The Five Lamps Meeting at the Source, Scroll Seven

杭州龍冊寺子興明悟禪師

Chan Master Zixing Mingwu of Longce Monastery in Hangzhou

僧問。正位中還有人成佛否。師曰。誰是眾生。曰。若恁麼則總成佛去也。師曰。還我正位來。曰。如何是正位。師曰。汝是眾生。問。如何是無價珍。師曰。卞和空抱璞。曰。忽遇楚王。還進也無。師曰。凡聖相繼續。問。古人拈布毛意作麼生。師曰。闍黎舉不全。曰。如何舉得全。師乃拈起袈裟。

A monk asked, 'In the correct position, is there still anyone who becomes a Buddha?' The Master said, 'Who is a living being?' He said, 'If so, then all become Buddhas.' The Master said, 'Give me back the correct position.' He said, 'What is the correct position?' The Master said, 'You are a living being.' Someone asked, 'What is the priceless treasure?' The Master said, 'Bian He clasped his uncut jade in vain.' He said, 'If he suddenly met the King of Chu, would he still present it?' The Master said, 'Ordinary and sage succeed one another.' Someone asked, 'What was the meaning of the ancients' picking up a bit of cloth?' The Master said, 'Acharya, you do not raise it in full.' He said, 'How does one raise it in full?' The Master then picked up his robe.

溫州雲山佛㠗院知默禪師

Chan Master Zhimo of Fo'ao Monastery on Yun Mountain in Wenzhou

僧問。如何是佛㠗家風。師曰。送客不離三步內。邀賓祇在草堂前。上堂。山僧如今看見諸上座。恁麼行腳。吃辛吃苦。盤山涉㵎。終不為觀看州縣。參尋名山勝跡。莫非為此一大事。如今且要諸人。於本分參問中通箇消息來。雲山敢與證明。非但雲山證明。乃至禪林佛剎亦與證明。還有麼。若無。不如散去。便下座。

A monk asked, 'What is the family style of Fo'ao?' The Master said, 'Seeing off a guest never goes beyond three paces; inviting a visitor happens only before the thatched hall.' Ascending the hall: 'This mountain monk now sees you worthies wandering thus on pilgrimage, enduring hardship and bitterness, crossing mountains and wading ravines — it is not at all to view the prefectures and counties or to visit famous mountains and scenic traces. It can only be for the sake of this one great matter. Now I want you people to send back a word from within your own portion's questioning, and Yun Mountain will dare to certify you. Not only will Yun Mountain certify you — even the Chan groves and Buddha lands will certify you. Is there anyone? If not, better to disperse.' Then he descended from the seat.

鏡清怤禪師法嗣

Dharma Heirs of Chan Master Fu of Jingqing

越州清化師訥禪師

Chan Master Shine of Qinghua in Yuezhou

僧問。十二時中如何得不疑惑去。師曰。好。曰。恁麼則得遇於師去也。師曰。珍重。僧來禮拜。師曰。子亦善問。吾亦善答。曰。恁麼則大眾久立。師曰。抑逼大眾作甚麼。問。去卻賞罰。如何是吹毛劒。師曰。錢塘江裡好渡船。問。如何是西來意。師曰。可煞新鮮。

A monk asked, 'How can one be free of doubt throughout the twelve hours?' The Master said, 'Good.' He said, 'If so, then I have met the Master.' The Master said, 'Take care.' A monk came to bow. The Master said, 'You too ask well, and I too answer well.' He said, 'If so, then the assembly has stood long.' The Master said, 'Why press the assembly?' Someone asked, 'Setting aside reward and punishment, what is the hair-cutting sword?' The Master said, 'A good ferry boat in the Qiantang River.' Someone asked, 'What is the meaning of the coming from the West?' The Master said, 'How very fresh.'

衢州南禪遇緣禪師

Chan Master Yuyuan of Nanchan in Quzhou

因有俗士謂之鐵腳。忽騎馬至。僧問。師既是鐵腳。為甚麼卻騎馬。師曰。腰帶不因遮腹痛。幞頭豈是禦天寒。官人問師。和尚恁麼後生。為甚麼卻為尊宿。師曰。千歲祇言朱頂鶴。朝生便是鳳凰兒。上堂。此箇事得恁麼難道。時有僧出曰。請師道。師曰。睦州溪苔。錦軍石耳。問。眾手淘金。誰是得者。師曰。谿畔披砂徒自困。家中有寶速須還。曰。恁麼即始終不從人得去也。師曰。饒君便有擎山力。未免肩頭有擔胝。

