The Five Lamps Meeting at the Source, Scroll Seven

上堂。人人具足。人人成現。爭怪得山僧。珍重。僧問。諸法寂滅相。不可以言宣。如何是寂滅相。師曰。問答俱備。曰。恁麼則真如法界。無自無他。師曰。特地令人愁。問。牛頭未見四祖時如何。師曰。德重鬼神欽。曰。見後如何。師曰。通身聖莫測。問。如何是螺峰一句。師曰。苦。問。如何是本來人。師曰。惆悵松蘿境界危。

Ascending the hall: 'Each person is complete, each person is manifest — how can you blame this mountain monk? Take care.' A monk asked, 'All dharmas are the mark of quiescence and cannot be proclaimed in words. What is the mark of quiescence?' The Master said, 'Question and answer are both complete.' He said, 'If so, then the dharma realm of suchness has no self and no other.' The Master said, 'You deliberately make people grieve.' Someone asked, 'What about when Niutou had not yet met the Fourth Ancestor?' The Master said, 'His virtue was so heavy that gods and ghosts revered him.' He said, 'And after meeting him?' The Master said, 'Throughout his body the sage cannot fathom him.' Someone asked, 'What is the one phrase of Luofeng?' The Master said, 'Bitter.' Someone asked, 'What is the original person?' The Master said, 'Sorrowful, the perilous state of pines and dodder.'

泉州睡龍山和尚

The Reverend of Shuilong Mountain in Quanzhou

僧問。如何是觸目菩提。師以杖趂之。僧乃走。師曰。住。住。向後遇作家舉看。上堂。舉拄杖曰。三十年住山。得他氣力。時有僧問。和尚得他甚麼氣力。師曰。過谿過嶺。東拄西拄(招慶雲。我不恁麼道。僧問。和尚作麼生道。慶以杖下地拄行)。

A monk asked, 'What is enlightenment at whatever meets the eye?' The Master chased him with his staff. The monk ran. The Master said, 'Stop, stop. Hereafter, when you meet an adept, bring it up and see.' Ascending the hall, he raised his staff and said, 'Thirty years living on the mountain, I have got my strength from this.' Then a monk asked, 'What strength has the Reverend got from it?' The Master said, 'Crossing streams and crossing ridges, leaning east and leaning west.' (Zhaoqing said, 'I do not say so.' A monk asked, 'How does the Reverend say it?' Zhaoqing planted his staff on the ground and walked leaning on it.)

天台山雲峰光緒至德禪師

Chan Master Guangxu Zhide of Yunfeng on Mount Tiantai

上堂。但以眾生日用而不知。譬如三千大千世界。日月星辰。江河淮濟。一切含靈。從一毛孔入一毛孔。毛孔不小。世界不大。其中眾生。不覺不知。若要易會。上座日用亦復不知。時有僧問。日裡僧䭾像。夜裡像䭾僧。未審此意如何。師曰。闍黎豈不是從茶堂裡來。

Ascending the hall: 'It is only that living beings do not know it in their daily use. It is like the three thousand great thousand worlds, the sun, moon and stars, the rivers, the Huai and the Ji, and all sentient beings, entering one pore from another pore. The pore is not small, the world is not large. And the living beings within are unaware and unknowing. If you want to understand it easily, the elder's daily use is likewise unknown.' Then a monk asked, 'In the daytime the monk carries the image, at night the image carries the monk. I wonder what this means?' The Master said, 'Are you not one who has come from the tea hall?'

福州大章山契如庵主

The hermit Qiru of Mount Dazhang in Fuzhou

本郡人也。素蘊孤操。志探祖道。預玄沙之室。頴悟幽旨。玄沙記曰。子禪已逸格。則他後要一人侍立也無。師自此不務聚徒。不畜童侍。隱於小界山。刳大朽杉若小庵。但容身而已。凡經遊僧至。隨叩而應。無定開示。僧問。生死到來。如何迴避。師曰。符到奉行。曰。恁麼則被生死拘將去也。師曰。阿㖿㖿。問。西天持錫意作麼生。師拈錫杖。卓地振之。僧曰。未審此是甚麼義。師曰。這箇是張家打。僧擬進語。師以錫攛之。僧問雲臺欽和尚。如何是真言欽。曰。南無佛陀耶。師別雲。作麼。作麼。清豁．沖煦二長老嚮師名。未甞會遇。一旦同訪之。值師採粟。豁問。道者。如庵主在何所。師曰。從甚麼處來。曰。山下來。師曰。因甚麼得到這裡。曰。這裡是甚麼處所。師揖曰。那下吃茶去。二公方省是師。遂詣庵所。頗味高論。晤坐於左右。不覺及夜。覩豺虎奔至庵前。自然馴遶。豁因有詩曰。行不等閑行。誰知去住情。一餐猶未飽。萬戶勿聊生。非道應難伏。空拳莫與爭。龍吟雲起處。閑嘯兩三聲。二公尋於大章山創庵。請師居之。兩處孤坐。垂五十二載而卒。

