The Five Lamps Meeting at the Source, Scroll Seven

音釋

Pronunciation Glosses

謴(古困切)𤞞(餘玉切)譸(竹尤切)嗢(烏汶切)噦(乙劣切)

謴 (fanqie gu-kun) 𤞞 (fanqie yu-yu) 诪 (fanqie zhu-you) 嗢 (fanqie wu-wen) 哕 (fanqie yi-lie)

青原下七世

The Seventh Generation below Qingyuan

瑞巖彥禪師法嗣

Dharma Heirs of Chan Master Yanyan of Ruiyan

南嶽橫龍和尚

The Reverend of Henglong in Nanyue

初住金輪。僧問。如何是金輪第一句。師曰。鈍漢。問。如何是金輪一隻箭。師曰。過也。問。如何是祖師燈。師曰。八風吹不滅。曰。恁麼則闇冥不生也。師曰。白日沒閑人。

He first dwelt at Jinlun. A monk asked, 'What is Jinlun's first phrase?' The master said, 'A dull fellow.' A monk asked, 'What is Jinlun's single arrow?' The master said, 'Past.' A monk asked, 'What is the Patriarch's lamp?' The master said, 'The eight winds cannot blow it out.' He said, 'Then darkness is not born.' The master said, 'In broad daylight there is no idle man.'

溫州瑞峰院神祿禪師

Chan Master Shenlu of Ruifeng Monastery in Wenzhou

福州人也。久為瑞巖侍者。後開山創院。學侶依附。師有偈曰。蕭然獨處意沉吟。誰信無絃發妙音。終日法堂唯靜坐。更無人問本來心。時有朋彥上座問曰。如何是本來心。師召朋彥。彥應諾。師曰。與老僧點茶來。彥於是信入。

He was a man of Fuzhou. For a long time he served as attendant to Ruiyan. Later he opened the mountain and founded the monastery, and students attached themselves to him. The master had a verse: 'Alone and desolate, my thoughts murmur; who believes the stringless gives forth a wondrous sound? All day in the Dharma hall I only sit in stillness, and no one asks about the original mind.' At that time Senior Monk Pengyan asked, 'What is the original mind?' The master called, 'Pengyan.' Pengyan answered. The master said, 'Bring this old monk some tea.' Pengyan thereupon entered with faith.

玄泉彥禪師法嗣

Dharma Heirs of Chan Master Xuanquan Yan

鄂州黃龍山誨機超慧禪師

Chan Master Chaohui Huiji of Huanglong Mountain in Ezhou

清河張氏子。初參巖頭。問。如何是祖師西來意。頭曰。你還解救餈麼。師曰。解。頭曰。且救餈去。後到玄泉。問。如何是祖師西來意。泉拈起一莖皂角曰。會麼。師曰。不會。泉放下皂角。作洗衣勢。師便禮拜曰。信知佛法無別。泉曰。你見甚麼道理。師曰。某甲曾問巖頭。頭曰。你還解救餈麼。救餈也祇是解粘。和尚提起皂角。亦是解粘。所以道無別。泉呵呵大笑。師遂有省。住後。僧問。不問祖佛邊事。如何是平常之事。師曰。我住山得十五年也。問。如何是和尚家風。師曰。琉璃缽盂無底。問。如何是君王劒。師曰。不傷萬類。曰。佩者如何。師曰。血濺梵天。曰。大好不傷萬類。師便打。問。佛在日為眾生說法。佛滅後有人說法否。師曰。慚愧佛。問。毛吞巨海。芥納須彌。不是學人本分事。如何是學人本分事。師曰。封了合盤市裡揭。問。急切相投。請師通信。師曰。火燒裙帶香。問。如何是大疑底人。師曰。對坐盤中弓落盞。曰。如何是不疑底人。師曰。再坐盤中弓落盞。問。風恬浪靜時如何。師曰。百尺竿頭五兩垂。師將順世。僧問。百年後。缽囊子甚麼人將去。師曰。一任將去。曰。裡面事如何。師曰。線綻方知。曰。甚麼人得。師曰。待海鷰雷聲。即向汝道。言訖而寂。

