The Five Lamps Meeting at the Source, Scroll Seven

昇州奉先寺慧同淨照禪師

Chan Master Huitong Jingzhao of Fengxian Monastery, Shengzhou

魏府張氏子。僧問。教中道。唯一堅密身。一切塵中見。又道。佛身充滿於法界。普見一切群生前。於此二途。請師說。師曰。唯一堅密身。一切塵中見。問。如何是古佛心。師曰。汝擬阿那箇不是。問。如何是常在底人。師曰。更問阿誰。

He was a son of the Zhang family of Weifu. A monk asked: 'The teachings say, "Only one firm and dense body, seen in every mote of dust." They also say, "The buddha body fills the dharma realm, appearing before all gathered beings." Between these two paths, please, Master, speak.' The master said: 'Only one firm and dense body, seen in every mote of dust.' The monk asked: 'What is the ancient buddha's mind?' The master said: 'Whatever you take up, is it not that?' The monk asked: 'What is the person who is always present?' The master said: 'Ask who else.'

龍濟修禪師法嗣

Dharma heirs of Chan Master Longji Xiu

河東廣原禪師

Chan Master Guangyuan of Hedong

僧問。如何是佛法大意。師曰。聽取一偈。剎剎現形儀。塵塵具覺知。性源常鼓浪。不悟未曾移。

A monk asked: 'What is the great meaning of the buddhadharma?' The master said: 'Hear a verse: In every land the forms appear; in every mote there is knowing awareness. The source of nature ever stirs the waves; for those who do not awaken, it has never moved.'

南臺安禪師法嗣

Dharma heirs of Chan Master Nantai An

襄州鷲嶺善美禪師

Chan Master Jiuling Shanmei of Xiangzhou

僧問。如何是鷲嶺境。師曰。峴山對碧玉。江水往南流。曰。如何是境中人。師曰。有甚麼事。問。百川異流。還歸大海。未審大海有幾滴。師曰。汝還到海也未。曰。到海後如何。師曰。明日來。向汝道。

A monk asked: 'What is the realm of Jiuling?' The master said: 'Mount Xian faces green jade; the river water flows south.' The monk said: 'What of the person within the realm?' The master said: 'What is the matter?' The monk asked: 'A hundred rivers flow differently, yet all return to the great sea. I wonder how many drops the great sea holds?' The master said: 'Have you reached the sea or not?' The monk said: 'What after reaching the sea?' The master said: 'Come tomorrow and I will tell you.'

歸宗詮禪師法嗣

Dharma heirs of Chan Master Guizong Quan

瑞州九峰義詮禪師

Chan Master Jiufeng Yiquan of Ruizhou

僧問。如何是祖師西來意。師曰。有力者負之而趨。

A monk asked, 'What is the meaning of the patriarch's coming from the West?' The Master said, 'The strong man carries it off on his back.'

隆壽逸禪師法嗣

Dharma Heirs of Chan Master Longshou Yi

隆壽法騫禪師

Chan Master Longshou Faqian

泉州施氏子。漳州刺史陳洪銛請開法。上堂。今日隆壽出世。三世諸佛森羅萬象。同時出世。同時轉法輪。諸人還見麼。僧問。如何是隆壽境。師曰。無汝插足處。曰。如何是境中人。師曰。未識境在。有僧來參。次日請問心要。師曰。昨日相逢序起居。今朝相見事還如。如何卻覓呈心要。心要如何特地疎。

was a son of the Shi family of Quanzhou. Chen Hongxian, prefect of Zhangzhou, invited him to open the teaching. Ascending the hall: 'Today Longshou has appeared in the world, and the Buddhas of the three times and the myriad forms all appear in the world at the same time and turn the Dharma wheel at the same time. Do you people see it?' A monk asked, 'What is Longshou's realm?' The Master said, 'There is no place for you to set foot.' 'What is the person in the realm?' The Master said, 'You do not yet know the realm.' A monk came to call, and the next day asked about the essentials of mind. The Master said, 'Yesterday we met and exchanged greetings; today we meet and things are as before. Why then seek to present the essentials of mind? The essentials of mind—how are they so especially distant?'