was a man of that prefecture. He had always harbored a solitary resolve and set his mind on exploring the ancestral Way. He entered Xuansha's room and sharply grasped the hidden purport. Xuansha predicted, 'Your Chan has already gone beyond the norm, so hereafter you will not even have one man to stand in attendance.' From then on the Master did not seek to gather students and kept no boy attendant. He hid on Mount Xiaojie and hollowed out a great rotten cedar into a small hut, just big enough to hold himself. Whenever a wandering monk arrived, he responded as he was questioned, with no fixed instruction. A monk asked, 'When birth and death come, how can one avoid them?' The Master said, 'When the summons arrives, obey it.' He said, 'If so, then one is taken away by birth and death.' The Master said, 'Ai ya ya.' Someone asked, 'What was the meaning of the Western Heaven's holding of the staff?' The Master picked up his ringed staff, planted it on the ground and rattled it. The monk said, 'I wonder what meaning this is?' The Master said, 'This is the Zhang family's beating.' The monk was about to speak further, and the Master poked at him with the staff. A monk asked the Reverend Qin of Yuntai, 'What is the true word?' Qin said, 'Namo Buddhaya.' The Master said in comment, 'What is it, what is it?' The two elders Qinghuo and Chongxu knew the Master by reputation but had never met him. One day they visited him together, and found the Master gathering millet. Qinghuo asked, 'Man of the Way, where is the hermit?' The Master said, 'Where have you come from?' He said, 'From down the mountain.' The Master said, 'How did you get here?' He said, 'What sort of place is this?' The Master saluted and said, 'Then go down and drink tea.' The two men then realized that this was the Master, and so they went to his hut. They much savored his lofty discourse and sat facing him on either side, and before they knew it night had come. They saw jackals and tigers run up before the hut and circle it tamely of themselves. Qinghuo then wrote a poem: 'He does not walk an ordinary walk; who knows his feeling of going and staying? One meal is not yet enough for him, and ten thousand households do not trouble to live. What is not the Way is hard to subdue, and with bare fists one cannot contend. Where the dragon roars and the clouds rise, he whistles two or three notes at leisure.' The two men then built a hut on Mount Dazhang and asked the Master to live there. He sat alone in the two places for fifty-two years and then died.

福州蓮華山永興神祿禪師

Chan Master Shenlu Yongxing of Lianhua Mountain in Fuzhou

閩王請開堂日。未陞座。先於座前立曰。大王大眾聽。已有真正舉揚也。此一會總是得聞。豈有不聞者。若有不聞。彼此相謾去也。方乃登座。僧問。大王請師出世。未委今日一會何似靈山。師曰。徹古傳今。問。如何是和尚家風。師曰。毛頭顯沙界。日月現其中。

On the day the king of Min asked him to open the hall, before ascending the seat he stood in front of it and said, 'Great King and assembly, listen: there has already been a true raising up. Everyone in this assembly has heard it. How could there be one who has not heard? If there is one who has not heard, then we deceive one another.' Only then did he ascend the seat. A monk asked, 'The Great King has asked the Master to come out into the world; I wonder how today's assembly compares with Vulture Peak?' The Master said, 'Piercing ancient and modern, it transmits them.' Someone asked, 'What is the Reverend's family style?' The Master said, 'A hair's tip manifests the sands of worlds, and sun and moon appear within it.'

天台國清寺師靜上座

The elder Shijing of Guoqing Monastery on Mount Tiantai

始遇玄沙示眾曰。汝諸人但能一生如喪考妣。吾保汝究得徹去。師躡前語。問曰。祇如教中道。不得以所知心測度如來無上知見。又作麼生。沙曰。汝道究得徹底所知心。還測度得及否。師從此信入。後居天台三十餘載不下山。博綜三學。操行孤立。禪寂之餘。常閱龍藏。遐邇欽重。時謂大靜上座。嘗有人問。弟子每當夜坐。心念紛飛。未明攝伏之方。願垂示誨。師曰。如或夜閑安坐。心念紛飛。卻將紛飛之心。以究紛飛之處。究之無處。則紛飛之念何存。反究究心。則能究之心安在。又能照之智本空。所緣之境亦寂。寂而非寂者。葢無能寂之人也。照而非照者。葢無所照之境也。境智俱寂。心慮安然。外不尋枝。內不住定。二途俱泯。一性怡然。此乃還源之要道也。師因覩教中幻義。乃述一偈。問諸學流曰。若道法皆如幻有。造諸過惡應無咎。云何所作業不忘。而藉佛慈興接誘。時有小靜上座答曰。幻人興幻幻輪圍。幻業能招幻所治。不了幻生諸幻苦。覺知如幻幻無為。二靜上座竝終於本山。