He was a son of the Zhang family of Qinghe. He first studied under Yantou and asked, 'What is the meaning of the Patriarch's coming from the west?' Yantou said, 'Do you know how to unstick rice cakes?' The master said, 'I do.' Yantou said, 'Then go unstick rice cakes.' Later he came to Xuanquan and asked, 'What is the meaning of the Patriarch's coming from the west?' Xuanquan picked up a pod of soap-bean and said, 'Do you understand?' The master said, 'I do not.' Xuanquan put down the soap-bean and made the gesture of washing clothes. The master then bowed and said, 'I truly know that the Buddha Dharma is without difference.' Xuanquan said, 'What principle have you seen?' The master said, 'I once asked Yantou. Yantou said, Do you know how to unstick rice cakes? Unsticking rice cakes is just unsticking. When the reverend master picked up the soap-bean, that too is unsticking. Therefore I say there is no difference.' Xuanquan laughed heartily. The master then had an awakening. After he took up residence, a monk asked, 'Setting aside the matters of patriarchs and Buddhas, what is the ordinary matter?' The master said, 'I have been dwelling on this mountain fifteen years.' A monk asked, 'What is the reverend master's family style?' The master said, 'A crystal bowl without a bottom.' A monk asked, 'What is the king's sword?' The master said, 'It does not injure the ten thousand kinds.' He said, 'What about the one who wears it?' The master said, 'Its blood splashes the Brahma heaven.' He said, 'Excellent — it does not injure the ten thousand kinds.' The master struck him. A monk asked, 'When the Buddha was in the world he taught the Dharma for living beings. After the Buddha's extinction, does anyone teach the Dharma?' The master said, 'The Buddha of shame.' A monk asked, 'A hair swallows the great ocean and a mustard seed holds Mount Sumeru — but that is not the student's own matter. What is the student's own matter?' The master said, 'Sealed the whole tray, and lifted it in the marketplace.' A monk asked, 'Urgently pressing close, I beg the master to give me word.' The master said, 'Fire burns the sash, and it smells sweet.' A monk asked, 'What about a person of great doubt?' The master said, 'Sitting opposite on the tray, the bow falls on the cup.' He said, 'What about a person without doubt?' The master said, 'Sitting again on the tray, the bow falls on the cup.' A monk asked, 'What about when the wind is calm and the waves are still?' The master said, 'On a hundred-foot pole, the five ounces hang.' As the master was about to pass away, a monk asked, 'A hundred years from now, who will take away the bowl and bag?' The master said, 'Let whoever will take it.' He said, 'What about the matter inside?' The master said, 'Only when the thread bursts will you know.' He said, 'Who gets it?' The master said, 'When the sea swallows thunder, I will tell you.' With these words he passed into quiescence.

洛京栢谷和尚

The Reverend of Baigu in Luojing

僧問。普滋法雨時如何。師曰。有道傳天位。不汲鳳凰池。問。九旬禁足三月事如何。師曰。不墜蠟人機。

A monk asked, 'What about when the Dharma rain falls universally?' The master said, 'There is a way to transmit the heavenly position; one does not draw from the phoenix pool.' A monk asked, 'What about the matter of the three months of the ninety-day confinement?' The master said, 'One does not fall into the wax figure's trap.'

懷州玄泉二世和尚

The Second Generation Chan Master of Xuanquan in Huaizhou

僧問。辭窮理盡時如何。師曰。不入理。豈同盡。問。妙有玄珠。如何取得。師曰。不似摩尼絕影豔。碧眼胡人豈能見。曰。有口道不得時如何。師曰。三寸不能齊皷韻。瘂人解唱木人歌。

A monk asked, 'What about when words are exhausted and principle is ended?' The master said, 'Not entering principle, how could it be the same as ended?' A monk asked, 'The wondrous being, the mysterious pearl — how does one obtain it?' The master said, 'It is not like the mani that cuts off shadow and luster; how could a blue-eyed barbarian see it?' He said, 'What about when one has a mouth but cannot speak?' The master said, 'Three inches cannot match the drum's tone; a mute can sing the wooden man's song.'