Because a layman called him Iron Legs, he suddenly came riding a horse. A monk asked, 'Since the Master is Iron Legs, why does he ride a horse?' The Master said, 'A belt is not worn to cover a bellyache, and a head wrap is hardly to fend off the cold of heaven.' An official asked the Master, 'The Reverend is so young — why is he a venerable elder?' The Master said, 'A thousand years is said only of the red-crested crane; born this morning, one is already a phoenix chick.' Ascending the hall: 'This matter is hard to speak of in this way.' Then a monk came forward and said, 'Please, Master, speak.' The Master said, 'The river moss of Muzhou, the stone ears of Jinjun.' Someone asked, 'When many hands wash for gold, who gets it?' The Master said, 'To sift sand by the brook is to weary yourself in vain; if there is a treasure in the house, bring it back at once.' He said, 'If so, then from first to last it is not obtained from others.' The Master said, 'Even if you have the strength to lift a mountain, you will not escape the callus on your shoulder from the carrying pole.'

福州資福院智遠禪師

Chan Master Zhiyuan of Zifu Monastery in Fuzhou

福州人也。參鏡清。問。如何是諸佛出身處。清曰。大家要知。師曰。如斯則眾眼難瞞去也。清曰。理能縛豹。師因此發悟玄旨。住後。僧問。師唱誰家曲。宗風嗣阿誰。師曰。雪嶺峰前月。鏡湖波裡明。問。諸佛出世。天雨四華。地搖六動。和尚今日有何祥瑞。師曰。一物不生全體露。目前光彩阿誰知。問。如何是直示一句。師曰。是甚麼。師乃曰。還會麼。會去即今便了。不會塵沙算劫。祗據諸賢分上。古佛心源。明露現前。匝天徧地。森羅萬象。自己家風。佛與眾生本無差別。涅槃生死。幻化所為。性地真常。不勞修證。珍重。

He was a man of Fuzhou. He studied under Jingqing and asked, 'What is the place the Buddhas come forth from?' Jingqing said, 'Everyone wants to know.' The Master said, 'If so, then the eyes of the crowd are hard to deceive.' Jingqing said, 'Principle can bind a leopard.' From this the Master awakened to the mysterious purport. After he had taken up residence, a monk asked, 'Whose song does the Master sing, and whose lineage does his school continue?' The Master said, 'The moon before the peak of Snow Ridge; bright in the waves of Mirror Lake.' Someone asked, 'When the Buddhas come into the world, heaven rains four flowers and the earth shakes in six ways. What auspicious sign is there today for the Reverend?' The Master said, 'Not one thing arises, and the whole body is exposed; who knows the radiance before his eyes?' Someone asked, 'What is the one phrase of direct pointing?' The Master said, 'What is it?' The Master then said, 'Do you understand? If you understand, then it is finished right now; if you do not, you will count kalpas as sands of dust. Simply on the part of you worthies, the fountainhead of the ancient Buddha's mind is clearly exposed before you, filling the heavens and covering the earth. The teeming myriad things are your own family style. Buddha and living being are originally without difference. Nirvana and birth-and-death are the doings of illusion. The nature-ground is truly constant, and needs no cultivation or certification. Take care.'

衢州烏巨山儀晏開明禪師

Chan Master Yiyan Kaiming of Wuju Mountain in Quzhou

吳興許氏子。於唐乾符三年將誕之夕。異香滿室。紅光如畫。光啟中隨父鎮信安。強為娶。師不願。遂遊歷諸方。機契鏡清。歸省父母。乃於郭南剏別舍以遂師志。舍旁陳司徒廟有凜禪師像。師往瞻禮。失師所之。後郡守展祀祠下。見師入定於廟後叢竹間。蟻蠹其衣。敗葉沒䏶。或者雲。是許鎮將之子也。自此三昧。或出或入。子湖訥禪師。未知師所造淺深。問曰。子所住定。葢小乘定耳。時方啜茶。師呈起橐曰。是大是小。訥駭然。尋謁栝蒼唐山德嚴禪師。嚴問。汝何姓。曰。姓許。嚴曰。誰許汝。曰。不別。嚴默識之。遂與剃染。甞令摘桃。浹旬不歸。往尋。見師攀桃倚石。泊然在定。嚴鳴指出之。開運中遊江郎巖。覩石龕。謂弟子慧興曰。予入定此中。汝當壘石塞門。勿以吾為念。興如所戒。明年。興意師長。往啟龕視師。素髮被肩。胸臆尚暖。徐自定起。了無異容。復回烏巨。侍郎慎公鎮信安。馥師之道。命義學僧守榮詰其定相。師不與之辯。榮意輕之。時信安人競圖師像而尊事。皆獲舍利。榮因媿服。禮像謝𠎝。亦獲舍利。歎曰。此後不敢以淺解測度矣。錢忠懿王感師見夢。遣使圖像至。適王患目疾。展像作禮。如夢所見。隨雨舍利。目疾頓瘳。因錫號開明。及述偈讚。寶器供具千計。端拱初。太宗皇帝聞師定力。詔本州加禮。津發赴闕。師力辭。僧再至諭旨。特令肩輿。入對便殿。命坐賜茗。諮問禪定。奏對簡盡。深契上旨。丐歸。復詔入對。得請還山。送車塞途。淳化元年示寂。壽一百十五。臘五十七。闍維白光屬天。舍利五色。邦人以骨塑像。至今州郡雨暘。禱之如嚮斯答。