He first met Xuansha when Xuansha was addressing the assembly: 'If you people can be for a whole lifetime as if mourning father and mother, I guarantee you will penetrate to the bottom.' The Master followed up on these words and asked, 'But the teaching says one must not measure the Tathagata's supreme knowledge and vision with a knowing mind — then how is it?' Xuansha said, 'Do you say the knowing mind that penetrates to the bottom can still be measured?' From this the Master entered by faith. Later he lived on Mount Tiantai for more than thirty years without descending the mountain. He mastered the three studies broadly and kept his conduct solitary. Apart from Chan stillness he often read the dragon canon. Near and far revered him, and people of the time called him the Elder Dajing. Once someone asked, 'Every time your disciple sits at night, thoughts fly about in confusion, and I do not know the way to tame them. I beg you to teach me.' The Master said, 'If at night in quiet sitting your thoughts fly about in confusion, then take the confused mind and investigate the place where the confusion is. Since the place investigated does not exist, how can the confused thoughts remain? Turning back to investigate the investigating mind, where is the mind that investigates? Moreover the wisdom that illumines is originally empty, and the objects it takes as conditions are also still. Still but not still — because there is no person who makes it still. Illumining but not illumining — because there is no object that is illumined. Object and wisdom both still, the mind's deliberations at peace. Outwardly one does not seek branches, inwardly one does not dwell in concentration. Both roads are extinguished, and the one nature is joyful. This is the essential road of returning to the source.' Because the Master had seen the teaching on illusion, he composed a verse and asked the students: 'If all dharmas are said to be like illusions, then doing all kinds of evil should bring no blame. Why is the karma done not forgotten, and why does one rely on the Buddha's compassion to be drawn in?' Then the younger Elder Xiaojing answered: 'An illusory person raises illusions, and illusion surrounds in a wheel; illusory karma can summon what illusion governs. Not understanding that illusion gives rise to all illusory suffering, one awakens to know that like illusion, illusion is unconditioned.' The two elders Jing both ended their days on that mountain.

長慶稜禪師法嗣

Dharma Heirs of Chan Master Leng of Changqing

泉州招慶院道𭅕禪師

Chan Master Dao of Zhaoqing Monastery in Quanzhou

潮州人也。稜和尚始居招慶。師乃入室參侍。遂作桶頭。常與眾僧語話。一日。慶見。乃曰。爾每日口嘮嘮底作麼。師曰。一日不作。一日不食。慶曰。與麼則磨弓錯箭去也。師曰。專待尉遲來。慶曰。尉遲來後如何。師曰。教伊筋骨遍地。眼睛突出。慶便出去。洎慶被召。師繼踵住持。上堂。聲前薦得。孤負平生。句後投機。殊乖道體。為甚麼如此。大眾且道從來合作麼生。又曰。招慶與諸人一時道卻。還委落處麼。時有僧出曰。大眾一時散去。還稱師意也無。師曰。好與二十拄杖。僧禮拜。師曰。雖有盲龜之意。且無曉月之程。曰。如何是曉月之程。師曰。此是盲龜之意。問。如何是沙門行。師曰。非行不行。問。如何是西來意。師曰。蚊子上鐵牛。問。如何是在匣劒。師良久。僧罔措。師曰。也須感荷招慶始得。問。如何是提宗一句。師曰。不得昧著招慶。其僧禮拜起。師又曰。不得昧著招慶。囑汝作麼生是提宗一句。僧無對。問。文殊劒下不承當時如何。師曰。未是好手人。曰。如何是好手人。師曰。是汝話墮也。問。如何是招慶家風。師曰。寧可清貧自樂。不作濁富多憂。問。如何是南泉一線道。師曰。不辭向汝道。恐較中更較去。問。如何是佛法大意。師曰。七顛八倒。問。學人根思遲回。乞師曲運慈悲。開一線道。師曰。這箇是老婆心。曰。悲華剖坼以領尊慈。從上宗乘事如何。師曰。恁麼須得汝親問始得。問。僧甚處去來。曰。劈柴來。師曰。還有劈不破底也無。曰。有。師曰。作麼生是劈不破底。僧無語。師曰。汝若道不得。問我。我與汝道。曰。作麼生是劈不破底。師曰。賺殺人。師拈缽囊問僧。你道直幾錢。僧無對(歸宗柔代雲。留與人增價)。因地動。僧問。還有不動者也無。師曰。有。曰。如何是不動者。師曰。動從東來。卻歸西去。問。法雨普霑。還有不潤處否。師曰。有。