潞府妙勝玄密禪師

Chan Master Xuanmi of Miaosheng in Lu Prefecture

僧問。四山相逼時如何。師曰。紅日不垂影。暗地莫知音。曰。學人不會。師曰。鶴透群峰。何伸向背。問。雪峰一曲千人唱。月裡挑燈誰最明。師曰。無音和不齊。明暗豈能收。

A monk asked, 'What about when the four mountains press in?' The master said, 'The red sun does not cast a shadow; in the dark place no one knows the sound.' He said, 'The student does not understand.' The master said, 'A crane passes through the peaks; how could it show front or back?' A monk asked, 'One tune of Xuefeng is sung by a thousand people; who is brightest among those who light a lamp within the moon?' The master said, 'The soundless cannot be harmonized; how could brightness and darkness contain it?'

羅山閑禪師法嗣

Dharma Heirs of Chan Master Xian of Luoshan

婺州明招德謙禪師

Chan Master Deqian of Mingzhao in Wuzhou

受羅山印記。靡滯於一隅。激揚玄旨。諸老宿皆畏其敏揵。後學鮮敢當其鋒者。嘗到招慶。指壁畵問僧。那箇是甚麼神。曰。護法善神。師曰。會昌沙汰時。向甚麼處去來。僧無對。師令僧問演侍者。演曰。汝甚麼劫中遭此難來。僧回舉似師。師曰。直饒演上座。他後聚一千眾。有甚麼用處。僧禮拜。請別語。師曰。甚麼處去也。次到坦長老處。坦曰。夫參學。一人所在亦須到。半人所在亦須到。師便問。一人所在即不問。作麼生是半人所在。坦無對。後令小師問師。師曰。汝欲識半人所在麼。也祇是弄泥團漢。清上座舉仰山插鍬話問師。古人意在叉手處。插鍬處。師召清。清應諾。師曰。還夢見仰山麼。清曰。不要上座下語。祇要商量。師曰。若要商量。堂頭自有一千五百人老師在。又到雙巖。巖請吃茶次。曰。某甲致一問。若道得。便捨院與闍黎住。若道不得。即不捨院。遂舉金剛經云。一切諸佛及諸佛阿耨多羅三藐三菩提法。皆從此經出。且道此經是何人說。師曰。說與不說。拈向這邊著。祇如和尚。決定喚甚麼作此經。巖無對。師又曰。一切賢聖。皆以無為法而有差別。則以無為法為極則。憑何而有差別。祇如差別。是過不是過。若是過。一切賢聖悉皆是過。若不是過。決定喚甚麼作差別。巖亦無語。師曰。噫。雪峰道底。師訪保寧。於中路相遇。便問。兄是道伴中人。乃點鼻頭曰。這箇礙塞我不徹。與我拈卻少時得麼。寧曰。和尚有來多少時。師曰。噫。洎賺我踏破一緉草鞋。便回國泰代曰。非但某甲。諸佛亦不奈何。師曰。因甚麼以己方人。師在婺州智者寺。居第一座。尋常不受淨水。主事嗔曰。上座不識觸淨。為甚麼不受淨水。師跳下床。提起淨瓶曰。這箇是觸是淨。事無語。師乃撲破。自爾道聲遐播。眾請居明招山開法。四來禪者盈於堂室。上堂。全鋒敵勝。罕遇知音。同死同生。

