The Five Lamps Meeting at the Source, Scroll Seven

龍華球禪師法嗣

Dharma heirs of Chan Master Longhua Qiu

杭州仁王院俊禪師

Chan Master Renwang Jun of Hangzhou

僧問。古人道向上一路。千聖不傳。如何是不傳底事。師曰。向上問將來。曰。恁麼則上來不當去也。師曰。既知如是。踏步上來作甚麼。

A monk asked: 'The ancients said that the one road upward is not transmitted by a thousand sages. What is the matter that is not transmitted?' The master said: 'Ask it as something upward.' The monk said: 'Then what has come up should not go away.' The master said: 'Since you know it is so, why step up here at all?'

酒仙遇賢禪師

Chan Master Yuxian, the Wine Immortal

姑蘇長洲林氏子。母夢吞大珠而孕。生多異祥。貌偉怪。口容雙拳。七歲甞沈大淵。而衣不潤。遂去家。師嘉禾永安可依。三十剃染圓具。往參龍華。發明心印。回居明覺院。唯事飲酒。醉則成歌頌．警道俗。因號酒仙。偈曰。綠水紅桃華。前街後巷走百餘遭。張三也識我。李四也識我。識我不識我。兩箇拳頭那箇大。兩箇之中一箇大。曾把虗空一𭣟破。摩挲令教卻恁麼。拈取須彌枕頭臥。楊子江頭浪最深。行人到此盡沈吟。他時若到無波處。還似有波時用心。金斝又聞泛。玉山還報頹。莫教更漏促。趂取月明回。貴買硃砂畵月。算來枉用工夫。醉臥綠楊陰下。起來強說真如。泥人再三叮囑。莫教失卻衣珠。一六二六。其事已足。一九二九。我要吃酒。長伸兩腳眠一𮄔。起來天地還依舊。門前綠樹無啼鳥。庭下蒼苔有落花。聊與東風論箇事。十分春色屬誰家。秋至山寒水冷。春來柳綠花紅。一點動隨萬變。江村煙雨濛濛。有不有。空不空。笊籬撈取西北風。生在閻浮世界。人情幾多愛惡。祇要吃些酒子。所以倒街臥路。死後卻產娑婆。不願超生淨土。何以故。西方淨土且無酒酤。師於祥符二年上元凌晨。浴罷就室。合拳右舉。左張其口而化。

He was a son of the Lin family of Changzhou in Gusu. His mother dreamed she swallowed a great pearl and conceived. At his birth there were many strange omens. His features were huge and odd, and his mouth could hold both fists. At the age of seven he once sank into a great deep pool and his clothes did not get wet, so he left home. He took as his master the elder Ke Yi of Yong'an in Jiahe. At thirty he shaved, dyed his robes and received full ordination, then went to consult Longhua and made clear the mind seal. He returned to dwell at Mingjue Monastery and did nothing but drink wine. When drunk he would compose songs and verses to warn the followers of the way and the laity, and so he was called the Wine Immortal. His verse says: 'Green water, red peach blossoms; I have run a hundred times through the front street and the back lanes. Zhang San knows me, Li Si knows me. Knowing me or not knowing me, which of the two fists is bigger? Of the two, one is bigger; it once smashed through empty space. Rub and knead it and make it just so; pick up Mount Sumeru and lie down on it as a pillow. At the head of the Yangzi the waves are deepest; travelers who come here all ponder. Some day when you reach the place without waves, use your mind just as when there were waves. The golden cup is passed again; the jade mountain reports its fall. Do not let the water clock hurry you; take the bright moonlight and go home. Buying cinnabar dearly to paint the moon, by reckoning it is wasted labor. Drunk, I lie in the shade of green willows; risen, I force myself to speak of suchness. The clay man warns me again and again: do not lose the pearl in your robe. One six, two six, the matter is already enough. One nine, two nine, I want to drink wine. Stretch out both legs and sleep a while; when I rise, heaven and earth are still the same. Before the gate the green trees have no crying birds; below the courtyard the moss bears fallen flowers. Idly I discuss a matter with the east wind: to whose house does the ten-tenths of spring belong? When autumn comes the mountains are cold and the water chill; when spring comes the willows are green and the flowers red. One point moves and follows ten thousand changes; the river village is misty with rain. Being or not being, empty or not empty, scoop up the northwest wind with a bamboo strainer. Born in this Jambudvipa world, how much love and hate there is in human feeling. I only want to drink a little wine, and so I lie in the streets and on the roads. After death I will be born again in the Saha world; I do not wish to be reborn in the Pure Land. Why? Because in the Western Pure Land there is no wine sold.' In the early morning of the Lantern Festival in the second year of Xiangfu, the master bathed, went into his room, clenched his fist and raised his right hand, opened his mouth to the left, and passed away.