He was a man of Chaozhou. When the reverend Leng first dwelt at Zhaoqing, the master entered his room to study and attend on him, and became the bucket keeper, often talking with the assembled monks. One day Zhaoqing saw him and said, 'What are you chattering about every day?' The master said, 'A day without work is a day without eating.' Zhaoqing said, 'Then you will be filing the bow and snapping the arrows.' The master said, 'I am only waiting for Yuchi to come.' Zhaoqing said, 'What happens after Yuchi comes?' The master said, 'I will make his sinews and bones strew the ground and his eyes bulge out.' Zhaoqing then went out. When Zhaoqing was summoned away, the master succeeded him as abbot. Ascending the hall, he said: 'To recognize it before sound, you betray your whole life. To strike the opportunity after the phrase, you greatly stray from the body of the Way. Why is it so? Assembly, tell me, how should it have been all along?' He also said, 'Zhaoqing has spoken it out all at once for you people. Do you understand where it lands?' A monk then came forward and said, 'If the assembly disperses all at once, does that accord with the master's intent?' The master said, 'You deserve twenty staff blows.' The monk bowed. The master said, 'Though you have the blind turtle's intent, you have no course for the dawn moon.' He said, 'What is the course for the dawn moon?' The master said, 'That is the blind turtle's intent.' A monk asked, 'What is the practice of a shramana?' The master said, 'Not practicing, not not practicing.' A monk asked, 'What is the meaning of the coming from the west?' The master said, 'A mosquito on an iron ox.' A monk asked, 'What is the sword in its sheath?' The master was silent a long while. The monk was at a loss. The master said, 'You must be grateful to Zhaoqing for this.' A monk asked, 'What is the phrase that raises the school?' The master said, 'You must not be blind to Zhaoqing.' That monk bowed and rose. The master said again, 'You must not be blind to Zhaoqing. I ask you, what is the phrase that raises the school?' The monk had no reply. A monk asked, 'What about one who does not accept the moment beneath Manjushri's sword?' The master said, 'He is not yet a good hand.' He said, 'Who is a good hand?' The master said, 'Your words have fallen.' A monk asked, 'What is the family style of Zhaoqing?' The master said, 'Better to be poor and content than rich in turbidity and full of care.' A monk asked, 'What is Nanquan's single-line road?' The master said, 'I would not decline to tell you, but I fear going from one twist into another.' A monk asked, 'What is the great meaning of the Buddha Dharma?' The master said, 'Seven upside down and eight reversed.' A monk asked, 'My faculties are slow and my thoughts hesitant; I beg the master to bend his compassion and open a single-line road.' The master said, 'This is an old woman's heart.' He said, 'The sorrow-flower splits open to receive the honored one's compassion. What of the patriarchs' school above?' The master said, 'For that you must ask it yourself.' He asked a monk, 'Where have you been?' He said, 'Splitting firewood.' The master said, 'Is there any that cannot be split?' He said, 'There is.' The master said, 'What is the one that cannot be split?' The monk had nothing to say. The master said, 'If you cannot say it, ask me, and I will say it for you.' He said, 'What is the one that cannot be split?' The master said, 'You cheat a person to death.' The master picked up his bowl bag and asked a monk, 'How much do you say it is worth?' The monk had no reply. (Guizong Rou offered in his stead: 'Leave it for someone to raise the price.') Once, when there was an earthquake, a monk asked, 'Is there also one that does not move?' The master said, 'There is.' He said, 'What is the one that does not move?' The master said, 'Movement comes from the east and returns to the west.' A monk asked, 'The Dharma rain falls everywhere; is there any place it does not moisten?' The master said, 'There is.'

曰。如何是不潤處。師曰。水灑不著。問。如何是招慶深深處。師曰。和汝沒卻。問。如何是九重城裡人。師曰。還共汝知聞麼。上堂次。大眾擁法座而立。師曰。這裡無物。諸人苦恁麼相促相拶作麼。擬心早沒交涉。更上門上戶。千里萬裡。今既上來。各著精彩。招慶一時拋與諸人。好麼。乃曰。還接得也無。眾無對。師曰。勞而無功。便陞座。復曰。汝諸人得恁麼鈍。看他古人一兩箇得恁麼快。才見便負將去。也較些子。若有此箇人。非但四事供養。便以琉璃為地。白銀為壁。亦未為貴。帝釋引前。梵王隨後。攪長河為酥酪。變大地作黃金。亦未為足。直得如是。猶更有一級在。還委得麼。珍重。

(The monk continued:) 'What is the place it does not moisten?' The master said, 'Water cannot be sprinkled there.' A monk asked, 'What is the deepest place of Zhaoqing?' The master said, 'I will sink along with you.' A monk asked, 'Who is the person in the nine-fold city?' The master said, 'Do I share knowledge with you?' Once, as the master was ascending the hall, the assembly crowded around the Dharma seat and stood. The master said, 'There is nothing here. Why do you people press and squeeze one another so? The moment you intend your mind, you are already far off. To go on from gate to gate and door to door is a thousand li and ten thousand li away. Now that you have come up, each of you put forth your spirit. Zhaoqing throws it all out to you at once — is that good?' Then he said, 'Can you catch it or not?' The assembly had no reply. The master said, 'Labor without merit.' Then he mounted the seat. He said again, 'You people are so dull. Look at the ancients — one or two of them got it so fast that the moment they saw it they carried it off, and that is a little better. If there were such a person, not only would the four requisites be offered to him; even if the ground were lapis lazuli and the walls white silver, it would still not be precious. Even if Indra led before him and Brahma followed behind, if the long river were churned into butter and the great earth turned to gold, it would still not be enough. Even attaining all that, there is still one more step. Do you understand? Take care.'