He received the seal of Luoshan and did not stagnate in one corner. He stirred up and raised the mysterious purport, and all the elder adepts feared his agility. Few of the later students dared stand against his edge. He once went to Zhaoqing and, pointing at a wall painting, asked a monk, 'What deity is that?' The monk said, 'A good protecting Dharma deity.' The master said, 'During the Huichang persecution, where did he go?' The monk had no reply. The master had a monk ask the attendant Yan. Yan said, 'In what kalpa did you undergo this calamity?' The monk went back and told the master. The master said, 'Even if Senior Yan later gathers a thousand followers, what use is it?' The monk bowed and asked for another answer. The master said, 'Where has he gone?' Next he went to Elder Tan. Tan said, 'In studying, one must go where one person is, and one must also go where half a person is.' The master then asked, 'The place of one person I do not ask; what is the place of half a person?' Tan had no reply. Later he had a junior monk ask the master. The master said, 'Do you want to know the place of half a person? It is only a fellow playing with a lump of mud.' Senior Qing brought up Yangshan's planting the spade and asked the master, 'Did the ancients' meaning lie in the crossing of hands or in the planting of the spade?' The master called, 'Qing.' Qing answered. The master said, 'Have you dreamed of Yangshan?' Qing said, 'Do not give the senior an answer; let us just discuss it.' The master said, 'If you want discussion, the hall master has his own fifteen hundred masters.' Again he went to Shuangyan. As Shuangyan invited him to tea, he said, 'I will put one question. If you can answer it, I will give up the monastery for you to dwell in. If you cannot, I will not give it up.' Then he brought up the Diamond Sutra: 'All Buddhas and the Dharma of anuttara-samyak-sambodhi (meaning supreme perfect enlightenment, the complete awakening certified by the Buddha) of all Buddhas all come forth from this sutra. Now tell me, who spoke this sutra?' The master said, 'Spoken or unspoken, put it over on this side. As for the reverend master, what exactly do you call this sutra?' Shuangyan had no reply. The master said again, 'All worthies and sages differ only by the unconditioned Dharma, and so they take the unconditioned Dharma as the ultimate standard. On what grounds are there differences? As for those differences, are they a fault or not? If they are a fault, then all worthies and sages are at fault. If they are not a fault, what exactly do you call a difference?' Shuangyan again had nothing to say. The master said, 'Ah. What Xuefeng said.' The master visited Baoning and met him in mid-road, and said, 'Brother, you are one of my companions on the Way.' Then he pointed at his nose and said, 'This thing blocks me and I cannot get through. Can you remove it for me for a moment?' Baoning said, 'How long has the reverend master had it?' The master said, 'Ah. I nearly wore through a pair of straw sandals for nothing.' Then he returned to Guotai and offered in his stead: 'Not only I, but all Buddhas cannot help it either.' The master said, 'Why measure others by yourself?' The master was at the Zhizhe Monastery in Wuzhou, holding the position of first seat. He ordinarily did not accept pure water. The steward scolded him: 'The senior does not know defiled from pure; why do you not accept the pure water?' The master jumped down from his seat, picked up the pure water bottle, and said, 'Is this defiled or pure?' The steward had nothing to say. The master then smashed it. From then on his fame spread far. The assembly asked him to dwell at Mingzhao Mountain and open the teaching. Chan students came from all quarters and filled the hall and rooms. Ascending the hall, he said: 'To match the full edge and overcome victory, one rarely meets a kindred spirit. To die together and live together,

萬中無一。尋言逐句。其數河沙。舉古舉今。滅胡種族。向上一路。啐啄猶乖。儒士相逢。握鞭回首。沙門所見。誠實苦哉。拋卻真金。隨隊撮土。報諸稚子。莫謾波波。解得他玄。猶兼瓦礫。不如一擲。騰過太虗。祇者靈鋒。阿誰敢近。任君來箭。方稱丈夫。擬欲吞聲。不消一攫。僧問。師子未出窟時如何。師曰。俊鷂趂不及。曰。出窟後如何。師曰。萬里正紛紛。曰。欲出不出時如何。師曰。嶮。曰。向去事如何。師曰。劄。問。如何是透法身外一句子。師曰。北斗後翻身。問。十二時中如何趣向。師曰。拋向金剛地上著。問。文殊與維摩對談何事。師曰。葛巾紗帽。已拈向這邊著也。問。如何是和尚家風。師曰。齩得著是好手。問。放鶴出籠和煙去時如何。師曰。爭奈頭上一點何。問。無煙之火。是甚麼人向得。師曰。不惜眉毛底。曰。和尚還向得麼。師曰。汝道我有多少莖眉毛在。新到參。才上法堂。師舉拂子卻擲下。其僧珍重。便下去。師曰。作家。作家。問。全身佩劒時如何。師曰。忽遇正恁麼時又作麼生。僧無對。一日天寒。上堂。眾才集。師曰。風頭稍硬。不是汝安身立命處。且歸暖室商量。便歸方丈。大眾隨至立定。師又曰。才到暖室。便見瞌睡。以拄杖一時趂下。師問國泰。古人道俱胝祇念三行呪。便得名超一切人。作麼生與他拈卻三行呪。便得名超一切人。泰竪起一指。師曰。不因今日。爭識得瓜洲客。師有師叔在廨院不安。附書來問曰。某甲有此大病。如今正受疼痛。一切處安置伊不得。還有人救得麼。師回信曰。頂門上中此金剛箭。透過那邊去也。會下有僧去。住庵一年後卻來。禮拜曰。古人道三日不相見。莫作舊時看。師撥開胸曰。汝道我有幾莖葢膽毛。僧無對。師卻問。汝甚麼時離庵。曰。今朝。師曰。來時折腳鐺子。分付與阿誰。僧又無語。師乃喝出。問。承師有言。