溈仰宗

The Weiyang School

南嶽下三世

The Third Generation below Nanyue

百丈海禪師法嗣

Dharma Heirs of Chan Master Baizhang Hai

潭州溈山靈祐禪師

Chan Master Lingyou of Weishan in Tanzhou

福州長谿趙氏子。年十五出家。依本郡建善寺法常律師。剃髮於杭州龍興寺。究大小乘教。二十三遊江西。參百丈。丈一見。許之入室。遂居參學之首。侍立次。丈問。誰。師曰。某甲。丈曰。汝撥爐中有火否。師撥之曰。無火。丈躬起深撥得少火。舉以示之曰。汝道。無這箇聻。師由是發悟。禮謝陳其所解。丈曰。此乃暫時岐路耳。經云。欲識佛性義。當觀時節因緣。時節既至。如迷忽悟。如忘忽憶。方省己物不從他得。故祖師雲。悟了同未悟。無心亦無法。祇是無虗妄凡聖等心。本來心法元自備足。汝今既爾。善自護持。次日。同百丈入山作務。丈曰。將得火來麼。師曰。將得來。丈曰。在甚處。師乃拈一枝柴吹兩吹。度與百丈。丈曰。如蟲禦木。司馬頭陀自湖南來。謂丈曰。頃在湖南尋得一山。名大溈。是一千五百人善知識所居之處。丈曰。老僧住得否。陀曰。非和尚所居。丈曰。何也。陀曰。和尚是骨人。彼是肉山。設居徒不盈千。丈曰。吾眾中莫有人住得否。陀曰。待歷觀之。時華林覺為第一座。丈令侍者請至。問曰。此人如何。陀請謦欬一聲。行數步。陀曰。不可。丈又令喚師。師時為典座。陀一見乃曰。此正是溈山主人也。丈是夜召師入室。囑曰。吾化緣在此。溈山勝境。汝當居之。嗣續吾宗。廣度後學。而華林聞之曰。某甲忝居上首。典座何得住持。丈曰。若能對眾下得一語出格。當與住持。即指淨瓶問曰。不得喚作淨瓶。汝喚作甚麼。林曰。不可喚作木揬也。丈乃問師。師踢倒淨瓶便出去。丈笑曰。第一座輸卻山子也。師遂住焉。是山峭絕。敻無人煙。猿猱為伍。橡栗充食。經於五七載。絕無來者。師自念言。我本住持。為利益於人。既絕往還。自善何濟。即捨庵而欲他往。行至山口。見虵虎狼豹。交橫在路。師曰。汝等諸獸。不用攔吾行路。吾若於此山有緣。汝等各自散去。

was a son of the Zhao family of Changxi in Fuzhou. At fifteen he left home under Vinaya Master Fachang of Jianshan Monastery in his own prefecture. He shaved his head at Longxing Monastery in Hangzhou and studied the teachings of the greater and lesser vehicles. At twenty-three he traveled to Jiangxi and called on Baizhang. At first sight Baizhang admitted him to his room, and he became foremost among the students. Once, while standing in attendance, Baizhang asked, 'Who is it?' The Master said, 'It is I.' Baizhang said, 'Have you poked in the stove to see whether there is fire?' The Master poked and said, 'No fire.' Baizhang rose himself and, poking deep, found a little fire. He held it up and showed it, saying, 'You say there is no this?' At this the Master awakened; he bowed in thanks and set out his understanding. Baizhang said, 'This is only a temporary forked road. The sutra says: 'If you wish to know the meaning of Buddha-nature, you should observe the seasons and conditions.' When the season has come, it is like being deluded and suddenly awakening, like forgetting and suddenly remembering; only then do you realize that your own possession is not obtained from another. Therefore the patriarch said: 'Awakened is the same as not yet awakened; no mind and also no dharma.' It is simply being without the vain and false minds of ordinary and sage and the like; the mind-dharma of the original nature is from the first complete in itself. Since you are now thus, guard it well.' The next day, together with Baizhang he went into the mountains to work. Baizhang said, 'Did you bring the fire?' The Master said, 'I brought it.' Baizhang said, 'Where is it?' The Master then picked up a stick of firewood, blew on it twice, and handed it to Baizhang. Baizhang said, 'Like an insect working wood.' The ascetic Sima came from Hunan and told Baizhang, 'Recently in Hunan I found a mountain named Dawei; it is a place where a good teacher of fifteen hundred people could dwell.' Baizhang said, 'Can this old monk dwell there?' The ascetic said, 'It is not a place for the Master.' Baizhang said, 'Why?' The ascetic said, 'The Master is a man of bones; that is a mountain of flesh. Even if you dwelt there, your followers would not fill a thousand.' Baizhang said, 'Is there perhaps someone among my assembly who could dwell there?' The ascetic said, 'Let me look them over one by one.' At that time Hualin Jue was the first seat. Baizhang sent an attendant to invite him, and asked, 'How is this man?' The ascetic asked him to cough once and walk a few steps. The ascetic said, 'No.' Baizhang then sent for the Master. The Master was then the cook. At first sight the ascetic said, 'This is precisely the master of Weishan.' That night Baizhang summoned the Master into his room and instructed him: 'My karmic work is here. The surpassing realm of Weishan is for you to dwell in, to continue my line and broadly save later students.' When Hualin heard this he said, 'I have the honor to be the head of the assembly—how can a cook be abbot?' Baizhang said, 'If you can utter one phrase before the assembly that stands out, you shall be abbot.' He pointed at the pure water bottle and asked, 'It may not be called a pure water bottle—what do you call it?' Hualin said, 'It cannot be called a wooden stump.' Baizhang then asked the Master. The Master kicked over the bottle and went out. Baizhang laughed and said, 'The first seat has lost the mountain.' So the Master dwelled there. The mountain was sheer and remote, with no human habitation; he kept company with apes and monkeys and ate acorns. Five or seven years passed and no one came. The Master thought to himself, 'I am abbot in order to benefit people. Since there is no coming or going, what good is my own virtue?' So he left the hut, intending to go elsewhere. When he reached the mouth of the mountain he saw snakes, tigers, wolves, and leopards crisscrossing the road. The Master said, 'You beasts, do not block my road. If I have a karmic connection with this mountain, disperse each of you,

