The Five Lamps Meeting at the Source, Scroll Seven

舒州海會院如新禪師

Chan Master Ruxin of Haihui Monastery in Shuzhou

上堂。良久曰。禮繁即亂。便下座。僧問。從上宗乘。如何舉唱。師曰。轉見孤獨。曰。親切處乞師一言。師曰。不得雪也聽他。問。如何是迦葉頓領底事。師曰。汝若領得。我即不悋。曰。恁麼則不煩於師去也。師曰。又須著棒。爭得不煩。問。牛頭橫說竪說。猶未知向上關捩子。如何是向上關捩。師曰。賴遇娘生臂短。問。如何是祖師意。師曰。要道何難。曰。便請師道。師曰。將謂靈利。又不仙陀。

Ascending the hall, after a long silence he said, 'When ceremonies are many, there is confusion.' Then he came down from the seat. A monk asked, 'How does one raise and sing the patriarchs' school from the first?' The master said, 'You only appear more lonely.' He said, 'As for the intimate point, I beg the master for one word.' The master said, 'Not yet cleared, and you want to hear it.' A monk asked, 'What is the matter Kashyapa suddenly received?' The master said, 'If you can receive it, I will not be stingy.' He said, 'Then I need not trouble the master.' The master said, 'You still need the staff; how can you avoid trouble?' A monk asked, 'Niutou spoke horizontally and vertically and still did not know the pivot above. What is the pivot above?' The master said, 'Lucky your mother bore you with short arms.' A monk asked, 'What is the Patriarch's meaning?' The master said, 'What is hard about saying it?' He said, 'Then please, master, say it.' The master said, 'And I thought you were clever, but you are not quick either.'

洪州漳江慧廉禪師

Chan Master Huilian of Zhangjiang in Hongzhou

僧問。師登寶座。曲為今時。四眾攀瞻。請師接引。師曰。甚麼處屈汝。曰。恁麼則垂慈方便路．直下不孤人也。師曰。也須收取好。問。如何是漳江境。師曰。地藏皺眉。曰。如何是境中人。師曰。普賢斂袂。問。如何是漳江水。師曰。苦。問。如何是漳江第一句。師曰。到別處不得錯舉。

A monk asked, 'The master has mounted the jeweled seat and bends to the present time. The four assemblies look up; please, master, receive and guide them.' The master said, 'Where have I wronged you?' He said, 'Then the compassionate road of skillful means is extended, and one is not let down right here.' The master said, 'You must take it back too.' A monk asked, 'What is the realm of Zhangjiang?' The master said, 'Kshitigarbha knits his brows.' He said, 'Who is the person in the realm?' The master said, 'Samantabhadra gathers his sleeves.' A monk asked, 'What is the water of Zhangjiang?' The master said, 'Bitter.' A monk asked, 'What is Zhangjiang's first phrase?' The master said, 'Do not raise it wrongly elsewhere.'

福州報慈院文欽禪師

Chan Master Wenqin of Baoci Monastery in Fuzhou

僧問。如何是諸佛境。師曰。雨來雲霧暗。晴乾日月明。問。如何是妙覺明心。師曰。今冬好晚稻。出自秋雨成。問。如何是妙用河沙。師曰。雲生碧岫。雨降青天。問。如何是平常心合道。師曰。吃茶吃飯隨時過。看水看山實暢情。

A monk asked, 'What is the realm of the Buddhas?' The master said, 'When rain comes, clouds and mist are dark; when it clears and dries, sun and moon are bright.' A monk asked, 'What is the wondrous enlightenment's bright mind?' The master said, 'This winter the late rice is good, coming from the autumn rain.' A monk asked, 'What are the wondrous functions like the sands of the Ganges?' The master said, 'Clouds rise from the green peaks; rain falls from the blue sky.' A monk asked, 'How does the ordinary mind accord with the Way?' The master said, 'Eating tea and eating rice, passing the time as it comes; looking at water and looking at mountains truly satisfies the feelings.'

