The Five Lamps Meeting at the Source, Scroll Seven

呂巖真人

The Perfected Man Lu Yan

字洞賓。京川人也。唐末三舉不第。偶於長安酒肄遇鍾離權。授以延命術。自爾人莫之究。甞遊廬山歸宗。書鐘樓壁曰。一日清閑自在身。六神和合報平安。丹田有寶休尋道。對境無心莫問禪。未幾。道經黃龍山。覩紫雲成葢。疑有異人。乃入謁。值龍擊皷陞堂。龍見。意必呂公也。欲誘而進。厲聲曰。座傍有竊法者。呂毅然出。問。一粒粟中藏世界。半升鐺內煑山川。且道此意如何。龍指曰。這守屍鬼。呂曰。爭奈囊有長生不死藥。龍曰。饒經八萬劫。終是落空亡。呂薄訝。飛劒脅之。劒不能入。遂再拜。求指歸。龍詰曰。半升鐺內煑山川即不問。如何是一粒粟中藏世界。呂於言下頓契。作偈曰。棄卻瓢囊摵碎琴。如今不戀汞中金。自從一見黃龍後。始覺從前錯用心。龍囑令加護。後謁潭州智度覺禪師。有曰。餘遊韶郴。東下湘江。今見覺公。觀其禪學精明。性源淳潔。促膝靜坐。收光內照。一衲之外無餘衣。一缽之外無餘食。達生死岸。破煩惱殻。方今佛衣寂寂兮無傳。禪理懸懸兮幾絕。扶而興者。其在吾師乎。聊作一絕奉記。達者推心方濟物。聖賢傳法不離真。請師開說西來意。七祖如今未有人。

His courtesy name was Dongbin. He was a man of Jingchuan. Late in the Tang he failed the examinations three times. By chance he met Zhongli Quan in a wine shop in Chang'an, who taught him the art of prolonging life. From then on no one could fathom him. He once visited Guizong on Mount Lu and wrote on the wall of the bell tower: 'One day of leisure and freedom, the six spirits in harmony and at peace. The cinnabar field has its treasure — no need to seek the Way; facing objects with no mind — do not ask about Chan.' Not long afterward, as he was traveling the road through Huanglong Mountain, he saw purple clouds forming a canopy and suspected a remarkable person was there, so he went in to pay his respects. It happened that Huanglong had struck the drum and ascended the hall. When Huanglong saw him, he knew he must be Lord Lu, and wanting to lure him forward, he said in a stern voice, 'There is a stealer of the Dharma beside the seat.' Lu boldly came forward and asked, 'A single grain of millet contains the world, and within a half-pint cauldron the mountains and rivers are boiled. Tell me, what does this mean?' Huanglong pointed at him and said, 'This corpse-guarding ghost.' Lu said, 'What of the elixir of deathlessness in my bag?' Huanglong said, 'Even after eighty thousand kalpas, in the end you fall into empty annihilation.' Lu was somewhat startled, and flew his sword to threaten him. The sword could not enter, so he bowed again and asked to be shown the way. Huanglong pressed him: 'Boiling mountains and rivers in a half-pint cauldron I do not ask; what is it to contain the world in a single grain of millet?' At these words Lu was suddenly enlightened, and made a verse: 'I cast away gourd and bag and smash the lute; now I no longer cling to gold within quicksilver. Only since meeting Huanglong have I begun to feel that my former use of mind was wrong.' Huanglong charged him to guard it well. Later he visited Chan Master Zhidu Jue of Tanzhou and said: 'I traveled to Shao and Chen and went east down the Xiang River. Now I have met Master Jue, and I see that his study of Chan is clear and sharp and his nature-source pure and clean. Sitting knee to knee in quiet meditation, he gathers the light and shines it inward. Beyond one robe he has no other clothing, beyond one bowl no other food. He has reached the shore of birth and death and shattered the shell of affliction. Now the Buddha's robe is still and silent, with no one to transmit it; the principle of Chan hangs suspended and is nearly cut off. The one who will support and revive it — is it not my teacher? I have made one quatrain to record it: The one who understands pushes his heart forward to help beings; sages and worthies transmit the Dharma without leaving the truth. Please, master, open and speak the meaning of the coming from the west — as for the Seventh Patriarch, to this day there is no one.'