延壽輪禪師法嗣

Dharma heirs of Chan Master Yanshou Lun

廬山歸宗道詮禪師

Chan Master Guizong Daoquan of Mount Lu

吉州劉氏子。僧問。承聞和尚親見延壽來。是否。師曰。山前麥熟也未。問。九峰山中還有佛法也無。師曰。有。曰。如何是九峰山中佛法。師曰。石頭大底大。小底小。尋屬江南國絕。僧徒例試經業。師之眾並習禪觀。乃述一偈。聞於州牧曰。比擬忘言合太虗。免教和氣有親疎。誰知道德全無用。今日為僧貴識書。州牧閱之。與僚佐議曰。旃檀林中。必無雜樹。唯師一院。特奏免試。南康知軍張南金具疏。集道俗迎請。坐歸宗道場。僧問。如何是歸宗境。師曰。千邪不如一直。問。如何是佛。師曰。待得雪消後。自然春到來。問。深山巖谷中。還有佛法也無。師曰。無。曰。佛法徧在一切處。為甚麼卻無。師曰。無人到。問。古人道不是風動．不是幡動時如何。師曰。來日路口有市。問。如何是學人自己。師曰。床窄先臥。粥稀後坐。雍熈二年順寂。塔於牛首庵。

He was a son of the Liu family of Jizhou. A monk asked: 'I hear that the Master personally met Yanshou; is that so?' The master said: 'Is the wheat before the mountain ripe yet?' The monk asked: 'Is there buddhadharma in the Nine Peak Mountains or not?' The master said: 'There is.' The monk said: 'What is the buddhadharma in the Nine Peak Mountains?' The master said: 'The big stones are big, the small stones are small.' Soon after, the state of Jiangnan came to an end, and monks were required by rule to be examined in the scriptures. The master's assembly all practiced Chan contemplation, so he composed a verse, which was heard by the prefect: 'I had thought to forget words and merge with the great void, and spare the harmonious air its closeness and distance. Who knew that virtue and the way are wholly useless; today, to be a monk, what counts is knowing books.' The prefect read it and discussed it with his staff, saying: 'In a sandalwood grove there are surely no other trees. Let the Master's monastery alone be specially exempted from the examination.' Zhang Nanjin, the military commissioner of Nankang, prepared a petition and gathered monastics and laity to welcome and invite him to sit at the Guizong practice place. A monk asked: 'What is the realm of Guizong?' The master said: 'A thousand crooked things are not worth one straight one.' The monk asked: 'What is the Buddha?' The master said: 'Wait until the snow melts, and spring will naturally arrive.' The monk asked: 'In deep mountains and rocky valleys, is there buddhadharma or not?' The master said: 'No.' The monk said: 'The buddhadharma is everywhere in all places; why do you say there is none?' The master said: 'No one goes there.' The monk asked: 'The ancients said it is not the wind that moves, nor the banner that moves; what then?' The master said: 'Tomorrow there is a market at the crossroads.' The monk asked: 'What is the student's own self?' The master said: 'When the bed is narrow, lie down first; when the gruel is thin, sit down last.' In the second year of Yongxi he passed away peacefully. His stupa was at Niushou Hermitage.

潭州龍興𥙿禪師

Chan Master Longxing Yu of Tanzhou

僧問。如何是學人自己。師曰。張三李四。曰。比來問自己。為甚麼卻道張三李四。師曰。汝且莫草草。問。諸餘即不問。如何是和尚家風。師曰。家風即且置。阿那箇是汝不問底諸餘。

A monk asked: 'What is the student's own self?' The master said: 'Zhang San and Li Si.' The monk said: 'I just now asked about the self; why do you say Zhang San and Li Si?' The master said: 'Do not be so careless.' The monk asked: 'I will not ask about anything else; what is the Master's family style?' The master said: 'Set the family style aside for now. Which is the anything else that you do not ask about?'