泉州萬安院清運資化禪師

Chan Master Zihua Qingyun of Wan'an Monastery in Quanzhou

僧問。諸佛出世。震動乾坤。和尚出世。未審如何。師曰。向汝道甚麼。曰。恁麼則不異諸聖去也。師曰。莫亂道。問。如何是萬安家風。師曰。苔羹倉米飯。曰。忽遇上客來。將何祇待。師曰。飯後三巡茶。問。如何是萬安境。師曰。一塔松蘿望海青。

A monk asked, 'The Buddhas' appearance in the world shook heaven and earth. What about the reverend master's appearance in the world?' The master said, 'What am I telling you?' He said, 'Then it is no different from the sages.' The master said, 'Do not talk nonsense.' A monk asked, 'What is the family style of Wan'an?' The master said, 'Moss soup and granary rice.' He said, 'Suppose a distinguished guest comes, how will you receive him?' The master said, 'Three rounds of tea after the meal.' A monk asked, 'What is the realm of Wan'an?' The master said, 'One stupa of pine and dodder gazing at the blue sea.'

漳州報恩院道熈禪師

Chan Master Daoxi of Baoen Monastery in Zhangzhou

初與保福送書上泉州王太尉。尉問。漳南和尚近日還為人也無。師曰。若道為人。即屈著和尚。若道不為人。又屈著太尉來問。太尉曰。道取一句。尉曰。待鐵牛能齧草。木馬解含煙。師曰。某甲惜口吃飯。尉良久。又問。驢來馬來。師曰。驢馬不同途。尉曰。爭得到這裡。師曰。特謝太尉領話。住後。僧問。明言妙句即不問。請師真實道將來。師曰。不阻來意。

He first went with Baofu to deliver a letter to Grand Commandant Wang of Quanzhou. The grand commandant asked, 'Has the reverend master of Zhangnan helped people recently?' The master said, 'If I say he helps people, I wrong the reverend master. If I say he does not help people, I wrong the grand commandant for asking.' The grand commandant said, 'Say one phrase.' The grand commandant said, 'Wait until an iron ox can chew grass and a wooden horse can hold mist in its mouth.' The master said, 'I begrudge my mouth for eating.' After a long pause the grand commandant asked again, 'Donkey or horse?' The master said, 'Donkeys and horses do not travel the same road.' The grand commandant said, 'How did you get here?' The master said, 'I especially thank the grand commandant for accepting the words.' After he took up residence, a monk asked, 'Clear words and wondrous phrases I do not ask; please, master, speak the truth directly.' The master said, 'I do not obstruct your coming intent.'

泉州鳳凰山從琛洪忍禪師

Chan Master Hongren Congchen of Phoenix Mountain in Quanzhou

僧問。如何是和尚家風。師曰。門風相似。即無阻矣。汝不是其人。曰。忽遇其人時又如何。師曰。不可預搔待癢。問。學人根思遲回。方便門中乞師傍瞥。師曰。傍瞥。曰。深領師旨。安敢言乎。師曰。太多也。上堂。有僧出禮拜起。退身立。師曰。我不如汝。僧應諾。師曰。無人處放下著。問。如何是學人自己事。師曰。暗算流年事可知。問。如何是鳳凰境。師曰。雪夜觀明月。問。如何是西來意。師曰。作人醜差。曰。為人何在。師曰。莫屈著汝麼。

A monk asked, 'What is the reverend master's family style?' The master said, 'When the gate style is alike, there is no obstruction. But you are not that person.' He said, 'Suppose one suddenly meets that person, what then?' The master said, 'You cannot scratch in advance waiting for the itch.' A monk asked, 'My faculties are slow; in the gate of skillful means I beg the master for a sidelong glance.' The master said, 'A sidelong glance.' He said, 'I deeply receive the master's purport; how dare I speak of it?' The master said, 'Too much.' Ascending the hall, a monk came forward, bowed, rose, and stepped back to stand. The master said, 'I am not your equal.' The monk answered. The master said, 'Put it down where no one is.' A monk asked, 'What is the student's own matter?' The master said, 'Scheming in the dark about the passing years — the matter can be known.' A monk asked, 'What is the realm of the phoenix?' The master said, 'On a snowy night, watching the bright moon.' A monk asked, 'What is the meaning of the coming from the west?' The master said, 'Making a person ugly and ill-favored.' He said, 'Where is the helping of people?' The master said, 'Am I wronging you?'