明招謙禪師法嗣

Dharma Heirs of Chan Master Qian of Mingzhao

處州報恩契從禪師

Chan Master Qicong of Baoen in Chuzhou

開堂陞座。乃曰。烈士鋒前。還有俊鷹俊鷂麼。放一箇出來看。良久曰。所以道。烈士鋒前少人陪。雲雷擊皷劒輪開。誰是大雄師子種。滿身鋒刃但出來。時有僧出。師曰。好著精彩。僧擬伸問。師曰。甚麼處去也。僧乃問。師子未出窟時如何。師曰。鋒鋩難擊。曰。出窟後如何。師曰。藏身無路。曰。欲出不出時如何。師曰。命似懸絲。曰。向去事如何。師曰。拶。問。如何是和尚家風。師曰。還奈何麼。問。十二時中如何即是。師曰。金剛頂上看。曰。恁麼則人天有賴。師曰。汝又誑謼人天作麼。

On the day he opened the hall and mounted the seat, he said: 'Before the martyr's blade, is there a swift hawk or a swift falcon? Let one come out and show himself.' After a long silence he said: 'Therefore it is said: before the martyr's blade few keep him company; clouds and thunder strike the drum and the sword wheel opens. Who is of the great hero lion's seed? Though covered with blades, come forth.' A monk then came forward. The master said, 'Put forth your spirit well.' The monk was about to put a question. The master said, 'Where have you gone?' The monk then asked, 'What about before the lion has left its den?' The master said, 'Its edge is hard to strike.' He said, 'What about after it leaves the den?' The master said, 'Nowhere to hide.' He said, 'What about when it is about to leave and not yet leaving?' The master said, 'Its life hangs by a thread.' He said, 'What about the matter of going on?' The master said, 'Pressed.' A monk asked, 'What is the reverend master's family style?' The master said, 'Can you bear it?' A monk asked, 'How is it right through the twelve hours?' The master said, 'Look from the top of the vajra.' He said, 'Then gods and men have something to rely on.' The master said, 'Why do you again deceive gods and men?'

婺州普照瑜禪師

Chan Master Yu of Puzhao in Wuzhou

上堂。三十年後。大有人向這裡亡鋒結舌去在。良久曰。還會麼。灼然。若不是真師子兒。爭識得上來之機。時有僧問。師子未出窟時如何。師曰。眾獸徒然。曰。出窟後如何。師曰。狐絕萬裡。曰。欲出不出時如何。師曰。當沖者喪。曰。向去事如何。師曰。決在臨鋒。僧禮拜。師有頌曰。決在臨鋒處。天然師子機。嚬呻出三界。非祖莫能知。

Ascending the hall, he said: 'Thirty years from now, many people will lose their edge and tie their tongues here.' After a long silence he said, 'Do you understand? Clearly. If one is not a true lion's cub, how could he recognize the opportunity of coming up?' A monk then asked, 'What about before the lion has left its den?' The master said, 'The beasts are all in vain.' He said, 'What about after it leaves the den?' The master said, 'Foxes vanish for ten thousand li.' He said, 'What about when it is about to leave and not yet leaving?' The master said, 'Whoever charges against it dies.' He said, 'What about the matter of going on?' The master said, 'The decision lies at the edge of the blade.' The monk bowed. The master had a praise: 'The decision lies at the edge of the blade; the natural lion's opportunity. Snorting and groaning, it leaves the three realms; unless one is a patriarch, none can know it.'

婺州雙溪保初禪師

Chan Master Baochu of Shuangxi in Wuzhou

上堂。未透徹。不須呈。十方世界廓然明。孤峰頂上通機照。不用看他北斗星。僧問。九夏靈峰劒。請師不露鋒。師曰。未拍金鎻前何不問。曰。千般徒設用。難出髑髏前。師曰。背後礙殺人。

Ascending the hall, he said: 'If you have not penetrated through, there is no need to present it. The ten directions' worlds are vast and clear. On the summit of the lonely peak one penetrates the opportunity and shines; no need to look at the North Dipper star.' A monk asked, 'The sword of the nine summers' numinous peak — please, master, do not reveal its edge.' The master said, 'Why did you not ask before the golden lock was struck?' He said, 'A thousand kinds are set up in vain; it is hard to come out from before the skull.' The master said, 'What is behind you kills a person.'