He was a son of the Xu family of Wuxing. On the night before his birth, in the third year of Qianfu of the Tang, a rare fragrance filled the room and a red glow was like a painting. In the Guangqi era he followed his father to garrison Xin'an, and was forced into marriage. The Master was unwilling, and so he wandered through all quarters, and his mechanism matched Jingqing's. He returned to visit his parents, and built a separate dwelling south of the city wall to fulfill the Master's aspiration. Beside the dwelling there was the shrine of Minister Chen, which held an image of Chan Master Lin. When the Master went to pay reverence there, he lost track of where the Master had gone. Later the prefect, making a sacrifice at the shrine, saw the Master sitting in concentration among the thick bamboo behind the shrine. Ants had eaten into his garment, and fallen leaves buried his thighs. Someone said, 'This is the son of General Xu.' From then on he entered and left samadhi at will. Chan Master Ne of Zihu did not know how deep the Master's attainment went, and said, 'The samadhi you dwell in is only the samadhi of the Lesser Vehicle.' At that moment they were drinking tea. The Master held up his tea pouch and said, 'Is this great or small?' Ne was astonished. Soon afterward he paid a visit to Chan Master Deyan of Tang Mountain in Guacang. Deyan asked, 'What is your surname?' He said, 'My surname is Xu.' Deyan said, 'Who permitted you?' He said, 'There is no distinction.' Deyan silently recognized him, and shaved and dyed his robes for him. Once Deyan sent him to pick peaches, and for ten days he did not return. They went to look for him, and found the Master leaning on a rock with peaches in his hand, serenely in samadhi. Deyan snapped his fingers and brought him out. In the Kaiyun era he wandered to Jianglang Rock, and seeing a stone niche he told his disciple Huixing, 'I will enter samadhi in this; you should pile stones and block the door, and pay me no more mind.' Huixing did as he was told. The next year Huixing missed the Master, and went to open the niche and look at him. His white hair covered his shoulders, and his breast was still warm. Slowly he rose from samadhi, with no unusual appearance at all. He returned again to Wuju. When the Vice Minister Lord Shen garrisoned Xin'an, admiring the Master's Way, he ordered the scholastic monk Shourong to interrogate him about the marks of his samadhi. The Master would not argue with him. Rong's mind slighted him. At that time the people of Xin'an vied to paint the Master's image and revere it, and all obtained relics. Rong then was shamed into submission, bowed to the image and apologized for his fault, and also obtained relics. He sighed and said, 'From now on I will not dare to measure him by shallow understanding.' King Qian Zhongyi, moved by the Master appearing in his dream, sent envoys to have his portrait painted and brought. It happened that the king was suffering from an eye ailment, and when he unrolled the portrait and bowed, exactly as in his dream, relics rained down, and his eye ailment was at once cured. He then granted him the title Kaiming, and wrote a verse in praise, with jeweled vessels and offerings in a thousand pieces. In the early Duangong era, Emperor Taizong heard of the Master's power of samadhi and ordered the prefecture to add honors, and to send him to court. The Master firmly declined. When the monk came again with the imperial will, he was specially ordered to be carried in a sedan chair. He entered the informal hall for audience, was given a seat and tea, and was questioned about Chan samadhi; his replies were concise and complete, and deeply matched the imperial intent. He begged to return. Again an edict summoned him to audience, and he obtained permission to return to the mountain. The carriages seeing him off blocked the road. In the first year of Chunhua he showed his quiescence. He lived one hundred and fifteen years, with fifty-seven rains retreats. At cremation a white light reached to heaven and the relics were of five colors. The people of the region made an image from his bones. To this day, for rain or shine, the prefecture and counties pray to him and are answered as surely as an echo.