福州永隆院明慧瀛禪師

Chan Master Minghui Ying of Yonglong Monastery in Fuzhou

上堂。謂言侵早起。更有夜行人。似則似。是即不是。珍重。問。無為無事人為甚麼卻是金鎻難。師曰。為斷麤纖。貴重難留。曰。為甚麼道無為無事人逍遙實快樂。師曰。為閙亂且要斷送。僧參。師曰。不要得許多般數。速道。速道。僧無對。上堂。日出卯。用處不須生善巧。便下座。僧問。如何進向。得達本源。師曰。依而行之。

Ascending the hall, he said: 'You say you rise early, but there is still a night traveler. Similar it may be, but right it is not. Take care.' A monk asked, 'Why is the person of non-doing and non-affair still hard as a golden lock?' The master said, 'Because he cuts off the coarse and the fine, and being precious and weighty, he is hard to keep.' He said, 'Why is it said that the person of non-doing and non-affair is free and truly happy?' The master said, 'Because in the clamor and confusion one must see him off.' A monk came to call. The master said, 'Do not bring so many kinds of counting. Speak quickly, speak quickly.' The monk had no reply. Ascending the hall, he said: 'The sun rises at the mao hour; in its use there is no need to produce cleverness.' Then he came down from the seat. A monk asked, 'How does one advance so as to reach the source?' The master said, 'Follow it and practice it.'

洪州清泉山守清禪師

Chan Master Shouqing of Qingquan Mountain in Hongzhou

福州人也。僧問。如何是佛。師曰。問。曰。如何是祖。師曰。答。問。和尚見古人得箇甚麼。便住此山。師曰。情知汝不肯。曰。爭知某甲不肯。師曰。鑒貌辨色。問。親切處乞師一言。師曰。莫過於此。問。古人面壁為何事。師曰。屈。曰。恁麼則省心力去也。師曰。何處有恁麼人。問。諸餘即不問。如何是向上事。師曰。消汝三拜。不消汝三拜。

He was a man of Fuzhou. A monk asked, 'What is Buddha?' The master said, 'Ask.' He said, 'What is the Patriarch?' The master said, 'Answer.' A monk asked, 'What did the reverend master get from seeing the ancients, that he dwells on this mountain?' The master said, 'I know very well you do not approve.' He said, 'How do you know I do not approve?' The master said, 'By judging the face and reading the color.' A monk asked, 'As for the intimate point, I beg the master for one word.' The master said, 'There is nothing beyond this.' A monk asked, 'Why did the ancients face the wall?' The master said, 'Wronged.' He said, 'Then one may save mind and strength.' The master said, 'Where is there such a person?' A monk asked, 'The rest I do not ask; what is the matter above?' The master said, 'Three bows are worth it; three bows are not worth it.'

漳州報恩院行崇禪師

Chan Master Xingchong of Baoen Monastery in Zhangzhou

僧問。如何是佛法大意。師曰。碓搗磨磨。問。曹谿一路。請師舉揚。師曰。莫屈著曹谿麼。曰。恁麼則群生有賴。師曰。也是老鼠吃鹽。問。不涉公私。如何言論。師曰。吃茶去。問。丹霞燒木佛。意作麼生。師曰。時寒燒火向。曰。翠微迎羅漢。意作麼生。師曰。別是一家春。

A monk asked, 'What is the great meaning of the Buddha Dharma?' The master said, 'Pounded in a mortar and ground in a mill.' A monk asked, 'The single road of Caoxi — please, master, raise and sing it.' The master said, 'Am I wronging Caoxi?' He said, 'Then living beings have something to rely on.' The master said, 'That too is a mouse eating salt.' A monk asked, 'Not touching public or private, how does one speak?' The master said, 'Go drink tea.' A monk asked, 'Danxia burned a wooden Buddha; what was his meaning?' The master said, 'The weather was cold, so he burned a fire to warm himself.' He said, 'Cuiwei welcomed the arhats; what was his meaning?' The master said, 'A spring of another house.'