處州湧泉究禪師

Chan Master Jiu of Yongquan in Chuzhou

上堂。良久曰。還有虎狼禪客麼。有則放出一箇來。僧才出。師曰。還知喪命處麼。曰。學人諮和尚。師曰。甚麼處去也。曰。師子未出窟時如何。師曰。抖㖃地。曰。出窟後如何。師曰。蓋天蓋地。曰。欲出不出時如何。師曰。一切人辨不得。曰。向去事如何。師曰。俊鷂亦迷蹤。

Ascending the hall, after a long silence he said, 'Is there any tiger-wolf Chan visitor? If so, let one come out.' A monk had just come forward. The master said, 'Do you know where life is lost?' He said, 'The student asks the reverend master.' The master said, 'Where have you gone?' He said, 'What about before the lion has left its den?' The master said, 'Trembling and rumbling.' He said, 'What about after it leaves the den?' The master said, 'Covering heaven and covering earth.' He said, 'What about when it is about to leave and not yet leaving?' The master said, 'No one can tell.' He said, 'What about the matter of going on?' The master said, 'Even a swift hawk loses its trace.'

衢州羅漢義禪師

Chan Master Yi of Luohan in Quzhou

上堂眾集。僧才出。師曰。不是好底。僧禮拜起。問。龍泉寶劒請師揮。師曰。甚麼處去也。曰。恁麼則龍谿南面盡鋒鋩。師曰。收取。問。不落古今請師道。師曰。還怪得麼。曰。猶落古今。師曰。莫錯。

Ascending the hall, the assembly gathered. A monk had just come forward. The master said, 'Not a good one.' The monk bowed, rose, and asked, 'The dragon spring precious sword — please, master, brandish it.' The master said, 'Where have you gone?' He said, 'Then the whole south face of Dragon Creek is edge.' The master said, 'Take it back.' A monk asked, 'Not falling into ancient or modern — please, master, say it.' The master said, 'Can you still blame it?' He said, 'It still falls into ancient and modern.' The master said, 'Do not be mistaken.'

羅漢琛禪師法嗣

Dharma Heirs of Chan Master Chen of Luohan

襄州清谿山洪進禪師

Chan Master Hongjin of Qingxi Mountain in Xiangzhou

在地藏時居第一座。一日地藏上堂。二僧出禮拜。藏曰。俱錯。二僧無語。下堂請益修山主。修曰。汝自巍巍堂堂。卻禮拜擬問他人。豈不是錯。師聞之不肯。修乃問。未審上座又作麼生。師曰。汝自迷暗。焉可為人。修憤然上方丈請益。藏指廊下曰。典座入庫頭去也。修乃省過。又一日。師問修山主曰。明知生是不生之理。為甚麼為生死之所流。修曰。筍畢竟成竹去。如今作篾使還得麼。師曰。汝向後自悟去在。修曰。某所見祇如此。上座意旨又如何。師指曰。這箇是監院房。那箇是典座房。修即禮謝。住後。僧問。眾盲摸象。各說異端。忽遇明眼人。又作麼生。師曰。汝但舉似諸方。師經行次。眾僧隨從。乃謂眾曰。古人有甚麼言句。大家商量。時有從漪上座出眾擬問次。師曰。這沒毛驢。漪渙然省悟。

When he was with Dizang he held the position of first seat. One day Dizang ascended the hall, and two monks came forward and bowed. Dizang said, 'Both wrong.' The two monks had nothing to say. After coming down from the hall they asked the mountain master Xiu for instruction. Xiu said, 'You are lofty and magnificent yourselves, yet you bow and intend to question another — is that not wrong?' When the master heard this he did not approve. Xiu then asked, 'I wonder what the senior would do?' The master said, 'You are deluded and dark yourself; how can you be a teacher to others?' Xiu angrily went up to the abbot's quarters to ask for instruction. Dizang pointed down the corridor and said, 'The steward has gone into the storehouse keeper's room.' Xiu then recognized his fault. Another day the master asked the mountain master Xiu, 'Knowing clearly that birth is the principle of non-birth, why is one swept along by birth and death?' Xiu said, 'A shoot will after all become bamboo; can it be used as a bamboo strip now?' The master said, 'You will awaken on your own later.' Xiu said, 'What I see is only this. What is the senior's purport?' The master pointed and said, 'This is the supervisor's room, and that is the steward's room.' Xiu then bowed in thanks. After he took up residence, a monk asked, 'Blind men all feeling the elephant, each speaking of a different extreme. Suppose they suddenly meet a clear-eyed person, what then?' The master said, 'Just report it to the various regions.' Once, as the master was walking in meditation with the monks following him, he told them, 'Whatever sayings the ancients had, let us all discuss them.' At that time Senior Congyi came forward from the assembly and was about to ask a question. The master said, 'This hairless donkey.' Congyi was suddenly enlightened.