婺州報恩院寶資曉悟禪師

Chan Master Xiaowu Baozi of Baoen Monastery in Wuzhou

僧問。學人初心。請師示箇入路。師遂側掌示之曰。還會麼。曰。不會。師曰。獨掌不浪鳴。問。如何是報恩家風。師曰。也知闍黎入眾日淺。問。古人拈槌竪拂。意旨如何。師曰。報恩截舌有分。僧曰。為甚麼如此。師曰。屈著作麼。問。如何是文殊劒。師曰。不知。曰。秖如一劒下活得底人作麼生。師曰。山僧祇管二時齋粥。問。如何是觸目菩提。師曰。背後是甚麼立地。曰。學人不會。乞師再示。師提拄杖曰。汝不會。合吃多少拄杖。問。如何是具大慙愧底人。師曰。開口取。合不得。曰。此人行履如何。師曰。逢茶即茶。逢飯即飯。問。如何是金剛一隻箭。師曰。道甚麼。僧再問。師曰。過新羅國去也。問。波騰鼎沸。起必全真。未審古人意如何。師乃叱之曰。恁麼則非次也。師曰。你話墮也。又曰。我話亦墮。汝作麼生。僧無對。問。去卻賞罰。如何是吹毛劒。師曰。延平屬劒州。曰。恁麼則喪身失命去也。師曰。錢塘江裡潮。

A monk asked, 'I am a beginner; I beg the master to show me a way in.' The master then turned his palm sideways and showed it to him, saying, 'Do you understand?' He said, 'I do not.' The master said, 'A single palm does not clap in vain.' A monk asked, 'What is the family style of Baoen?' The master said, 'I know the reverend has not long been in the assembly.' A monk asked, 'The ancients raised the mallet and lifted the whisk; what was their meaning?' The master said, 'Baoen deserves to have his tongue cut out.' The monk said, 'Why is it so?' The master said, 'Why put yourself out?' A monk asked, 'What is Manjushri's sword?' The master said, 'I do not know.' He said, 'What about one who lives on beneath a single sword?' The master said, 'This mountain monk only minds the two mealtimes of gruel.' A monk asked, 'What is the bodhi that meets the eye?' The master said, 'What is that standing behind you?' He said, 'The student does not understand; I beg the master to show me again.' The master raised his staff and said, 'If you do not understand, how many staff blows do you deserve?' A monk asked, 'What is a person of great shame?' The master said, 'Opening the mouth to take it, and it does not fit.' He said, 'How does such a person walk?' The master said, 'Meeting tea, tea; meeting rice, rice.' A monk asked, 'What is the vajra's single arrow?' The master said, 'What are you saying?' The monk asked again. The master said, 'It has gone past the land of Silla.' A monk asked, 'When waves surge and the cauldron boils, whatever arises is wholly true. What was the ancients' meaning?' The master then shouted at him: 'Then it is out of order.' The master said, 'Your words have fallen.' He said again, 'My words have fallen too. What will you do?' The monk had no reply. A monk asked, 'Setting aside reward and punishment, what is the hair-splitting sword?' The master said, 'Yanping belongs to Jianzhou.' He said, 'Then one loses body and life.' The master said, 'The tide in the Qiantang River.'

處州翠峰從欣禪師

Chan Master Congxin of Cuifeng in Chuzhou

上堂曰。更不展席也。珍重。便歸方丈。卻問侍者。還會麼。曰。不會。師曰。將謂汝到百丈來。

Ascending the hall, he said, 'I will not spread the mat either. Take care.' Then he returned to the abbot's quarters. He asked the attendant, 'Do you understand?' He said, 'I do not.' The master said, 'And I thought you had been to Baizhang.'