潭州嶽麓山和尚

The Reverend of Yuelu Mountain in Tanzhou

上堂。良久曰。昔日毗盧。今朝嶽麓。珍重。僧問。如何是聲色外句。師曰。猿啼鳥呌。問。師唱誰家曲。宗風嗣阿誰。師曰。五音六律。問。截舌之句。請師舉揚。師曰。日能熱。月能涼。

Ascending the hall, after a long silence he said, 'Yesterday Vairochana, today Yuelu. Take care.' A monk asked, 'What is the phrase beyond sound and form?' The master said, 'Gibbons cry, birds call.' A monk asked, 'Whose tune does the master sing, and whose school does he succeed?' The master said, 'Five notes and six pitches.' A monk asked, 'The phrase that cuts off the tongue — please, master, raise and sing it.' The master said, 'The sun can be hot, the moon can be cool.'

朗州德山德海禪師

Chan Master Dehai of Deshan in Langzhou

僧問。靈山一會。何人得聞。師曰。闍黎得聞。曰。未審靈山說箇甚麼。師曰。即闍黎會。問。如何是該天括地句。師曰。千界搖動。問。從上宗乘以何為驗。師曰。從上且置。即今作麼生。曰。大眾總見。師曰。話墮也。問。如何是祖師西來意。師曰。擘。

A monk asked, 'At the assembly on Vulture Peak, who heard it?' The master said, 'You heard it, reverend.' He said, 'I wonder what was spoken on Vulture Peak.' The master said, 'That is what you understand.' A monk asked, 'What is the phrase that spans heaven and encompasses earth?' The master said, 'A thousand worlds shake.' A monk asked, 'By what is the patriarchs' school from the first verified?' The master said, 'Set the from-the-first aside. What about right now?' He said, 'The assembly all sees it.' The master said, 'Your words have fallen.' A monk asked, 'What is the meaning of the Patriarch's coming from the west?' The master said, 'Split.'

泉州後招慶和尚

The Reverend of the Rear Zhaoqing in Quanzhou

僧問。末後一句。請師商量。師曰。塵中人自老。天際月常明。問。如何是和尚家風。師曰。一缾兼一缽。到處是生涯。問。如何是佛法大意。師曰。擾擾忩忩。晨鷄暮鐘。

A monk asked, 'As for the last phrase, please, master, discuss it.' The master said, 'People in the dust grow old on their own; the moon at the sky's edge is always bright.' A monk asked, 'What is the reverend master's family style?' The master said, 'One bottle and one bowl; wherever I go is my livelihood.' A monk asked, 'What is the great meaning of the Buddha Dharma?' The master said, 'In flurry and haste, the morning rooster and the evening bell.'

鼎州梁山簡禪師

Chan Master Jian of Liangshan in Dingzhou

問。僧甚處來。曰。藥山來。師曰。還將得藥來否。曰。和尚住山也不錯。師便休。

He asked a monk, 'Where do you come from?' He said, 'From Yaoshan.' The master said, 'Did you bring the medicine?' He said, 'The reverend master's dwelling on the mountain is not bad either.' The master let it drop.

洪州建山澄禪師

Chan Master Cheng of Jianshan in Hongzhou

僧問。如何是法王劒。師曰。可惜許。曰。如何是人王劒。師曰。塵埋床下履。風動架頭巾。問。一代時教接引今時。未審祖宗如何示人。師曰。一代時教已有人問了也。曰。和尚如何示人。師曰。惆悵庭前紅莧樹。年年生葉不生花。問。故歲已去。新歲到來。還有不受歲者也無。師曰。作麼生。曰。恁麼則不受歲也。師曰。城上已吹新歲角。牕前猶點舊年燈。曰。如何是舊年燈。師曰。臘月三十日。

A monk asked, 'What is the king of Dharma's sword?' The master said, 'What a pity.' He said, 'What is the king of men's sword?' The master said, 'Dust buries the shoes beneath the bed; wind stirs the cap on the rack.' A monk asked, 'The teachings of one age receive and guide the people of the time. I wonder how the ancestral school shows people?' The master said, 'Someone has already asked about the teachings of one age.' He said, 'How does the reverend master show people?' The master said, 'How sad, the red amaranth tree before the courtyard: every year it grows leaves and never flowers.' A monk asked, 'The old year has gone and the new year has come; is there anyone who does not receive the year?' The master said, 'How so?' He said, 'Then he does not receive the year.' The master said, 'On the city wall the new year's horn is already blown; before the window the old year's lamp is still lit.' He said, 'What is the old year's lamp?' The master said, 'The thirtieth day of the twelfth month.'