昇州清涼院休復悟空禪師

Chan Master Wukong Xiufu of Qingliang Monastery in Shengzhou

北海王氏子。幼出家。十九納戒。甞自謂曰。苟尚能詮。則為滯筏。將趣凝寂。復患墮空。既進退莫決。捨二何之。乃參尋宗匠。依地藏。經年不契。直得成病入涅槃堂。一夜藏去看。乃問。復上座安樂麼。師曰。某甲為和尚因緣背。藏指燈籠曰。見麼。師曰。見。藏曰。祇這箇也不背。師於言下有省。後修山主問訊地藏。乃曰。某甲百劫千生。曾與和尚違背。來此者又值和尚不安。藏遂竪起拄杖曰。祇這箇也不背。師忽然契悟。後繼法眼住崇壽。江南國主創清涼道場。延請居之。上堂。古聖才生下。便周行七步。目顧四方。雲天上天下。唯我獨尊。他便有這箇方便奇特。祇如諸上座初生下時。有甚麼奇特。試舉看。若道無。即對面諱卻。若道有。又作麼生通得箇消息。還會麼。上座幸然有奇特事。因甚麼不知去。珍重。僧問。如何是佛。師曰。汝是眾生。曰。還肯也無。師曰。虗施此問。問。如何是西來意。師曰。汝道此土還有麼。問。省要處乞師一言。師曰。珍重。問。如何是道。師曰。本來無一物。何處有塵埃。僧禮拜。師曰。莫錯會。問。如何是一塵入正受。師曰。色即空。曰。如何是諸塵三昧起。師曰。空即色。問。諸餘即不問。如何是悟空一句。師曰。兩句也。問。牛頭未見四祖時。為甚麼百鳥銜華。師曰。未見四祖。曰。見後為甚麼不銜華。師曰。見四祖。問。如何是自己事。師曰。幾處問人來。問。古人得箇甚麼即便休歇去。師曰。汝得箇甚麼。即不休歇去。問。如何是學人出身處。師曰。千般比不得。萬般況不及。曰。請和尚道。師曰。古亦有。今亦有。問。如何是亡僧面前觸目菩提。師曰。問取髑髏後人。問。毒龍奮迅．萬象同然時如何。師曰。你甚麼處得這箇問頭。問。忠座主講甚麼經。曰。法華經。師曰。若有說法華經處。我現寶塔當為證明。大德講甚麼人證明。