襄州鷲嶺明遠禪師

Chan Master Mingyuan of Jiuling in Xiangzhou

初參長慶。慶問。汝名甚麼。師曰。明遠。慶曰。那邊事作麼生。師曰。明遠退兩步。慶曰。汝無端退兩步作麼。師無語。慶曰。若不退步。爭知明遠。師乃諭旨。住後。向火次。僧問。無一法當前。應用無虧時如何。師以手卓火。其僧於此有省。

He first studied under Changqing. Changqing asked, 'What is your name?' The master said, 'Mingyuan.' Changqing said, 'What about the matter over there?' The master said, 'Mingyuan steps back two paces.' Changqing said, 'Why do you step back two paces for no reason?' The master had nothing to say. Changqing said, 'If you did not step back, how would one know Mingyuan?' The master then understood the purport. After he took up residence, once, as they sat by the fire, a monk asked, 'What about when not a single dharma is before you and its function is not lacking?' The master thrust his hand into the fire. That monk had an awakening there.

杭州龍華寺彥球實相得一禪師

Chan Master Deyi Shixiang of Yanqiu at Longhua Monastery in Hangzhou

開堂日。謂眾曰。今日既陞法座。又爭解諱得。祇如不諱底事。此眾還有人與作證明麼。若有即出來。相共作箇牓樣。僧問。此座為從天降下。為從地湧出。師曰。是甚麼。曰。此座高廣。如何陞得。師曰。今日幾被汝安頓著。問。靈山一會。迦葉親聞。今日一會。何人得聞。師曰。同我者擊其大節。曰。灼然俊哉。師曰。去搬水漿茶堂裡用去。師復曰。從前佛法付囑國王大臣及有力檀越。今日郡尊及諸官僚特垂相請。不勝荷愧。山僧更有末後一句子。賤賣與諸人。師乃起身立。曰。還有人買麼。若有人買。即出來。若無人買。即賤貨自收去也。久立。珍重。僧問。如何是學人自已。師曰。雪上更加霜。

On the day he opened the teaching hall, he told the assembly, 'Now that I have ascended the Dharma seat, how can I avoid the taboo? As for the untabooed matter, is there anyone in this assembly who will bear witness for it? If so, come forward and let us together set an example.' A monk asked, 'Did this seat descend from heaven or well up from the earth?' The master said, 'What is it?' He said, 'This seat is high and broad; how does one ascend it?' The master said, 'Today I was nearly settled by you.' A monk asked, 'At the assembly on Vulture Peak, Kashyapa heard it directly. At today's assembly, who hears it?' The master said, 'One who is like me strikes its great beat.' He said, 'Truly excellent.' The master said, 'Go carry water and broth for use in the tea hall.' The master said again, 'Formerly the Buddha Dharma was entrusted to kings and ministers and to powerful donors. Today the prefect and the various officials have especially deigned to invite me, and I am overwhelmed with gratitude and shame. This mountain monk has one more last phrase which he will sell cheap to you people.' Then the master rose and stood and said, 'Will anyone buy it? If anyone will buy, come forward. If no one buys, then the cheap goods are taken back. You have stood long. Take care.' A monk asked, 'What is the student himself?' The master said, 'Add frost on top of snow.'

杭州保安連禪師

Chan Master Lian of Baoan in Hangzhou

僧問。如何是保安家風。師曰。問有甚麼難。問。如何是吹毛劒。師曰。豫章鐵柱堅。曰。學人不會。師曰。漳江親到來。問。如何是沙門行。師曰。師僧頭上戴冠子。問。如何是西來意。師曰。死虎足人看。問。一問一答。彼此興來。如何是保安不驚人之句。師曰。汝到別處作麼生舉。

A monk asked, 'What is the family style of Baoan?' The master said, 'What is hard about asking?' A monk asked, 'What is the hair-splitting sword?' The master said, 'The iron pillar of Yuzhang is firm.' He said, 'The student does not understand.' The master said, 'Zhangjiang has come in person.' A monk asked, 'What is the practice of a shramana?' The master said, 'A monk wearing a cap on his head.' A monk asked, 'What is the meaning of the coming from the west?' The master said, 'A dead tiger for people to look at.' A monk asked, 'One question, one answer, each stirring the other. What is Baoan's phrase that does not startle people?' The master said, 'How would you raise it elsewhere?'

福州報慈院光雲慧覺禪師

Chan Master Huijue Guangyun of Baoci Monastery in Fuzhou

上堂。瘥病之藥。不假驢駝。若據如今。各自歸堂去。珍重。問僧。近離甚處。曰。臥龍。師曰。在彼多少時。曰。經冬過夏。師曰。龍門無宿客。為甚在彼許多時。曰。師子窟中無異獸。師曰。汝試作師子吼看。曰。若作師子吼。即無和尚。師曰。念汝新到。放汝三十棒。問。承聞超覺有鎻口訣。如何示人。師曰。賴我拄杖不在手。曰。恁麼則深領尊慈也。師曰。待我肯汝即得。閩王問。報慈與神泉相去近遠。師曰。若說近遠。不如親到。師卻問。大王日應千差。是甚麼心。王曰。甚麼處得心來。師曰。豈有無心者。王曰。那邊事作麼生。師曰。請向那邊問。王曰。大師謾別人即得。問。大眾臻湊。請師舉揚。師曰。更有幾人未聞。曰。恁麼則不假上來也。師曰。不上來且從。汝向甚麼處會。曰。若有處所。即孤負和尚去也。師曰。祇恐不辨精麤。問。夫說法者當如法說。此意如何。師曰。有甚麼疑訛。問。古人面壁意旨如何。師便打。問。不假言詮。請師徑直。師曰。何必更待商量。