泉州招慶院省僜淨修禪師

Chan Master Jingxiu Shengdeng of Zhaoqing Monastery in Quanzhou

初參保福。福一日入大殿覩佛像。乃舉手。問師曰。佛恁麼意作麼生。師曰。和尚也是橫身。福曰。一撅我自收取。師曰。和尚非唯橫身。福然之。後住招慶。開堂陞座。良久乃曰。大眾。向後到處遇道伴。作麼生舉似他。若有人舉得。試對眾舉看。若舉得。免孤負上祖。亦免埋沒後來。古人道。通心君子。文外相見。還有這箇人麼。況是曹谿門下子孫。合作麼生理論。合作麼生提唱。僧問。如何得不傷於己。不負於人。師曰。莫屈著汝這問麼。曰。恁麼上來已蒙師指也。師曰。汝又屈著我作麼。問。當鋒一句。請師道。師曰。嗄。僧再問。師曰。瞌睡漢。問。僧近離甚處。曰。報恩。師曰。僧堂大小。曰。和尚試道看。師曰。何不待問。問。學人全身不會。請師指示。師曰。還解笑得麼。乃曰。叢林先達者。不敢相觸忤。若是初心後學。未信直須信取。未省直須省取。不用掠虗。諸人本分去處。未有一時不顯露。未有一物解葢覆得。如今若要知。不用移絲髮地。不用少許工夫。但向博地凡夫位中承當取。豈不省心力。既能省得。便與諸佛齊肩。依而行之。緣此事是箇白淨去處。今日須得白淨身心合他始得。自然合古合今。脫生離死。古人云。識心達本。解無為法。方號沙門。如今諸官大眾。各須體取好。莫全推過師僧分上。佛法平等。上至諸佛。下至一切。共同此事。既然如此。誰有誰無。王事之外。亦須努力。適來說如許多般。葢不得已而已。莫道從上宗門。合恁麼語話。祇如從上宗門。合作麼生。還相悉麼。若有人相悉。山僧今日雪得去也。久立。大眾珍重。示坐禪方便頌曰。四威儀內坐為先。澄濾身心漸坦然。瞥爾有緣隨濁界。當須莫續是天年。修持祇學從功路。至理寧論在那邊。一切時中常管帶。因緣相湊豁通玄。示執坐禪者曰。大道分明絕點塵。何須長坐始相親。遇緣儻解無非是。