He was a son of the Wang family of Beihai. He left home young and received the precepts at nineteen. He once said to himself: 'If one still relies on what can be explained, one is stalled on the raft. If one heads for still quiescence, one risks falling into emptiness. Since I can decide neither to advance nor retreat, if I abandon both, where shall I go?' So he sought out master craftsmen and attached himself to Dizang. For a year he was not in accord, until he fell ill and entered the nirvana hall. One night Dizang came to see him and asked, 'Is the senior Fu at peace?' The master said, 'My conditions with the reverend master are contrary.' Dizang pointed at a lantern and said, 'Do you see it?' The master said, 'I see it.' Dizang said, 'Even this is not contrary.' At these words the master had an awakening. Later the mountain master Xiu came to greet Dizang and said, 'Through a hundred kalpas and a thousand lives I have gone against the reverend master. Coming here, I find the reverend master again unwell.' Dizang then raised his staff and said, 'Even this is not contrary.' The master was suddenly enlightened. Later he succeeded Fayan and dwelt at Chongshou. The lord of the state of Jiangnan founded the Qingliang Dharma seat and invited him to dwell there. Ascending the hall, he said: 'The ancient sage, as soon as he was born, walked seven steps in a circle, looked in the four directions, and said, In heaven above and heaven below, I alone am honored. He had this wonderful skillful means. As for you seniors, when you were first born, what wonder did you have? Try to bring it up. If you say there was none, you are denying it to your face. If you say there was, how do you get the news through? Do you understand? You seniors are fortunate enough to have a wondrous matter — why do you not know it? Take care.' A monk asked, 'What is Buddha?' The master said, 'You are a living being.' He said, 'Do you approve or not?' The master said, 'You ask this question in vain.' A monk asked, 'What is the meaning of the coming from the west?' The master said, 'Do you say this land has it?' A monk asked, 'As for the essential point, I beg the master for one word.' The master said, 'Take care.' A monk asked, 'What is the Way?' The master said, 'Originally there is not a single thing; where could dust arise?' The monk bowed. The master said, 'Do not misunderstand.' A monk asked, 'What is it for one dust mote to enter right absorption?' The master said, 'Form is emptiness.' He said, 'What is it for the samadhi of the dust motes to arise?' The master said, 'Emptiness is form.' A monk asked, 'The rest I do not ask; what is the phrase of understanding emptiness?' The master said, 'Two phrases already.' A monk asked, 'Before Niutou saw the Fourth Patriarch, why did a hundred birds bring him flowers?' The master said, 'He had not seen the Fourth Patriarch.' He said, 'After seeing him, why did they not bring flowers?' The master said, 'He had seen the Fourth Patriarch.' A monk asked, 'What is one's own matter?' The master said, 'How many places have you asked people?' A monk asked, 'What did the ancients attain that they at once rested?' The master said, 'What have you attained that you do not rest?' A monk asked, 'Where does the student come forth from?' The master said, 'A thousand kinds cannot compare, ten thousand kinds cannot match.' He said, 'Please, reverend master, say it.' The master said, 'The ancients had it too, and the moderns have it too.' A monk asked, 'What is the bodhi that meets the eye before a dead monk?' The master said, 'Ask the one behind the skull.' A monk asked, 'What about when the poisonous dragon rouses itself and the ten thousand images are all the same?' The master said, 'Where did you get that question?' A monk asked, 'What sutra does the lecturer Zhong expound?' He said, 'The Lotus Sutra.' The master said, 'Wherever the Lotus Sutra is expounded, I manifest a jeweled stupa to bear witness. Whom does the venerable have to bear witness?'

忠無對(法燈代雲。謝和尚證明)。天福八年十月朔日。遣僧命法眼禪師至。囑付訖。又致書辭國主。及三日夜子時入滅。國主令本院至時擊鐘。及期大眾普集。師端坐警眾曰。無棄光影。語絕告寂。時國主聞鐘。登高臺遙禮。深加哀慕。仍致祭．茶毗。收舍利建塔。

Zhong had no reply. (Fadeng offered in his stead: 'Thank you, reverend master, for bearing witness.') On the first day of the tenth month in the eighth year of Tianfu, he sent a monk to summon Chan Master Fayan, and after entrusting him with his charge, he also sent a letter taking leave of the lord of the state. In the third watch of the night he entered extinction. The lord of the state had the monastery strike the bell at that hour. When the time came the assembly gathered. The master sat upright and warned the assembly: 'Do not discard the light and shadow.' With these words he passed away. When the lord of the state heard the bell, he climbed a high terrace and bowed from afar, deeply grieving and longing for him. He had offerings made, had him cremated, and gathered the relics to build a stupa.

撫州龍濟紹修禪師

Chan Master Shaoxiu of Longji in Fuzhou

初與法眼同參地藏。所得謂已臻極。暨同辭至建陽。途中譚次。眼忽問。古人道萬象之中獨露身。是撥萬象不撥萬象。師曰。不撥。眼曰。說甚麼撥不撥。師懵然不知。卻回地藏。藏問。子去未久。何以卻來。師曰。有事未決。豈憚跋涉山川。藏曰。汝跋涉許多山川。也還不惡。師未喻旨。乃問。古人道萬象之中獨露身。意旨如何。藏曰。汝道古人撥萬象不撥萬象。師曰。不撥。藏曰。兩箇也。師駭然沈思。而卻問。未審古人撥萬象不撥萬象。藏曰。汝喚甚麼作萬象。師方省悟。再辭地藏。覲於法眼。眼語意與地藏開示前後如一。師後居龍濟山。不務聚徒。而學者奔至。上堂。具足凡夫法。凡夫不知。具足聖人法。聖人不會。聖人若會。即是凡夫。凡夫若知。即是聖人。此兩語一理二義。若人辨得。不妨於佛法中有箇入處。若辨不得。莫道不疑好。珍重。僧問。見色便見心。露柱是色。如何是心。師曰。幸然未會。具莫詐明頭。問。如何得出三界。師曰。是三界則一任出。曰。不是三界又如何。師曰。甚麼處不是三界。問。當陽舉唱。誰是委者。師曰。非汝不委。問。如何是萬法主。師曰。把將萬法來。問。承古有言。須彌納芥子。芥子納須彌。如何是須彌。師曰。穿破汝心。曰。如何是芥子。師曰。塞將汝眼。曰。如何納得。師曰。把將須彌與芥子來。曰。前言何在。師曰。前有甚麼言。問。僧甚處來。曰。翠巖。師曰。翠巖有何言句示徒。曰。尋常道。出門逢彌勒。入門見釋迦。師曰。與麼道又爭得。曰。和尚又如何。師曰。出門逢阿誰。入門見甚麼。僧於言下有省。上堂。聲色不到處。病在見聞。言詮不及處。過在唇吻。僧問。離卻聲色。請和尚道。師曰。聲色裡問將來。問。如何是學人心。師曰。阿誰恁麼問。問。劫火洞然。大千俱壞。未審這箇還壞也無。師曰。不壞。曰。為甚麼不壞。師曰。

