 'A little dog is not worth a kick.' Once, as Baofu was marking melons, the master came. Baofu said, 'If you can say something, I will give you a melon to eat.' The master said, 'Bring it here.' Baofu handed him a slice. The master took it and left. The master did not come forth into the world. The various regions regarded him as Senior Monk Fu of Taiyuan. Later he returned to Weiyang, and Minister Chen kept him in his own house to make offerings. One day he told the minister, 'Tomorrow I will lecture once through the Great Nirvana Sutra, to repay the minister.' When the minister had finished the vegetarian feast and tea, the master ascended the seat. After a long silence he waved his ruler once and said, 'Thus have I heard.' Then he called the minister. The minister answered. The master said, 'At one time the Buddha was at.' Then he passed away.

南嶽般若惟勁寶聞禪師

Chan Master Baowen Weijin of Prajna Monastery in Nanyue

福州人也。師雪峰而友玄沙。深入玄奧。一日問鑑上座。聞汝註楞嚴。是否。鑑曰。不敢。師曰。二文殊作麼生註。曰。請師鑑。師乃揚袂而去。師嘗續寶林傳四卷。紀貞元之後宗門繼踵之源流者。又別著南嶽高僧傳。皆行於世。

He was a man of Fuzhou. He took Xuefeng as his teacher and Xuansha as his friend, and penetrated deeply into the mystery. One day he asked Senior Jian, 'I hear you have commented on the Surangama Sutra; is that so?' Jian said, 'I would not presume.' The master said, 'How do you comment on the two Manjushris?' He said, 'Please, master, look into it.' The master then waved his sleeve and left. The master once continued the Baolin Biographies by four fascicles, recording the source and course of the successive transmissions of the school after the Zhenyuan era. He also wrote separately the Biographies of Eminent Monks of Nanyue, both of which circulate in the world.

感潭資國禪師法嗣

Dharma Heirs of Chan Master Ziguo of Gantan

安州白兆志圓顯教禪師

Chan Master Xianjiao Zhiyuan of Baizhao in Anzhou

僧問。諸佛心印甚麼人傳。師曰。達磨大師。曰。達磨爭能傳得。師曰。汝道甚麼人傳得。問。如何是直截一路。師曰。截。問。如何是佛法大意。師曰。苦。問。如何是道。師曰。普。問。如何是學人自己。師曰。失。問。如何是得無山河大地去。師曰。不起見。問。如何是畢缽羅窟迦葉道場中人。師曰。釋迦牟尼佛。問。如何是朱頂王菩薩。師曰。問那箇赤頭漢作麼。

A monk asked, 'Who transmits the mind seal of all Buddhas?' The master said, 'Great Master Bodhidharma.' He said, 'How could Bodhidharma transmit it?' The master said, 'Who do you say transmitted it?' A monk asked, 'What is the direct road?' The master said, 'Cut.' A monk asked, 'What is the great meaning of the Buddha Dharma?' The master said, 'Bitter.' A monk asked, 'What is the Way?' The master said, 'Universal.' A monk asked, 'What is the student himself?' The master said, 'Lost.' A monk asked, 'How does one attain the removal of mountains, rivers, and the great earth?' The master said, 'Do not give rise to views.' A monk asked, 'Who is the person in Kashyapa's Dharma seat at the Pilu cave?' The master said, 'Shakyamuni Buddha.' A monk asked, 'What is the bodhisattva King Red Crown?' The master said, 'Why ask about that red-headed fellow?'