Ascending the hall, he said: 'The medicine that cures the illness need not be carried by a donkey. As things stand now, each of you go back to the hall. Take care.' He asked a monk, 'Where have you just come from?' He said, 'Wolong.' The master said, 'How long were you there?' He said, 'A winter and a summer.' The master said, 'The dragon gate has no overnight guest; why were you there so long?' He said, 'In a lion's den there are no strange beasts.' The master said, 'Try giving a lion's roar.' He said, 'If I gave a lion's roar, there would be no reverend master.' The master said, 'Because you are newly arrived, I let you off thirty blows.' A monk asked, 'I hear that Chaojue has a lock-mouth phrase; how does he show it to people?' The master said, 'Lucky my staff is not in my hand.' He said, 'Then I deeply receive the honored one's compassion.' The master said, 'Wait until I approve of you, then it will do.' The king of Min asked, 'How far is Baoci from Shenquan?' The master said, 'Rather than speak of far and near, better to go there yourself.' The master asked in turn, 'The great king responds to a thousand differences each day; what mind is that?' The king said, 'Where would one get a mind?' The master said, 'How could there be one without mind?' The king said, 'What about the matter over there?' The master said, 'Please ask over there.' The king said, 'The great master can deceive others, that is all.' A monk asked, 'The assembly has gathered; please, master, raise it up.' The master said, 'How many more have not heard it?' He said, 'Then there was no need to come up.' The master said, 'Not coming up is one thing. Where do you understand it?' He said, 'If there were a place, I would be letting the reverend master down.' The master said, 'I fear only that you cannot tell fine from coarse.' A monk asked, 'One who speaks the Dharma should speak according to the Dharma. What does this mean?' The master said, 'What doubt or error is there?' A monk asked, 'What was the ancients' meaning in facing the wall?' The master struck him. A monk asked, 'Without borrowing words, please, master, be direct.' The master said, 'Why wait for more discussion?'

廬山開先寺紹宗圓智禪師

Chan Master Yuanzhi Shaozong of Kaixian Monastery on Mount Lu

姑蘇人也。江南李主巡幸洪井。入山瞻謁。請上堂。令僧問。如何是開先境。師曰。最好是一條界破青山色。曰。如何是境中人。師曰。拾枯柴。煑布水。國主益加欽重。後終於本山。靈塔存焉。

He was a man of Gusu. When Lord Li of Jiangnan made a tour to Hongjing, he entered the mountain to pay his respects and asked him to ascend the hall, and had a monk ask, 'What is the realm of Kaixian?' The master said, 'The best thing is a single line breaking the color of the green mountains.' He said, 'Who is the person in the realm?' The master said, 'Gathering dry firewood, boiling cloth-water.' The lord of the state esteemed him all the more. He finally passed away on this mountain, and his relic stupa remains there.

杭州傾心寺法𤦆宗一禪師

Chan Master Zongyi Falian of Qingxin Monastery in Hangzhou

上堂。良久曰。大眾不待一句語。便歸堂去。還有紹繼宗風分也無。還有人酬得此問麼。若有人酬得。這裡與諸人為怪笑。若酬不得。諸人與這裡為怪笑。珍重。僧問。如何樸實。免有虗頭。師曰。汝問若當。眾人盡鑒。曰。有恁麼來皆不丈夫。秖如不恁麼來。還有紹繼宗風分也無。師曰。出兩頭致一問來。曰。甚麼人辨得。師曰。波斯養兒。問。佛法去處。乞師全示。師曰。汝但全致一問來。曰。為甚麼卻拈此問去。師曰。汝適來問甚麼。曰。若不遇於師。幾成走作。師曰。賊去後關門。問。別傳一句。如何分付。師曰。可惜許。曰。恁麼。則別酬亦不當去也。師曰。也是閑辭。問。如何是不朝天子．不羨王侯底人。師曰。每日三條線。長年一衲衣。曰。未審此人還紹宗風也無。師曰。鵲來頭上語。雲向眼前飛。問。承古有言。不斷煩惱。此意如何。師曰。又是發人業。曰。如何得不發業。師曰。你話墮也。問。請去賞罰。如何是吹毛劒。師曰。如法禮三拜。師後住龍冊寺歸寂。