報恩嶽禪師法嗣

Dharma Heirs of Chan Master Yue of Baoen

潭州妙濟院師浩傳心禪師

Chan Master Shihao Chuanxin of Miaofu Monastery in Tanzhou

僧問。擬即第二頭。不擬即第三首。如何是第一頭。師曰。牧。問。古人斷臂。當為何事。師曰。我寧可斷臂。問。如何是學人眼。師曰。須知我好心。問。如何是香山劒。師曰。異。曰。還露也無。師曰。不忍見。問。如何是松門第一句。師曰。切不得錯舉。問。如何是妙濟家風。師曰。左右人太多。問。如何是佛法大意。師曰。兩口一無舌。問。如何是香山一露。師曰。滔滔地。曰。到者如何。師曰。息汝平生。問。如何是世尊密語。師曰。阿難亦不知。曰。為甚麼不知。師曰。莫非仙陀。問。如何是香山寶。師曰。碧眼胡人不敢定。曰。露者如何。師曰。龍王捧不起。僧舉聖僧塑像被虎齩。問師。既是聖僧。為甚麼被大蟲齩。師曰。疑殺天下人。問。如何是無慙愧底人。師曰。闍黎合吃棒。

A monk asked, 'To intend is the second head; not to intend is the third head. What is the first head?' The Master said, 'Herd.' Someone asked, 'When the ancients cut off an arm, what was it for?' The Master said, 'I would rather cut off my own arm.' Someone asked, 'What is the student's eye?' The Master said, 'You should know my good intent.' Someone asked, 'What is the Xiangshan sword?' The Master said, 'Strange.' He said, 'Does it show itself?' The Master said, 'I cannot bear to look.' Someone asked, 'What is the first phrase of Songmen?' The Master said, 'By no means raise it wrongly.' Someone asked, 'What is the family style of Miaofu?' The Master said, 'There are too many people on either side.' Someone asked, 'What is the great meaning of the Buddha Dharma?' The Master said, 'Two mouths with no tongue.' Someone asked, 'What is the one showing of Xiangshan?' The Master said, 'Surging on and on.' He said, 'What of the one who arrives there?' The Master said, 'It puts an end to your whole life.' Someone asked, 'What is the World-Honored One's secret word?' The Master said, 'Even Ananda does not know.' He said, 'Why does he not know?' The Master said, 'It is no fairy goblin.' Someone asked, 'What is the treasure of Xiangshan?' The Master said, 'The blue-eyed Indian does not dare to fix it.' He said, 'What of the one who shows it?' The Master said, 'The dragon king cannot lift it.' A monk brought up that a clay image of a holy monk had been bitten by a tiger, and asked the Master, 'Since he was a holy monk, why was he bitten by a great beast?' The Master said, 'It makes the whole world die of doubt.' Someone asked, 'What is a person without a sense of shame?' The Master said, 'The acharya deserves a beating.'

安國𤦆禪師法嗣

Dharma Heirs of Chan Master Liu of Anguo

福州白鹿師貴禪師

Chan Master Shigui of White Deer in Fuzhou

開堂日。僧問。西峽一派。不異馬頭。白鹿千峰。何似鷄足。師曰。大眾驗看。問。如何是白鹿家風。師曰。向汝道甚麼。曰。恁麼則便知時去也。師曰。知時底人合到甚麼田地。曰。不可更口喃喃也。師曰。放過即不可。問。牛頭未見四祖時。百鳥銜花供養。見後為甚麼不來。師曰。曙色未分人盡望。及乎天曉也如常。

On the day he opened the hall, a monk asked, 'The one stream of the Western Gorge is no different from Matou. The thousand peaks of White Deer — how do they compare with Mount Jizu?' The Master said, 'Let the assembly examine.' Someone asked, 'What is the family style of White Deer?' The Master said, 'What am I telling you?' He said, 'If so, then I know the time and go.' The Master said, 'To what field has the one who knows the time come?' He said, 'I must not go on muttering.' The Master said, 'Letting you off will not do.' Someone asked, 'When Niutou had not yet met the Fourth Ancestor, a hundred birds brought flowers in offering; after he met him, why did they not come?' The Master said, 'Before the dawn light divides, all men look for it; when the sky has brightened, it is as usual.'