(The master continued:) 'not one in ten thousand. Seeking words and chasing phrases — their number is like the sands of the Ganges. Citing the ancients and citing the moderns destroys the barbarian seed. As for the road above, the pecking and cracking still miss. When Confucian scholars meet, they grip the whip and turn their heads. What a shramana sees is truly bitter. Throwing away true gold, they follow the crowd and pick up dirt. I tell you youngsters: do not idly fuss. Understanding his mystery still comes with rubble. Better to cast it all away in one throw and leap across the great void. This numinous edge — who dares come near? Let your arrows come; then you may be called a great man. If you intend to swallow your voice, it will not take even one snatch.' A monk asked, 'What about before the lion has left its den?' The master said, 'A swift hawk cannot catch up.' He said, 'What about after it leaves the den?' The master said, 'Ten thousand li in confusion.' He said, 'What about when it is about to leave and not yet leaving?' The master said, 'Dangerous.' He said, 'What about the matter of going on?' The master said, 'Prick.' A monk asked, 'What is the phrase that penetrates beyond the Dharma body?' The master said, 'Turn over behind the North Dipper.' A monk asked, 'How should one direct oneself through the twelve hours?' The master said, 'Throw it down on the vajra ground.' A monk asked, 'What did Manjushri and Vimalakirti talk about?' The master said, 'The hempen scarf and the gauze cap have already been picked up and put on this side.' A monk asked, 'What is the reverend master's family style?' The master said, 'If you can bite into it, you are a good hand.' A monk asked, 'What about releasing the crane from its cage to go with the mist?' The master said, 'What about that one spot on its head?' A monk asked, 'Who can face the fire without smoke?' The master said, 'One who does not spare his eyebrows.' He said, 'Can the reverend master face it?' The master said, 'How many stalks of eyebrows do you say I have?' A newly arrived monk came to call. He had just mounted the Dharma hall when the master raised his whisk and then threw it down. That monk said, 'Take care,' and started down. The master said, 'An adept, an adept.' A monk asked, 'What about one who wears a sword over his whole body?' The master said, 'Suppose he suddenly meets just such a time — what then?' The monk had no reply. One day it was cold, and the master ascended the hall. The assembly had just gathered when the master said, 'The wind's edge is a bit hard; it is not the place for you to settle your body and establish your life. Go back to the warm room and discuss it.' Then he returned to the abbot's quarters. The assembly followed and stood there. The master said again, 'You have just reached the warm room, and already you are dozing.' He drove them all down with his staff. The master asked Guotai, 'The ancients said that Judi merely recited three lines of incantation and thereby won a name surpassing everyone. How would you remove his three lines of incantation so that he still wins a name surpassing everyone?' Guotai held up one finger. The master said, 'Were it not for today, how would one recognize the visitor from Guazhou?' The master had a Dharma uncle who was ill at the branch monastery and sent a letter asking, 'I have this grave illness and am now suffering great pain. There is no place anywhere I can put it. Is there anyone who can save me?' The master wrote back, 'Struck by this vajra arrow on the crown of the head, it has passed through to the other side.' A monk in the assembly went and dwelt in a hut for a year, then came back, bowed, and said, 'The ancients said that after three days apart one should not look on a person as before.' The master opened his robe and said, 'How many stalks of chest-hair do you say I have?' The monk had no reply. The master asked in turn, 'When did you leave the hut?' He said, 'This morning.' The master said, 'The broken-legged pot you had when you came — to whom did you hand it over?' The monk again had nothing to say. The master then shouted him out. A monk asked, 'I have heard the master say:'