保福儔禪師法嗣

Dharma heirs of Chan Master Baofu Chou

漳州隆壽無逸禪師

Chan Master Longshou Wuyi of Zhangzhou

開堂陞座。良久曰。諸上座。若是上根之士。早已掩耳。中下之流。競頭側聽。雖然如此。猶是不得已而言。諸上座。他時後日到處。有人問著今日事。且作麼生舉似他。若也舉得。舌頭鼓論。若也舉不得。如無三寸。且作麼生舉。

He opened the hall and mounted the seat. After a long silence he said: 'Venerable ones, if you were people of the highest capacity, you would have covered your ears long ago. Those of middling and lesser capacity vie to listen sideways. Even so, this is still speaking because I cannot help it. Venerable ones, in later days, wherever you go, if someone asks you about today's matter, how will you bring it up for them? If you can bring it up, your tongue will wag in debate. If you cannot bring it up, you are as if without three inches of tongue. So how will you bring it up?'

大龍洪禪師法嗣

Dharma heirs of Chan Master Dalong Hong

鼎州大龍山景如禪師

Chan Master Jingru of Dalong Mountain, Dingzhou

僧問。如何是佛法大意。師便喝。僧曰。尊意如何。師曰。會麼。曰。不會。師又喝。問。太陽一顯人皆羨。皷聲絕罷意如何。師曰。季秋凝後好晴天。

A monk asked: 'What is the great meaning of the buddhadharma?' The master at once shouted. The monk said: 'What is the Master's meaning?' The master said: 'Do you understand?' The monk said: 'No.' The master shouted again. The monk asked: 'When the sun appears all admire it; when the drumbeat has ceased, what then?' The master said: 'After the frost of late autumn, fine clear weather.'

鼎州大龍山楚勛禪師

Chan Master Chuxun of Dalong Mountain, Dingzhou

上堂。良久曰。大眾祇恁麼各自散去。已是重宣此義了也。久立又奚為。然久立有久立底道理。知了。經一小劫如一食頃。不知便見茫然。還知麼。有知者出來。大家相共商量。僧出提坐具。曰。展即徧周沙界。縮即絲髮不存。展即是。不展即是。師曰。你從甚麼處得來。曰。恁麼則展去也。師曰。沒交涉。問。如何是大龍境。師曰。諸方舉似人。曰。如何是境中人。師曰。你為甚麼謾我。問。亡僧遷化向甚麼處去。師曰。阿彌陀佛。問。善法堂中師子吼。未審法嗣嗣何人。師曰。猶自恁麼問。

He mounted the hall. After a long silence he said: 'If you all simply disperse like this, that is already a second proclamation of this meaning. What is the use of standing long? Yet standing long has its own reason. If you know, a small kalpa passes like a single meal. If you do not know, you are at once bewildered. Do you know? Let anyone who knows come forward, and we will discuss it together.' A monk came out, picked up his sitting cloth and said: 'Spread out, it fills the sands of the Ganges; rolled up, not a hair remains. Is it spreading, or not spreading?' The master said: 'Where did you get that from?' The monk said: 'Then I will spread it out.' The master said: 'No connection.' The monk asked: 'What is the realm of Dalong?' The master said: 'In every quarter they bring it up for others.' The monk said: 'What of the person within the realm?' The master said: 'Why do you deceive me?' The monk asked: 'Where does a deceased monk go when he passes away?' The master said: 'Amitabha.' The monk asked: 'The lion's roar in the hall of good dharma; whose heir is the Master?' The master said: 'Still asking like that.'