He first studied under Dizang together with Fayan. He thought what he had attained had reached the utmost. When they took leave together and reached Jianyang, as they were talking on the road, Fayan suddenly asked, 'The ancients said that within the ten thousand images one body alone is exposed. Does that remove the ten thousand images or not?' The master said, 'It does not remove them.' Fayan said, 'What do you mean, remove or not remove?' The master was bewildered and did not know, so he went back to Dizang. Dizang asked, 'You have not been gone long; why have you come back?' The master said, 'I have a matter I have not settled; how could I fear the toil of crossing mountains and rivers?' Dizang said, 'You have crossed many mountains and rivers, and that is not bad either.' The master did not grasp the purport and asked, 'The ancients said that within the ten thousand images one body alone is exposed; what does that mean?' Dizang said, 'Do you say the ancients removed the ten thousand images or not?' The master said, 'They did not remove them.' Dizang said, 'Two of them.' The master was startled and pondered, then asked, 'I wonder whether the ancients removed the ten thousand images or not?' Dizang said, 'What do you call the ten thousand images?' The master then understood. He took leave of Dizang again and went to see Fayan. Fayan's words and meaning were the same before and after as Dizang's instruction. The master later dwelt on Longji Mountain and did not seek to gather students, yet students rushed to him. Ascending the hall, he said: 'The complete dharma of the ordinary man, the ordinary man does not know. The complete dharma of the sage, the sage does not understand. If the sage understood, he would be an ordinary man. If the ordinary man knew, he would be a sage. These two sayings are one principle and two meanings. If a person can tell them apart, he will have a place to enter in the Buddha Dharma. If he cannot, do not say you have no doubt. Take care.' A monk asked, 'Seeing form, one sees the mind. The exposed pillar is form; what is the mind?' The master said, 'Fortunate that you do not understand; do not pretend to be clear-headed.' A monk asked, 'How does one get out of the three realms?' The master said, 'If it is the three realms, then get out as you please.' He said, 'If it is not the three realms, what then?' The master said, 'What place is not the three realms?' A monk asked, 'When one raises and sings it before the sun, who is the one who understands?' The master said, 'It is not that you do not understand.' A monk asked, 'What is the master of the ten thousand dharmas?' The master said, 'Bring the ten thousand dharmas here.' A monk asked, 'There is an old saying: Sumeru contains a mustard seed, and a mustard seed contains Sumeru. What is Sumeru?' The master said, 'It pierces through your mind.' He said, 'What is a mustard seed?' The master said, 'It blocks your eyes.' He said, 'How do they contain?' The master said, 'Bring Sumeru and the mustard seed here.' He said, 'Where are the former words?' The master said, 'What former words were there?' He asked a monk, 'Where do you come from?' He said, 'Cuiyan.' The master said, 'What sayings does Cuiyan use to instruct his students?' He said, 'He ordinarily says, Going out the door you meet Maitreya; entering the door you see Shakyamuni.' The master said, 'Saying that, what does it get you?' He said, 'What about the reverend master?' The master said, 'Going out the door, whom do you meet? Entering the door, what do you see?' The monk had an awakening at these words. Ascending the hall, he said: 'Where sound and form do not reach, the fault lies in seeing and hearing. Where words cannot reach, the fault lies in the lips.' A monk asked, 'Apart from sound and form, please, reverend master, speak.' The master said, 'Ask it from within sound and form.' A monk asked, 'What is the student's mind?' The master said, 'Who asks like this?' A monk asked, 'When the kalpa-fire burns and the great thousand are all destroyed, I wonder whether this too is destroyed or not?' The master said, 'It is not destroyed.' He said, 'Why is it not destroyed?' The master said:

為同於大千。上堂。卷簾除卻障。閉戶生窒礙。祇這障與礙。古今無人會。會得是障礙。不會不自在。問。巨夜之中。以何為眼。師曰。暗。問。纖毫不隔。為甚麼覷之不見。師曰。作家弄影漢。問。古鏡未磨時如何。師曰。照破天地。曰。磨後如何。師曰。黑漆漆地。問。如何是普眼。師曰。纖毫覷不見。曰。為甚麼覷不見。師曰。為伊眼太大。問。如何是大敗壞底人。師曰。劫壞不曾遷。曰。此人還知有佛法也無。師曰。若知有佛法。渾成顛倒。曰。如何得不顛倒去。師曰。直須知有佛法。曰。如何是佛法。師曰。大敗壞。問。如何是學人常在底心。師曰。還曾問荷玉麼。曰。學人不會。師曰。若不會。夏末了。問取曹山去。師有頌曰。風動心搖樹。雲生性起塵。若明今日事。昧卻本來人。又。欲識解脫道。諸法不相到。眼耳絕見聞。聲色閙浩浩。又。初心未入道。不得閙浩浩。鐘聲裡薦取。皷聲裡顛倒。又。諸佛不出世。四十九年說。祖師不西來。少林有妙訣。又。萬法是心光。諸緣唯性曉。本無迷悟人。祇要今日了。

(The master continued:) 'Because it is the same as the great thousand.' Ascending the hall, he said: 'Rolling up the blind removes the obstruction; closing the door creates blockage. Just this obstruction and blockage — from ancient times to now no one understands it. If you understand, it is an obstruction; if you do not understand, you are not free.' A monk asked, 'In the great night, what serves as the eye?' The master said, 'Darkness.' A monk asked, 'Not a hair's breadth apart, why can one not see it?' The master said, 'A fellow who is an adept at playing with shadows.' A monk asked, 'What about before the ancient mirror is polished?' The master said, 'It shines through heaven and earth.' He said, 'What about after it is polished?' The master said, 'Pitch black.' A monk asked, 'What is the universal eye?' The master said, 'Not a hair's breadth can be seen.' He said, 'Why can it not be seen?' The master said, 'Because its eye is too big.' A monk asked, 'What is a person of great ruin?' The master said, 'When the kalpa is destroyed, it is never moved.' He said, 'Does such a person know there is a Buddha Dharma or not?' The master said, 'If he knew there was a Buddha Dharma, it would all become inverted.' He said, 'How does one avoid being inverted?' The master said, 'You must simply know there is a Buddha Dharma.' He said, 'What is the Buddha Dharma?' The master said, 'Great ruin.' A monk asked, 'What is the student's ever-present mind?' The master said, 'Have you ever asked Heyu?' He said, 'The student does not understand.' The master said, 'If you do not understand, at the end of the summer, go ask Caoshan.' The master had praises: 'When the wind moves, the mind sways the tree; when clouds arise, the nature stirs up dust. If you understand today's matter, you obscure the original person.' And: 'If you want to know the path of liberation, the dharmas do not reach one another. Eye and ear cut off seeing and hearing, yet sound and form clamor loudly.' And: 'A beginner who has not entered the Way must not clamor loudly. Recognize it in the sound of the bell; in the sound of the drum you are inverted.' And: 'The Buddhas did not appear in the world, yet taught for forty-nine years. The Patriarch did not come from the west, yet Shaolin has a wondrous formula.' And: 'The ten thousand dharmas are the mind's light; all conditions are known only by the nature. Originally there is no deluded or awakened person; you need only settle it today.'

潞府延慶院傳殷禪師

Chan Master Chuanyin of Yanqing Monastery in Lu Prefecture

僧問。見色便見心。燈籠是色。那箇是心。師曰。汝不會古人意。曰。如何是古人意。師曰。燈籠是心。問。若能轉物。即同如來。未審轉甚麼物。師曰。道甚麼。僧擬進語。師曰。這漆桶。

A monk asked, 'Seeing form, one sees the mind. The lantern is form; which is the mind?' The master said, 'You do not understand the ancients' meaning.' He said, 'What is the ancients' meaning?' The master said, 'The lantern is the mind.' A monk asked, 'If one can turn things, one is the same as the Tathagata. I wonder what thing one turns?' The master said, 'What are you saying?' The monk was about to speak. The master said, 'This lacquer bucket.'