我住明招頂。興傳古佛心。如何是明招頂。師曰。換卻眼。曰。如何是古佛心。師曰。汝還氣急麼。問。學人拏雲㸕浪。上來請師展缽。師曰。拶破汝頂。曰。也須仙陀去。師便打。趂出。師有頌示眾曰。明招一拍和人稀。此是真宗上妙機。石火瞥然何處去。朝生之子合應知。臨遷化。上堂告眾。囑付訖。僧問。和尚百年後向甚麼處去。師擡起一足曰。足下看取。中夜問侍者。昔日靈山會上。釋迦如來展開雙足。放百寶光。遂展足曰。吾今放多少。者曰。昔日世尊。今宵和尚。師以手撥眉曰。莫孤負麼。乃說偈曰。驀刀叢裡逞全威。汝等諸人善護持。火裡鐵牛生犢子。臨岐誰解湊吾機。偈畢。端坐而逝。塔院存焉。

(The monk continued his question:) 'I dwell on the summit of Mingzhao and wish to transmit the mind of the ancient Buddha. What is the summit of Mingzhao?' The Master said, 'Change your eyes.' He said, 'What is the mind of the ancient Buddha?' The Master said, 'Are you still short of breath?' Someone asked, 'The student grasps clouds and seizes waves, and has come up to ask the Master to open his bowl.' The Master said, 'It will crush your skull.' He said, 'Then one must be a fairy goblin to get away.' The Master then hit him and drove him out. The Master had a verse to show the assembly: 'At Mingzhao's single clap few keep time; this is the true school's supreme wondrous mechanism. Where does the flint spark flash off to? The child born in the morning should know.' When he was about to pass away, he ascended the hall, told the assembly, and gave his instructions. A monk asked, 'After the Reverend's hundred years, where will you go?' The Master raised one foot and said, 'Look at the sole of the foot.' At midnight he asked his attendant, 'Long ago at the assembly on Vulture Peak, Sakyamuni Tathagata stretched out both feet and emitted a hundred treasures of light.' Then he stretched out his foot and said, 'How much am I emitting now?' The attendant said, 'Formerly the World-Honored One, tonight the Reverend.' The Master stroked his eyebrows with his hand and said, 'Do not betray it.' Then he spoke a verse: 'In the thicket of blades I display the full majesty; you people, guard it well. In the fire the iron ox bears a calf — at the fork in the road, who can match my mechanism?' When the verse was done, he sat upright and passed away. His stupa courtyard still stands.

洪州大寧院隱微覺寂禪師

Chan Master Yinwei Jueji of Daning Monastery in Hongzhou

豫章新淦楊氏子。誕夕有光明貫室。年七歲。依本邑石頭院道堅禪師出家受具。歷參宗匠。至羅山。山導以師子在窟出窟之要。因而省悟。後回江表。會龍泉宰李孟俊請居十善道場。闡揚宗旨。上堂。還有騰空底麼。出來。眾無出者。師說偈曰。騰空正是時。應須眨上眉。從茲出倫去。莫待白頭兒。僧問。如何是十善橋。師曰。險。曰。過者如何。師曰。喪。問。資福和尚遷化向甚麼處去。師曰。草鞋破。問。如何是黃梅一句。師曰。即今作麼生。曰。如何通信。師曰。九江路絕。問。初心後學。如何是學。師曰。頭戴天。曰。畢竟如何。師曰。腳踏地。問。如何是法王劒。師曰。露。曰。還殺人也無。師曰。作麼。問。如何是龍泉劒。師曰。不出匣。曰。便請出匣。師曰。星辰失位。問。國界安寧。為甚麼珠不現。師曰。落在甚麼處。