興元府普通院從善禪師

Chan Master Putong Congshan of Xingyuan Prefecture

僧問。法輪再轉時如何。師曰。助上座喜。曰。合譚何事。師曰。異人掩耳。曰。便恁麼領會時如何。師曰。錯。問。佩劒叩松關時如何。師曰。莫亂作。曰。誰不知有。師曰。出。

A monk asked: 'What of when the dharma wheel turns again?' The master said: 'I share the Venerable One's joy.' The monk said: 'What should be discussed?' The master said: 'A strange person covers his ears.' The monk said: 'What of understanding it just like this?' The master said: 'Wrong.' The monk asked: 'What of wearing a sword and knocking at the pine gate?' The master said: 'Do not act wildly.' The monk said: 'Who does not know it exists?' The master said: 'Out!'

白馬靄禪師法嗣

Dharma heirs of Chan Master Baima Ai

襄州白馬智倫禪師

Chan Master Baima Zhilun of Xiangzhou

僧問。如何是佛。師曰。真金也須失色。問。如何是和尚出身處。師曰。牛觝墻。曰。學人不會意旨如何。師曰。已成八字。

A monk asked: 'What is the Buddha?' The master said: 'Even true gold must lose its color.' The monk asked: 'What is the place the Master comes from?' The master said: 'An ox butts the wall.' The monk said: 'This student does not understand; what is the meaning?' The master said: 'It has already taken the shape of the character eight.'

白兆楚禪師法嗣

Dharma heirs of Chan Master Baizhao Chu

唐州保壽匡祐禪師

Chan Master Baoshou Kuangyou of Tangzhou

僧問。如何是佛法大意。師曰。近前來。僧近前。師曰。會麼。曰。不會。師曰。石火電光。已經塵劫。問。如何是為人底一句。師曰。開口入耳。曰。如何理會。師曰。逢人告人。

A monk asked: 'What is the great meaning of the buddhadharma?' The master said: 'Come closer.' The monk came closer. The master said: 'Do you understand?' The monk said: 'No.' The master said: 'Flint spark and lightning flash have already passed through dust-kalpas.' The monk asked: 'What is the one phrase spoken for the sake of others?' The master said: 'Open the mouth, enter the ear.' The monk said: 'How is one to understand it?' The master said: 'Meeting someone, tell them.'

青原下九世

The ninth generation below Qingyuan

黃龍達禪師法嗣

Dharma heirs of Chan Master Huanglong Da

眉州黃龍禪師

Chan Master Huanglong of Meizhou

僧問。如何是密室。師曰。斫不開。曰。如何是密室中人。師曰。非男女相。問。國內按劒者是誰。師曰。昌福。曰。忽遇尊貴時如何。師曰。不遺。

A monk asked: 'What is the secret chamber?' The master said: 'It cannot be chopped open.' The monk said: 'What of the person in the secret chamber?' The master said: 'Neither male nor female form.' The monk asked: 'Who is the one who rests his hand on his sword in this land?' The master said: 'Changfu.' The monk said: 'What if one suddenly meets with the noble and honored?' The master said: 'He leaves no one out.'

清谿進禪師法嗣

Dharma heirs of Chan Master Qingxi Jin

相州天平山從漪禪師

Chan Master Congyi of Tianping Mountain, Xiangzhou

僧問。如何得出三界。師曰。將三界來與汝出。問。如何是和尚家風。師曰。顯露地。問。如何是佛。師曰。不指天地。曰。為甚麼不指天地。師曰。唯我獨尊。問。如何是天平。師曰。八凹九凸。問。洞深杳杳清谿水。飲者如何不升墜。師曰。更夢見甚麼。問。大眾雲集。合譚何事。師曰。香煙起處森羅見。

A monk asked: 'How can one get out of the three realms?' The master said: 'Bring the three realms and I will get you out.' The monk asked: 'What is the Master's family style?' The master said: 'Openly and plainly.' The monk asked: 'What is the Buddha?' The master said: 'He does not point to heaven and earth.' The monk said: 'Why does he not point to heaven and earth?' The master said: 'Only I am honored.' The monk asked: 'What is Tianping?' The master said: 'Eight hollows and nine bumps.' The monk asked: 'The cave is deep and the clear stream water fades into the distance; how does the drinker neither rise nor fall?' The master said: 'What else are you dreaming of?' The monk asked: 'The great assembly gathers like clouds; what should be discussed?' The master said: 'Where the incense smoke rises, the myriad things appear.'