衡嶽南臺守安禪師

Chan Master Shouan of Nantai on Mount Heng

僧問。人人盡有長安路。如何得到。師曰。即今在甚麼處。問。寂寂無依時如何。師曰。寂寂底聻。因示頌曰。南臺靜坐一鑪香。終日凝然萬慮亡。不是息心除妄想。都緣無事可思量。

A monk asked, 'Everyone has the road to Chang'an; how does one get there?' The master said, 'Where are you right now?' A monk asked, 'What about when it is still and silent and without reliance?' The master said, 'The still and silent one, eh?' Then he showed a praise: 'At Nantai I sit in stillness with a censer of incense; all day long, frozen, the ten thousand cares perish. It is not that I still the mind and remove deluded thoughts; it is simply that there is nothing to think about.'

杭州天龍寺清慧秀禪師

Chan Master Qinghui Xiu of Tianlong Monastery in Hangzhou

上堂。諸上座。多少無事。十二時中在何世界安身立命。且子細點檢看。何不覓箇歇處。因甚麼卻與別人點檢。若恁麼去。早落第二頭也。時有僧問。承師有言。恁麼去早落第二頭。學人總不恁麼上來。如何辯白。師曰。汝卻作家。曰。恁麼則今日得遇於師也。師曰。且莫詐明頭。

Ascending the hall, he said: 'Seniors, how free of affairs you are. Through the twelve hours, in what world do you settle your body and establish your life? Look into it carefully. Why do you not find a place to rest? Why do you instead let others examine you? If you go on like this, you have long since fallen into the second head.' A monk then asked, 'The master has said that going on like this falls early into the second head. If the student does not come up like this at all, how does he distinguish?' The master said, 'You are an adept, after all.' He said, 'Then today I have met the master.' The master said, 'Do not pretend to be clear-headed.'

天龍機禪師法嗣

Dharma Heirs of Chan Master Ji of Tianlong

高麗雪嶽令光禪師

Chan Master Lingguang of Xueyue in Korea

僧問。如何是和尚家風。師曰。分明記取。問。如何是諸法之根源。師曰。謝指示。

A monk asked, 'What is the reverend master's family style?' The master said, 'Remember it clearly.' A monk asked, 'What is the root source of all dharmas?' The master said, 'Thank you for pointing it out.'

僊宗符禪師法嗣

Dharma Heirs of Chan Master Fu of Xianzong

福州僊宗洞明真覺禪師

Chan Master Zhenjue Dongming of Xianzong in Fuzhou

僧問。拏雲不假風雷便。濬浪如何透得身。師曰。何得棄本逐末。

A monk asked, 'Grasping clouds does not rely on wind and thunder; how does one get one's body through the surging waves?' The master said, 'Why abandon the root and chase the branches?'

泉州福清行欽廣法禪師

Chan Master Guangfa Xingqin of Fuqing in Quanzhou

上堂。還有人鑑得麼。若有人鑑得。是甚麼湖裡破草鞵。若也鑑不出。落地作金聲。無事久立。僧問。如何是佛法大意。師曰。諸上座大家道取。問。如何是談真逆俗。師曰。客作漢問甚麼。曰。如何是順俗違真。師曰。吃茶去。問。如何是然燈前。師曰。然燈後。曰。如何是然燈後。師曰。然燈前。曰。如何是正然燈。師曰。吃茶去。問。如何是第二月。師曰。汝問我答。

Ascending the hall, he said: 'Is there anyone who can tell? If anyone can tell, what is it but a worn-out straw sandal from some lake? If you cannot tell, it makes a golden sound when it hits the ground. With nothing to do, you have stood long.' A monk asked, 'What is the great meaning of the Buddha Dharma?' The master said, 'Seniors, all of you say it.' A monk asked, 'What is it to speak the truth and go against the world?' The master said, 'What is a hired laborer asking?' He said, 'What is it to follow the world and go against the truth?' The master said, 'Go drink tea.' A monk asked, 'What is before the lamp was lit?' The master said, 'After the lamp is lit.' He said, 'What is after the lamp is lit?' The master said, 'Before the lamp was lit.' He said, 'What is the lamp just being lit?' The master said, 'Go drink tea.' A monk asked, 'What is the second moon?' The master said, 'You ask and I answer.'