福州羅山義聰禪師

Chan Master Yicong of Luoshan in Fuzhou

上堂。僧問。如何是出窟師子。師曰。甚麼處不震裂。曰。作何音響。師曰。聾者不聞。問。手指天地。唯我獨尊。為甚麼卻被傍觀者責。師曰。謂言胡鬚赤。曰。秖如傍觀者。有甚麼長處。師曰。路見不平。所以按劒。師乃曰。若有分付處。羅山即不具眼。若無分付處。即勞而無功。所以維摩昔日對文殊。且問如今會也無。久立。珍重。

Ascending the hall, a monk asked, 'What is the lion that comes out of its den?' The Master said, 'What place does it not shatter?' He said, 'What sound does it make?' The Master said, 'The deaf do not hear it.' Someone asked, 'He pointed to heaven and earth and said that he alone was honored — why was he blamed by the bystanders?' The Master said, 'They say the barbarian's beard is red.' He said, 'What virtue did the bystanders have?' The Master said, 'Seeing injustice on the road, one lays hand on the sword.' The Master then said, 'If there is a place to hand it over, Luoshan has no eye. If there is no place to hand it over, then one labors without merit. Therefore when Vimalakirti faced Manjushri of old, I ask: do you understand now? You have stood long. Take care.'

福州安國院從貴禪師

Chan Master Conggui of Anguo Monastery in Fuzhou

僧問。禪宮大敞。法侶雲臻。向上一路。請師決擇。師曰。素非時流。上堂。禪之與道。拈向一邊著。佛之與祖。是甚麼破草鞋。恁麼告報。莫屈著諸人麼。若道屈著。即且須行腳。若道不屈著。也須合取口始得。珍重。上堂。直是不遇梁朝。安國也謾人不過。珍重。僧問。請師舉唱宗乘。師曰。今日打禾。明日搬柴。問。牛頭未見四祖時如何。師曰。香爐對繩床。曰。見後如何。師曰。門扇對露柱。問。如何是和尚家風。師曰。若問家風。即答家風。曰。學人不問家風時作麼生。師曰。胡來漢去。問。諸餘即不問。省要處乞師一言。師曰。還得省要也未。復曰。純陀獻供。珍重。

A monk asked, 'The Chan palace stands wide open and the Dharma companions gather like clouds. As for the road above, I beg the Master to decide it.' The Master said, 'I have never been a man of the times.' Ascending the hall: 'As for Chan and the Way, toss them to one side. As for the Buddha and the Ancestor, what broken straw sandals they are. Telling you this way, am I wronging you people? If you say I wrong you, then you must go on pilgrimage. If you say I do not wrong you, then you had better shut your mouths. Take care.' Ascending the hall: 'Were it not that I did not meet the Liang court, even Anguo could not deceive people. Take care.' A monk asked, 'Please, Master, raise and sing the ancestral vehicle.' The Master said, 'Today we thresh grain, tomorrow we carry firewood.' Someone asked, 'What was it like when Niutou had not yet met the Fourth Ancestor?' The Master said, 'An incense burner facing a corded chair.' He said, 'And after he met him?' The Master said, 'A door leaf facing an exposed pillar.' Someone asked, 'What is the Reverend's family style?' The Master said, 'If you ask about the family style, I answer about the family style.' He said, 'When the student does not ask about the family style, what then?' The Master said, 'Barbarians come and Han go.' Someone asked, 'I do not ask about the rest; I beg one word from the Master on the essential point.' The Master said, 'Have you got the essential point?' He said again, 'Chunda makes his offering. Take care.'

福州怡山長慶藏用禪師

Chan Master Zangyong of Changqing in Yishan, Fuzhou

上堂。眾集。以扇子拋向地上曰。愚人謂金是土。智者作麼生。後生可畏。不可總守愚去也。還有人道得麼。出來道看。時有僧出禮拜。退後而立。師曰。別更作麼生。曰。請和尚明鑑。師曰。千年桃核。問。如何是伽藍。師曰。長溪莆田。曰。如何是伽藍中人。師曰。新羅白水。問。如何是靈泉正主。師曰。南山北山。問。如何是和尚家風。師曰。齋前廚蒸南國飯。午後爐煎北苑茶。問。法身還受苦也無。師曰。地獄豈是天堂。曰。恁麼則受苦去也。師曰。有甚麼罪過。