Ascending the hall, after a long silence he said: 'The assembly does not wait for a single phrase before going back to the hall. Is there anyone with a share in succeeding to the school's style? Is there anyone who can answer this question? If someone can answer it, then here we will make a strange laugh with you all. If no one can answer, then you all will make a strange laugh with here. Take care.' A monk asked, 'How does one become plain and solid, free of empty show?' The master said, 'If your question is apt, everyone will see it.' He said, 'Coming like this is not the act of a great man. What about not coming like this — is there still a share in succeeding to the school's style?' The master said, 'Bring a question that comes out of both ends.' He said, 'Who can tell?' The master said, 'A Persian raises a child.' A monk asked, 'I beg the master to show fully where the Buddha Dharma goes.' The master said, 'Just bring a fully formed question.' He said, 'Why then pick up this question and go?' The master said, 'What did you just ask?' He said, 'Had I not met the master, I would nearly have gone astray.' The master said, 'Shutting the gate after the thief has gone.' A monk asked, 'How is the separately transmitted phrase handed over?' The master said, 'What a pity.' He said, 'Then a separate answer would also be improper.' The master said, 'That is idle talk too.' A monk asked, 'What is a person who does not pay court to the Son of Heaven and does not envy kings and lords?' The master said, 'Three threads of cloth each day, one robe all year round.' He said, 'I wonder whether such a person still succeeds to the school's style?' The master said, 'A magpie comes and speaks on his head; clouds fly before his eyes.' A monk asked, 'There is an old saying, not cutting off affliction; what does this mean?' The master said, 'Again it stirs up people's karma.' He said, 'How can one not stir up karma?' The master said, 'Your words have fallen.' A monk asked, 'Setting aside reward and punishment, what is the hair-splitting sword?' The master said, 'Bow three times according to the Dharma.' The master later dwelt at Longce Monastery and passed into quiescence there.

福州水陸院洪儼禪師

Chan Master Hongyan of Shuilu Monastery in Fuzhou

上堂。大眾集定。師下座。捧香鑪巡行大眾前。曰。供養十方諸佛。便歸方丈。僧問。離卻百非兼四句。請師盡力與提綱。師曰。落在甚麼處。曰。恁麼則人天有賴去也。師曰。莫將惡水潑人好。

Ascending the hall, when the assembly had gathered, the master came down from the seat, carried the incense burner around in front of the assembly, and said, 'Offerings to the Buddhas of the ten directions.' Then he returned to the abbot's quarters. A monk asked, 'Apart from the hundred negations and the four propositions, please, master, do your utmost to give the outline.' The master said, 'Where does it land?' He said, 'Then gods and men have something to rely on.' The master said, 'Do not splash foul water on people.'

杭州靈隱山廣嚴院鹹澤禪師

Chan Master Xianze of Guangyan Monastery on Lingyin Mountain in Hangzhou

初參保福。福問。汝名甚麼。師曰。鹹澤。福曰。忽遇枯涸者如何。師曰。誰是枯涸者。福曰。我是。師曰。和尚莫謾人好。福曰。卻是汝謾我。師後承長慶印記。住廣嚴道場(今法安院)。僧問。如何是覿面相呈事。師下禪床曰。伏惟尊體。起居萬福。問。不與萬法為侶者是甚麼人。師曰。城中青史樓。雲外高峰塔。問。如何是佛法大意。師曰。幽㵎泉清。高峰月白。問。如何是廣嚴家風。師曰。一塢白雲。三間茆屋。曰。畢竟如何。師曰。既無維那。兼少典座。問。如何是廣嚴家風。師曰。師子石前靈水響。鷄籠山上白猿啼。

He first studied under Baofu. Baofu asked, 'What is your name?' The master said, 'Xianze.' Baofu said, 'Suppose you meet one who is parched and dried up, what then?' The master said, 'Who is the parched and dried up one?' Baofu said, 'I am.' The master said, 'Reverend master, do not deceive people.' Baofu said, 'It is you who deceive me.' The master later received Changqing's seal and dwelt at the Guangyan Dharma seat (now Fa'an Monastery). A monk asked, 'What is the matter of face-to-face presentation?' The master came down from the platform and said, 'I wish your honored body ten thousand blessings in rising and resting.' A monk asked, 'Who is the one who does not companion with the ten thousand dharmas?' The master said, 'The Green History Tower in the city, the high peak stupa beyond the clouds.' A monk asked, 'What is the great meaning of the Buddha Dharma?' The master said, 'The spring in the secluded ravine is clear, the moon on the high peak is white.' A monk asked, 'What is the family style of Guangyan?' The master said, 'One hollow of white clouds, three thatched huts.' He said, 'After all, how is it?' The master said, 'There is no precentor, and also no steward.' A monk asked, 'What is the family style of Guangyan?' The master said, 'Before the Lion Rock the numinous water sounds; on Cock Cage Mountain the white gibbon cries.'

福州報慈院慧朗禪師

Chan Master Huilang of Baoci Monastery in Fuzhou