was a son of the Yang family of Xingan in Yuzhang. On the night of his birth a light shone through the house. At seven he left home and received full ordination under Chan Master Daojian of Shitou Monastery in his own district. He studied under master craftsmen everywhere, and came to Luoshan. Luoshan guided him in the essentials of the lion in its den and leaving its den, and from this he awakened. Later he returned to Jiangbiao. It happened that Li Mengjun, magistrate of Longquan, invited him to live at the Shishan place of practice and unfold the ancestral purport. Ascending the hall: 'Is there anyone who can soar into the sky? Come forward.' No one in the assembly came forward. The Master spoke a verse: 'Now is the time to soar into the sky; you should blink and raise your brows. From here go beyond your kind; do not wait to be a white-haired child.' A monk asked, 'What is the bridge of the ten virtues?' The Master said, 'Dangerous.' He said, 'What of the one who crosses?' The Master said, 'He perishes.' Someone asked, 'Where has the Reverend Zifu gone since he passed away?' The Master said, 'His straw sandals are worn out.' Someone asked, 'What is the one phrase of Huangmei?' The Master said, 'And just now, how is it?' He said, 'How is it communicated?' The Master said, 'The road to Jiujiang is cut off.' Someone asked, 'For a beginner and late student, what is learning?' The Master said, 'Wearing heaven on the head.' He said, 'After all, how is it?' The Master said, 'Standing on earth with the feet.' Someone asked, 'What is the Dharma King's sword?' The Master said, 'Exposed.' He said, 'Does it still kill people?' The Master said, 'What?' Someone asked, 'What is the Longquan sword?' The Master said, 'It does not leave its sheath.' He said, 'Please let it leave the sheath.' The Master said, 'The stars and planets lose their places.' Someone asked, 'The realm is at peace — why does the pearl not appear?' The Master said, 'Where has it fallen?'

衡州華光範禪師

Chan Master Fan of Huaguang in Hengzhou

僧問。靈臺不立。還有出身處也無。師曰。有。曰。如何是出身處。師曰。出。問。如何是西來意。師曰。道。問。如何是佛法大意。師曰。驗。問。牛頭未見四祖時如何。師曰。自由自在。曰。見後如何。師曰。自由自在。問。如何是佛法中事。師曰。了。

A monk asked, 'If the numinous terrace is not established, is there still a place to come forth?' The Master said, 'There is.' He said, 'What is the place to come forth?' The Master said, 'Come forth.' Someone asked, 'What is the meaning of the coming from the West?' The Master said, 'Speak.' Someone asked, 'What is the great meaning of the Buddha Dharma?' The Master said, 'Test it.' Someone asked, 'What about when Niutou had not yet met the Fourth Ancestor?' The Master said, 'Free and at ease.' He said, 'And after meeting him?' The Master said, 'Free and at ease.' Someone asked, 'What is the matter within the Buddha Dharma?' The Master said, 'Finished.'

福州羅山紹孜禪師

Chan Master Shaoci of Luoshan in Fuzhou

上堂。有數僧爭出問話。師曰。但一齊出來問。待老僧一齊與汝答。僧便問。學人一齊問。請師一齊答。師曰。得。問。學人乍入叢林。祖師的的意。請師直指。師曰。好。

He ascended the hall. Several monks scrambled to come forward with questions. The Master said, 'Just come forward and ask all together, and I will answer you all together.' A monk then asked, 'The student asks all together; please, Master, answer all together.' The Master said, 'Agreed.' Someone asked, 'The student has just entered the monastery; the sure meaning of the Ancestor — please, Master, point it out directly.' The Master said, 'Good.'

西川定慧禪師

Chan Master Dinghui of Western Shu

初參羅山。山問。甚麼處來。師曰。遠離西蜀。近發開元。卻近前問。即今事作麼生。山揖曰。吃茶去。師擬議。山曰。秋氣稍熱去。師出至法堂。歎曰。我在西蜀峨嵋山腳下拾得一隻蓬蒿箭。擬撥亂天下。今日打羅山寨。弓折箭盡也。休。休。乃下參眾。山來日上堂。師出問。豁開戶牗。當軒者誰。山便喝。師無語。山曰。毛羽未備。且去。師因而摳衣。久承印記。後謁台州勝光。光坐次。師直入身邊。叉手而立。光問。甚處來。師曰。猶待答話在。便出。光拈得拂子。趂至僧堂前。見師乃提起拂子曰。闍黎喚這箇作甚麼。師曰。敢死喘氣。光低頭歸方丈。