Ascending the hall, the assembly gathered. He threw his fan to the ground and said, 'Fools say gold is earth. What will the wise do? The young are to be feared — you cannot all keep to foolishness. Is there anyone who can speak? Come forward and speak.' Then a monk came forward, bowed, stepped back and stood. The Master said, 'Speak of something else.' He said, 'I beg the Reverend's clear mirror.' The Master said, 'A peach pit of a thousand years.' Someone asked, 'What is the monastery?' The Master said, 'Changxi and Putian.' He said, 'What is the man within the monastery?' The Master said, 'Silla and White Water.' Someone asked, 'What is the true master of the numinous spring?' The Master said, 'South Mountain and North Mountain.' Someone asked, 'What is the Reverend's family style?' The Master said, 'Before the meal the kitchen steams southern rice; after noon the stove brews Beiyuan tea.' Someone asked, 'Does the dharma body still suffer?' The Master said, 'How could hell be a heaven?' He said, 'If so, then it suffers.' The Master said, 'What fault is there in that?'

福州永隆院彥端禪師

Chan Master Yanduan of Yonglong Monastery in Fuzhou

上堂。大眾雲集。師從座起作舞。謂眾曰。會麼。對曰。不會。師曰。山僧不捨道法而現凡夫事。作麼生不會。問。本自圓成。為甚麼卻分明晦。師曰。汝自撿責看。

Ascending the hall, the great assembly gathered like clouds. The Master rose from his seat and danced, and said to the assembly, 'Do you understand?' They answered, 'We do not.' The Master said, 'This mountain monk does not abandon the Dharma of the Way but manifests the affairs of ordinary men — how can you not understand?' Someone asked, 'Originally perfect and complete of itself — why then is it clearly obscured?' The Master said, 'Examine and reproach yourself.'

福州林陽瑞峰院志端禪師

Chan Master Zhiduan of Ruifeng Monastery in Linyang, Fuzhou

本州人也。初參安國。見僧問。如何是萬象之中獨露身。國舉一指。其僧不薦。師於是冥契玄旨。乃入室白曰。適來見那僧問話。志端有箇省處。國曰。汝見甚麼道理。師亦舉一指曰。這箇是甚麼。國然之。師禮謝。住後。上堂。舉拂子曰。曹溪用不盡底。時人喚作頭角生。山僧拈來拂蚊子。薦得乾坤陷落。僧問。如何是西來意。師曰。木馬走似煙。石人趂不及。問。如何是禪。師曰。今年旱去年。曰。如何是道。師曰。冬田半折耗。問。如何是學人自己。師與一踏。僧作接勢。師便與一摑。僧無語。師曰。賺殺人。問。如何是迥絕人煙處佛法。師曰。巔山峭峙碧芬芳。曰。恁麼則一真之理。華野不殊。師曰。不是這箇道理。問。如何是佛法大意。師曰。竹箸一文一雙。有僧夜參。師曰。阿誰。曰。某甲。師曰。泉州砂糖。舶上檳榔。僧良久。師曰。會麼。曰。不會。師曰。你若會即廓清五蘊。吞盡十方。開寶元年八月。遺偈曰。來年二月二。別汝暫相棄。燒灰散四林。免占檀那地。明年正月二十八日。州民競入山瞻禮。師尚無恙。參問如常。至二月一日。州牧牽諸官同至山。詰伺經宵。二日齋罷。上堂辭眾。時圓應長老出問。雲愁露慘。大眾嗚呼。請師一言。未在告別。師垂一足。應曰。法鏡不臨於此土。寶月又照於何方。師曰。非君境界。應曰。恁麼則漚生漚滅還歸水。師去師來是本常。師長噓一聲。下座歸方丈。安坐至亥時。問眾曰。世尊滅度。是何時節。眾曰。二月十五日子時。師曰。吾今日子時前。言訖長往。