廬山圓通緣德禪師

Chan Master Yuantong Yuande of Mount Lu

臨安黃氏子。事本邑東山勤老宿剃染。徧遊諸方。江南國王於盧山建院。請師開法。上堂。諸上座。明取道眼。好是行腳本分事。道眼若未明。有甚麼用處。祇是移盤吃飯漢。道眼若明。有何障礙。若未明得。強說多端也無用處。無事切須尋究。僧問。如何是四不遷。師曰。地水火風。問。如何是古佛心。師曰。水鳥樹林。曰。學人不會。師曰。會取學人。問。久負沒絃琴。請師彈一曲。師曰。負來多少時也。曰。未審作何音調。師曰。話墮也。珍重。問。如何是佛法大意。師曰。過去燈明佛。本光瑞如是。本朝遣帥問罪江南。後主納土矣。而胡則者據守九江不降。大將軍曹翰部曲渡江入寺。禪者驚走。師淡坐如平日。翰至。不起不揖。翰怒訶曰。長老不聞殺人不眨眼將軍乎。師熟視曰。汝安知有不懼生死和尚邪。翰大奇。增敬而已。曰。禪者何為而散。師曰。擊皷自集。翰遣裨校擊之。禪無至者。翰曰。不至。何也。師曰。公有殺心故爾。師自起擊之。禪者乃集。翰再拜。問決勝之䇿。師曰。非禪者所知也。太平興國二年十月七日。陞堂曰。脫離世緣。乃在今日。囑令門人壘青石為塔。乃曰。他日塔作紅色。吾再至也。言訖而逝。諡道濟禪師。

He was a son of the Huang family of Lin'an. He served the elder Qin of Dongshan in his own district, was shaved and dyed, and traveled to every quarter. The king of Jiangnan built a monastery on Mount Lu and invited the master to open the dharma. He mounted the hall: 'Venerable ones, make clear the eye of the way; that is the fundamental business of your practice. If the eye of the way is not yet clear, what use are you? You are just men who move the tray and eat. If the eye of the way is clear, what obstruction is there? If you have not yet made it clear, forcing out many explanations is also of no use. When you have nothing to do, you must search it out earnestly.' A monk asked: 'What are the four unchanging things?' The master said: 'Earth, water, fire, wind.' The monk asked: 'What is the ancient buddha's mind?' The master said: 'Water birds and forest trees.' The monk said: 'This student does not understand.' The master said: 'Understand the student.' The monk asked: 'Long have I carried a stringless lute; please, Master, play a tune.' The master said: 'How long have you carried it?' The monk said: 'I wonder what melody it makes?' The master said: 'Your words have fallen. Take care.' The monk asked: 'What is the great meaning of the buddhadharma?' The master said: 'The past Buddha Dipamkara; such was the auspice of his original light.' Our dynasty sent a commander to punish Jiangnan, and the last ruler ceded his territory. But one Hu Ze held Jiujiang and would not surrender. The great general Cao Han led his troops across the river and entered the monastery; the Chan monks fled in alarm. The master sat calmly as on any other day. When Han arrived, he neither rose nor saluted. Han angrily shouted: 'Has the Elder not heard of the general who does not blink when he kills?' The master looked at him steadily and said: 'How do you know there is no monk who does not fear birth and death?' Han was greatly astonished and merely increased his respect. He said: 'Why have the Chan monks scattered?' The master said: 'Strike the drum and they will gather of themselves.' Han sent a subordinate officer to strike it, and no Chan monk came. Han said: 'They do not come; why?' The master said: 'Because you have the mind to kill.' The master rose himself and struck it, and then the Chan monks gathered. Han bowed twice and asked for a strategy of certain victory. The master said: 'That is not what a Chan monk knows.' On the seventh day of the tenth month in the second year of Taiping Xingguo, he mounted the hall and said: 'Leaving the conditions of the world is today.' He instructed his disciples to pile blue stones for a stupa and said: 'When the stupa turns red one day, I will come again.' Having spoken, he passed away. He was posthumously titled Chan Master Daoji.

清涼復禪師法嗣

Dharma heirs of Chan Master Qingliang Fu