He first studied under Luoshan. Luoshan asked, 'Where have you come from?' The Master said, 'Far from Western Shu, lately set out from Kaiyuan.' Then he came forward and asked, 'How is the matter just now?' Luoshan saluted him and said, 'Go drink tea.' The Master hesitated. Luoshan said, 'The autumn air is a little hot — go on.' The Master went out to the Dharma hall and sighed, saying, 'At the foot of Mount Emei in Western Shu I picked up a reed arrow, meaning to bring the whole world to disorder. Today I have attacked Luoshan's stronghold and my bow is broken and my arrows spent. Enough, enough.' And he went down to join the assembly. The next day Luoshan ascended the hall. The Master came forward and asked, 'Opening wide the door and window, who is the one before the hall?' Luoshan then shouted. The Master said nothing. Luoshan said, 'Your feathers are not yet full; go away for now.' From this the Master lifted his robe and received the seal over a long time. Later he called on Shengguang of Taizhou. When Shengguang was seated, the Master went straight up to his side and stood with folded hands. Shengguang asked, 'Where have you come from?' The Master said, 'I am still waiting to answer.' And he went out. Shengguang picked up his fly whisk and chased him to the front of the monks' hall; seeing the Master he raised the fly whisk and said, 'Acharya, what do you call this?' The Master said, 'Daring death, gasping for breath.' Shengguang bowed his head and went back to his quarters.

建州白雲令弇禪師

Chan Master Lingyan of Baiyun in Jianzhou

上堂。遣往先生門。誰雲對喪主。珍重。僧問。己事未明。以何為驗。師曰。木鏡照素容。曰。驗後如何。師曰。不爭多。問。三臺有請。四眾臨筵。既處當仁。請師一唱。師曰。要唱也不難。曰。便請。師曰。夜靜水寒魚不食。滿船空載月明歸。

Ascending the hall: 'Sent to the master's gate, who speaks in reply to the mourner? Take care.' A monk asked, 'My own matter is not yet clear — by what is it tested?' The Master said, 'A wooden mirror reflects a plain face.' He said, 'And after testing?' The Master said, 'Not much difference.' Someone asked, 'The three terraces have invited him, the four assemblies are at the feast. Since he occupies the seat of the worthy, please, Master, sing one song.' The Master said, 'To sing is not hard either.' He said, 'Please do.' The Master said, 'The night is still and the water cold, and the fish do not bite; the whole boat returns empty, carrying the moonlight.'

虔州天竺義澄常真禪師

Chan Master Yicheng Changzhen of Tianzhu in Qianzhou

在羅山數載。後因山示疾。師問。百年後忽有人問。和尚以何指示。山乃放身便倒。師從此契悟。即禮謝。住後。僧問。如何是佛法大意。師曰。寒暑相催。

He was at Luoshan for several years. Later, because Luoshan showed signs of illness, the Master asked, 'A hundred years from now, if someone suddenly asks, by what will the Reverend instruct them?' Luoshan then let his body fall over. From this the Master was awakened, and at once bowed in thanks. After he had settled there, a monk asked, 'What is the great meaning of the Buddha Dharma?' The Master said, 'Cold and heat press on each other.'

吉州清平惟曠真寂禪師

Chan Master Weikuang Zhenji of Qingping in Jizhou

上堂。不動神情。便有輸贏之意。還有麼。出來。時有僧出禮拜。師曰。不是作家。便歸方丈。問。如何是第一句。師曰。要頭將取去。問。如何是活人劒。師曰。會麼。曰。如何是殺人刀。師叱之。問。如何是師子兒。師曰。毛頭排宇宙。

Ascending the hall: 'Without moving the spirit, there is already the intent of winning and losing. Is there anyone? Come forward.' Then a monk came forward and bowed. The Master said, 'Not an adept.' Then he went back to his quarters. Someone asked, 'What is the first phrase?' The Master said, 'If you want my head, take it away.' Someone asked, 'What is the sword that brings people to life?' The Master said, 'Do you understand?' He said, 'What is the knife that kills people?' The Master shouted at him. Someone asked, 'What is a lion's cub?' The Master said, 'The tip of a hair arrays the universe.'