He was a man of that prefecture. When he first studied under Anguo, he saw a monk ask, 'What is it to be alone exposed amid the myriad things?' Anguo raised one finger. That monk did not awaken. The Master thereby silently matched the mysterious purport, and entering the room he said, 'Just now, hearing that monk's question, Zhiduan had a place of awakening.' Anguo said, 'What principle have you seen?' The Master also raised one finger and said, 'What is this?' Anguo agreed. The Master bowed in thanks. After he had taken up residence, he ascended the hall. He raised his whisk and said, 'What Caoxi could not use up, people of the time call the horns coming forth. This mountain monk picks it up to brush away mosquitoes — awaken to it and heaven and earth collapse.' A monk asked, 'What is the meaning of the coming from the West?' The Master said, 'A wooden horse runs like smoke, and a stone man cannot catch up.' Someone asked, 'What is Chan?' The Master said, 'This year is dry, last year was dry.' He said, 'What is the Way?' The Master said, 'The winter field is half lost.' Someone asked, 'What is the student's own self?' The Master gave him a kick. The monk made as if to catch it. The Master then gave him a slap. The monk was silent. The Master said, 'He cheats people to death.' Someone asked, 'What is the Buddha Dharma in a place utterly cut off from human smoke?' The Master said, 'A peak mountain stands sheer in green fragrance.' He said, 'If so, then the principle of the one true is no different in splendor or wildness.' The Master said, 'That is not the principle.' Someone asked, 'What is the great meaning of the Buddha Dharma?' The Master said, 'Bamboo chopsticks, one coin a pair.' A monk came for night study. The Master said, 'Who is it?' He said, 'It is I.' The Master said, 'Quanzhou rock sugar, betel nut from the sea ship.' The monk was silent a long while. The Master said, 'Do you understand?' He said, 'I do not.' The Master said, 'If you understood, you would clear away the five aggregates and swallow all ten directions.' In the eighth month of the first year of Kaibao he left a verse: 'On the second day of the second month next year, I shall leave you for a while. Burn my ashes and scatter them in the four groves, so as not to occupy the donor's land.' On the twenty-eighth day of the first month of the next year, the people of the prefecture vied to enter the mountain to pay reverence. The Master was still well, and answered questions as usual. On the first day of the second month, the prefect brought the officials with him to the mountain and questioned him through the night. On the second day, after the meal, he ascended the hall to take leave of the assembly. Then the elder Yuanying came forward and asked, 'Clouds grieve and dew is bleak, and the assembly wails. I beg one word from the Master before you take leave.' The Master lowered one foot. Yuanying said, 'The Dharma mirror does not come to this land; where else does the jewel moon shine?' The Master said, 'It is not your realm.' Yuanying said, 'If so, then froth born and froth extinguished still return to water; the Master going and the Master coming are the eternal constant.' The Master let out a long sigh, descended from the seat and returned to his quarters. He sat calmly until the hour of hai, and asked the assembly, 'When the World-Honored One passed into extinction, what hour was it?' The assembly said, 'The hour of zi on the fifteenth day of the second month.' The Master said, 'I shall go before the hour of zi today.' Having spoken, he passed away.

福州仙宗院明禪師

Chan Master Ming of Xianzong Monastery in Fuzhou

上堂曰。幸有如是門風。何不炟赫地紹續取去。若也紹得。不在三界。若出三界。即壞三界。若在三界。即礙三界。不礙不壞。是出三界。是不出三界。恁麼徹去。堪為佛法種子。人天有賴。時有僧問。拏雲不假風雷便。迅浪如何透得身。師曰。何得棄本逐末。

Ascending the hall he said, 'Fortunately there is such a family style — why not continue it with blazing brilliance? If you can continue it, you are not in the three realms. If you leave the three realms, you destroy the three realms. If you are in the three realms, you are hindered by the three realms. Neither hindered nor destroyed — is that leaving the three realms, or not leaving the three realms? Penetrate it in this way, and you are fit to be a seed of the Buddha Dharma, and men and gods have something to rely on.' Then a monk asked, 'Without borrowing the convenience of wind and thunder to grasp the clouds, how can one pierce through the swift waves?' The Master said, 'How can you abandon the root and chase the branches?'

福州安國院祥禪師

Chan Master Xiang of Anguo Monastery in Fuzhou

上堂。良久失聲曰。大是無端。雖然如此。事不得已。於中若有未覯者。更開方便。還會麼。時有僧問。不涉方便。乞師垂慈。師曰。汝問我答。即是方便。問。應物現形。如水中月。如何是月。師提起拂子。僧曰。古人為甚麼道水月無形。師曰。見甚麼。問。如何是宗乘中事。師曰。淮軍散後。問。如何是和尚家風。師曰。眾眼難謾。

Ascending the hall, after a long while he cried out, 'This is utterly without cause. And yet, things cannot be helped. If there are any among you who have not yet met it, I will open a further expedient. Do you understand?' Then a monk asked, 'Without involving expedients, I beg the Master to bestow compassion.' The Master said, 'That you ask and I answer is already an expedient.' Someone asked, 'Responding to things and manifesting forms is like the moon in water. What is the moon?' The Master raised his whisk. The monk said, 'Why did the ancients say the water moon has no form?' The Master said, 'What do you see?' Someone asked, 'What are the matters within the ancestral vehicle?' The Master said, 'After the Huai army scattered.' Someone asked, 'What is the Reverend's family style?' The Master said, 'The eyes of the crowd are hard to deceive.'