吾若無緣。汝等不用動。吾從路過。一任汝吃。言訖。蟲虎四散而去。師乃回庵。未及一載。安上座(即懶安也)。同數僧從百丈來。輔佐於師。安曰。某與和尚作典座。待僧及五百人。不論時節即不造粥。便放某甲下。自後山下居民。稍稍知之。率眾共營梵宇。連帥李景讓奏號同慶寺。相國裴公休甞諮玄奧。繇是天下禪學輻輳焉。上堂。夫道人之心。質直無偽。無背無面。無詐妄心。一切時中。視聽尋常。更無委曲。亦不閉眼塞耳。但情不附物即得。從上諸聖。祇說濁邊過患。若無如許多惡覺情見想習之事。譬如秋水澄亭。清淨無為。澹濘無礙。喚他作道人。亦名無事人。時有僧問。頓悟之人更有修否。師曰。若真悟得本他自知時。修與不修是兩頭語。如今初心雖從緣得。一念頓悟自理。猶有無始曠劫習氣未能頓淨。須教渠淨除現業流識。即是修也。不可別有法。教渠修行趣向。從聞入理。聞理深妙。心自圓明。不居惑地。縱有百千妙義。抑揚當時。此乃得坐披衣。自解作活計。始得。以要言之。則實際理地。不受一塵。萬行門中。不捨一法。若也單刀直入。則凡聖情盡。體露真常。理事不二。即如如佛。仰山問。如何是祖師西來意。師指燈籠曰。大好燈籠。仰曰。莫祇這便是麼。師曰。這箇是甚麼。仰曰。大好燈籠。師曰。果然不見。一日。師謂眾曰。如許多人。祇得大機。不得大用。仰山舉此語。問山下庵主曰。和尚恁麼道。意旨如何。主曰。更舉看。仰擬再舉。被庵主踏倒。仰歸舉似師。師呵呵大笑。師在法堂坐。庫頭擊木魚。火頭擲卻火抄。拊掌大笑。師曰。眾中也有恁麼人。遂喚來問。你作麼生。火頭曰。某甲不吃粥肚飢。所以歡喜。師乃點頭(後鏡清怤雲。將知溈山眾裡無人。臥龍球雲。將知溈山眾裡有人)。師摘茶次。謂仰山曰。終日摘茶祇聞子聲。不見子形。仰撼茶樹。師曰。