He first studied under Baofu. One day Baofu entered the great hall, saw a Buddha image, and raising his hand asked the master, 'What does the Buddha mean by this?' The master said, 'The reverend master too throws his body sideways.' Baofu said, 'I will take that stump myself.' The master said, 'The reverend master does not merely throw his body sideways.' Baofu agreed. Later he dwelt at Zhaoqing. On the day he opened the hall and mounted the seat, after a long silence he said: 'Assembly, wherever you go from now on and meet companions on the Way, how will you raise it for them? If anyone can raise it, try raising it before the assembly. If you can raise it, you will not let the ancestral teachers down or bury those who come after. The ancients said: a gentleman who comprehends the mind meets one another outside the text. Is there such a person? Moreover, being descendants of Caoxi's gate, how should you discuss it, how should you raise and sing it?' A monk asked, 'How can one avoid injuring oneself and not betray others?' The master said, 'Am I wronging you with this question?' He said, 'Then by coming up I have already received the master's pointing.' The master said, 'Why do you wrong me again?' A monk asked, 'The phrase at the point of the blade — please, master, say it.' The master said, 'Ha.' The monk asked again. The master said, 'A dozing fellow.' He asked a monk, 'Where have you just come from?' He said, 'Baoen.' The master said, 'How big is the monks' hall?' He said, 'Try saying it, reverend master.' The master said, 'Why not wait to be asked?' A monk said, 'The student does not understand at all; I beg the master to instruct me.' The master said, 'Can you still laugh?' Then he said: 'The forerunners of the monastery I do not dare offend. But as for beginners and later students, if you have not believed, you must simply believe; if you have not understood, you must simply understand. Do not grab at emptiness. Your own portion has never been unmanifested for a single moment, and no single thing can cover it. If you want to know it now, you need not move a hair's breadth of ground, nor use the least effort — simply accept it in the position of an ordinary man of broad earth. Would that not save mind and strength? Once you can save it, you are shoulder to shoulder with all Buddhas. Follow it and practice it. Because this matter is a spotless place, today you must attain a spotless body and mind to match it. Then naturally you accord with the ancients and the moderns, and escape birth and leave death. The ancients said: To know the mind and reach the root and understand the unconditioned Dharma — only then is one called a shramana. Now you officials and assembly must each realize it; do not push everything onto the monks. The Buddha Dharma is equal: from the Buddhas above to all beings below, all share this matter. Since that is so, who has it and who lacks it? Beyond the king's affairs you too must put forth effort. All that I have just said is spoken only because I cannot help it. Do not say that the patriarchs' school should speak such words. As for the patriarchs' school, how should it be? Do you all understand? If anyone understands, this mountain monk will be cleared today. You have stood long. Assembly, take care.' He showed a verse on the skillful means of sitting in meditation: 'Among the four postures, sitting comes first; clarifying body and mind, one gradually becomes calm. If a chance encounter follows you into the turbid world, then you must not continue it — that is the heavenly span. In practice, only learn the road of effort; the ultimate principle — how could it be discussed over there? At all times keep it in hand, and when conditions converge you will suddenly penetrate the mystery.' He showed it to those who clung to sitting in meditation, saying: 'The great Way is clear and cuts off every speck of dust; why must one sit long to be intimate with it? Meeting conditions, if one understands, there is nothing that is not it;'

處憒那能有故新。散誕肯齊支遁侶。逍遙曷與慧休隣。或遊泉石或闤闠。可謂煙霞物外人。

(The master continued:) 'in the midst of clamor, how could there be old and new? Would one who is free and easy be willing to be the companion of Zhi Dun, or ramble with Hui Xiu as a neighbor? Whether roaming among springs and rocks or in the market streets, one may be called a person outside the world of mist and clouds.'

福州康山契穩法寶禪師

Chan Master Fabao Qixi of Kangshan in Fuzhou

初開堂。僧問。威音王佛已後。次第相承。未審師今一會法嗣何方。師曰。象骨舉手。龍谿點頭。問。圓明湛寂非師意。學人因底卻無明。師曰。辨得也未。曰。恁麼則識性無根去也。師曰。隔靴搔癢。

When he first opened the hall, a monk asked, 'After the Buddha King of Awesome Sound, they succeeded one another in order. I wonder whose Dharma heir the master's assembly today is?' The master said, 'Elephant Bone raises his hand, Dragon Creek nods.' A monk asked, 'Perfect brightness and still quiescence are not the master's meaning; why is the student still ignorant?' The master said, 'Can you tell?' He said, 'Then the nature of consciousness is without root.' The master said, 'Scratching an itch through a boot.'

泉州西明院琛禪師

Chan Master Chen of Ximing Monastery in Quanzhou

僧問。如何是和尚家風。師曰。竹箸瓦碗。曰。忽遇上客來時。如何祇待。師曰。黃虀倉米飯。問。如何是祖師西來意。師曰。問取露柱看。

A monk asked, 'What is the reverend master's family style?' The master said, 'Bamboo chopsticks and an earthen bowl.' He said, 'Suppose a distinguished guest comes, how will you receive him?' The master said, 'Yellow pickles and granary rice.' A monk asked, 'What is the meaning of the Patriarch's coming from the west?' The master said, 'Go ask the exposed pillar.'

皷山晏國師法嗣

Dharma Heirs of National Teacher Yan of Gushan