睡龍溥禪師法嗣

Dharma Heirs of Chan Master Pu of Shuilong

漳州保福院清豁禪師

Chan Master Qinghuo of Baofu Monastery in Zhangzhou

福州人也。少而聰敏。禮皷山國師。落髮稟具。後謁大章山如庵主(語具如庵主章)。後參睡龍。龍問曰。豁闍黎見何尊宿來。還悟也未。曰。清豁甞訪大章。得箇信處。龍於是上堂集眾。召曰。豁闍黎出來。對眾燒香說悟處。老僧與汝證明。師出眾。乃拈香曰。香已拈了。悟即不悟。龍大悅而許之。上堂。山僧今與諸人作箇和頭。和者默然。不和者說。良久曰。和與不和。切在如今。山僧帶些子事。珍重。僧問。家貧遭劫時如何。師曰。不能盡底去。曰。為甚麼不能盡底去。師曰。賊是家親。曰。既是家親。為甚麼翻成家賊。師曰。內既無應。外不能為。曰。忽然捉敗時如何。師曰。內外絕消息。曰。捉敗後功歸何所。師曰。賞亦未曾聞。曰。恁麼則勞而無功也。師曰。功即不無。成而不處。曰。既是成功。為甚麼不處。師曰。不見道。太平本是將軍致。不使將軍見大平。問。如何是西來意。師曰。胡人泣。漢人悲。師忽捨眾。欲入山待滅。乃遺偈曰。世人休說路行難。鳥道羊膓咫尺間。珍重薴谿谿畔水。汝歸滄海我歸山。即往貴湖卓庵。未幾謂門人曰。吾滅後將遺骸施諸蟲蟻。勿置墳塔。言訖入湖頭山。坐磐石。儼然長往。門人稟遺命。延留七日。竟無蟲蟻之所侵食。遂就闍維。散於林野。

He was a man of Fuzhou. Clever and sharp from youth, he paid homage to the National Teacher of Gushan and had his hair cut off and received the precepts. Later he visited the hermit Ru of Mount Dazhang (the story is in the hermit Ru's chapter). Afterward he studied under Shuilong. Shuilong asked, 'Acharya Huo, what venerable men have you seen, and have you awakened or not?' He said, 'Qinghuo once visited Dazhang and got a place of confidence.' Shuilong then ascended the hall and gathered the assembly, and called, 'Acharya Huo, come forward, burn incense before the assembly and speak of your awakening, and this old monk will certify you.' The Master came out from the assembly, picked up incense and said, 'The incense is already picked up; as for awakening, I am not awakened.' Shuilong was greatly delighted and approved him. Ascending the hall: 'Today this mountain monk makes a harmony with you people. Those who harmonize keep silent; those who do not harmonize speak.' After a long while he said, 'Harmony and non-harmony both lie right now. This mountain monk has a little business. Take care.' A monk asked, 'What is it like when a poor family meets with robbers?' The Master said, 'They cannot take everything to the bottom.' He said, 'Why can they not take everything to the bottom?' The Master said, 'The thief is a kinsman of the house.' He said, 'Since he is a kinsman, why does he turn into a house thief?' The Master said, 'Since there is no response within, he cannot act without.' He said, 'And if he is suddenly caught out?' The Master said, 'Inside and outside the news is cut off.' He said, 'After he is caught out, where does the merit go?' The Master said, 'I have never even heard of a reward.' He said, 'If so, then one labors without merit.' The Master said, 'Merit is not absent, but having succeeded he does not dwell in it.' He said, 'Since he has succeeded, why does he not dwell in it?' The Master said, 'Have you not heard it said that peace is brought about by the general, but the general is not allowed to see the peace?' Someone asked, 'What is the meaning of the coming from the West?' The Master said, 'The barbarian weeps, the Han man grieves.' The Master suddenly left the assembly, intending to enter the mountain to await his end, and left a verse: 'Let the world not say the road is hard to walk; the bird path and the sheep's gut are but a foot away. Farewell, waters by the banks of the Zhu Stream; you return to the blue sea, I return to the mountain.' He then went to Zhuoyan at Gui Lake. Not long after he told his disciples, 'After my death, give my remains to the insects and ants; do not build a tomb or stupa.' Having spoken, he entered Hutou Mountain, sat on a great rock, and solemnly passed away. His disciples followed his last command and kept him seven days, and in the end no insect or ant ate him; so he was cremated and his ashes scattered in the forest and fields.