(The Master went on:) 'and if I have no karmic connection, you need not move. I will pass along the road, and you may eat me as you please.' Having spoken, the insects and tigers scattered in all directions. The Master then returned to his hut. Before a year had passed, Elder An (that is, Lazy An) came with several monks from Baizhang to assist the Master. An said, 'I will serve the Master as cook. When the monks reach five hundred and no gruel is made whatever the season, then let me go.' After that the residents below the mountain gradually learned of him, and led the crowds to build a monastery together. The commander Li Jingrang memorialized the throne and it was named Tongqing Monastery. Minister Pei Xiu once consulted him on profound mysteries, and from then on the Chan students of the whole world converged there. Ascending the hall: 'The mind of a man of the Way is upright and without falsity, without back or front, without a deceiving and deluded mind. At all times, seeing and hearing are ordinary; there is no further bending, nor does he close his eyes or stop his ears—he simply does not let feeling cling to objects, and that is all. The sages from of old spoke only of the faults on the turbid side. If there are not so many evil perceptions, feelings, views, and habitual thoughts, then it is like autumn water, clear and still—pure, non-active, calm and unobstructed. Call him a man of the Way, and he is also called a man of no affairs.' Then a monk asked, 'Does one who has suddenly awakened still have cultivation?' The Master said, 'If he has truly awakened to the root, he knows the time himself. Cultivating and not cultivating are words of two extremes. Now, though one of first resolve attains it through conditions, and in a single thought suddenly awakens to the principle himself, he still has habitual tendencies from beginningless kalpas that cannot be suddenly purified. He must be made to purify and remove his present karma and flowing consciousness—that is cultivation. There is no other dharma that one can teach him to cultivate and aim for. Entering the principle through hearing, hearing the principle deep and wonderful, the mind becomes round and bright of itself, and does not dwell in a place of delusion. Even if there are a hundred thousand wonderful meanings, raised and lowered at the time, this is only then being able to sit down, put on one's robe, and understand how to make a living for oneself. In sum: in the ground of the principle of actuality, not a speck of dust is received; in the gate of the ten thousand practices, not a single dharma is abandoned. If one goes straight in single-edged, then ordinary and sage feeling is exhausted, the essence reveals true permanence, principle and phenomena are not two—that is the thus-natured Buddha.' Yangshan asked, 'What is the meaning of the patriarch's coming from the West?' The Master pointed at a lantern and said, 'What a fine lantern.' Yangshan said, 'Is it just this?' The Master said, 'What is this?' Yangshan said, 'What a fine lantern.' The Master said, 'Sure enough, you do not see.' One day the Master said to the assembly, 'So many people have only the great mechanism but not the great function.' Yangshan brought up these words and asked the master of the hut below the mountain, 'What does the Master mean by saying this?' The hut master said, 'Bring it up again.' As Yangshan was about to bring it up again, the hut master pushed him down. Yangshan returned and reported this to the Master. The Master laughed heartily. The Master was sitting in the Dharma hall. The storekeeper struck the wooden fish, and the fire-tender threw down his fire-tongs and clapped his hands and laughed loudly. The Master said, 'There is such a man in the assembly.' He called him over and asked, 'What is it?' The fire-tender said, 'I have not eaten gruel and my belly is hungry, therefore I am happy.' The Master nodded. (Later Jingqing Fu said, 'Now I know there is no one in Weishan's assembly.' Wolong Qiu said, 'Now I know there is someone in Weishan's assembly.') While the Master was picking tea, he said to Yangshan, 'All day picking tea, I only hear your voice, I do not see your form.' Yangshan shook the tea tree. The Master said:

子祇得其用。不得其體。仰曰。未審和尚如何。師良久。仰曰。和尚祇得其體。不得其用。師曰。放子三十棒。仰曰。和尚棒某甲吃。某甲棒教誰吃。師曰。放子三十棒(玄覺雲。且道過在甚麼處)。上堂。僧出曰。請和尚為眾說法。師曰。我為汝得徹困也。僧禮拜(後人舉似雪峰峰曰。古人得恁麼老婆心切。玄沙雲。山頭和尚蹉過古人事也。雪峰聞之。乃問沙曰。甚麼處是老僧蹉過古人事處。沙曰。大小溈山被那僧一問。直得百雜碎。峰乃駭然)。師坐次。仰山入來。師曰。寂子速道。莫入陰界。仰曰。慧寂信亦不立。師曰。子信了不立。不信不立。仰曰。祇是慧寂。更信阿誰。師曰。若恁麼即是定性聲聞。仰曰。慧寂佛亦不立。師問仰山。涅槃經四十卷。多少是佛說。多少是魔說。仰曰。總是魔說。師曰。已後無人奈子何。仰曰。慧寂即一期之事。行履在甚麼處。師曰。祇貴子眼正。不說子行履。仰山蹋衣次。提起問師曰。正恁麼時。和尚作麼生。師曰。正恁麼時。我這裡無作麼生。仰曰。和尚有身而無用。師良久。卻拈起問曰。汝正恁麼時。作麼生。仰曰。正恁麼時。和尚還見伊否。師曰。汝有用而無身。師後忽問仰山。汝春間有話未圓。今試道看。仰曰。正恁麼時。切忌勃訴。師曰。停囚長智。師一日喚院主。主便來。師曰。我喚院主。汝來作甚麼。主無對(曹山代雲。也知和尚不喚某甲)。又令侍者喚第一座。座便至。師曰。我喚第一座。汝來作甚麼。座亦無對(曹山代雲。若令侍者喚。恐不來。法眼雲。適來侍者喚)。師問雲巖。聞汝久在藥山。是否。巖曰。是。師曰。如何是藥山大人相。巖曰。涅槃後有。師曰。如何是涅槃後有。巖曰。水灑不著。巖卻問師。百丈大人相如何。師曰。巍巍堂堂。煒煒煌煌。聲前非聲。色後非色。蚊子上鐵牛。無汝下觜處。師過淨瓶與仰山。山擬接。

(The Master went on:) 'You have got only its function, not its essence.' Yangshan said, 'How about the Master?' The Master was silent a long while. Yangshan said, 'The Master has got only the essence, not the function.' The Master said, 'I let you off thirty blows.' Yangshan said, 'The Master's blows I take; my blows—whom shall I have take them?' The Master said, 'I let you off thirty blows.' (Xuanjue said, 'Tell me, where is the fault?') Ascending the hall. A monk came forward and said, 'Please, Master, speak the Dharma for the assembly.' The Master said, 'For your sake I am thoroughly worn out.' The monk bowed. (Later someone reported this to Xuefeng. Xuefeng said, 'The ancients were so tender-hearted.' Xuansha said, 'The old man on the mountain top has missed the ancients' matter.' Hearing this, Xuefeng asked Xuansha, 'Where did this old monk miss the ancients' matter?' Xuansha said, 'Great or small, Weishan, being questioned by that monk, was reduced to a hundred bits and pieces.' Xuefeng was astonished.) While the Master was sitting, Yangshan came in. The Master said, 'Jizi, speak quickly; do not enter the realm of the aggregates.' Yangshan said, 'Huiji does not even stand on faith.' The Master said, 'Do you not stand on faith when you have faith, and not stand on it when you have no faith?' Yangshan said, 'It is only Huiji—in whom else should I have faith?' The Master said, 'If so, then you are a disciple of fixed nature.' Yangshan said, 'Huiji does not even stand on the Buddha.' The Master asked Yangshan, 'The Nirvana Sutra in forty scrolls—how much is spoken by the Buddha and how much by Mara?' Yangshan said, 'All of it is spoken by Mara.' The Master said, 'Hereafter no one can do anything with you.' Yangshan said, 'Huiji is a matter of one lifetime—where is the practice?' The Master said, 'I prize only that your eye is correct; I do not speak of your practice.' While Yangshan was treading on his robe, he lifted it up and asked the Master, 'Just at this moment, what does the Master do?' The Master said, 'Just at this moment, here there is no what does the Master do.' Yangshan said, 'The Master has a body but no function.' The Master was silent a long while, then picked it up and asked, 'Just at this moment for you, what is it?' Yangshan said, 'Just at this moment, does the Master still see it?' The Master said, 'You have function but no body.' Later the Master suddenly asked Yangshan, 'In the spring you had a saying that was not complete—now try to say it.' Yangshan said, 'Just at this moment, above all do not babble complaints.' The Master said, 'Detaining a prisoner sharpens his wit.' One day the Master called the rector. The rector came at once. The Master said, 'I called the rector—why have you come?' The rector had no reply. (Caoshan said in his place, 'I know the Master did not call me.') He also sent an attendant to call the first seat. The first seat came at once. The Master said, 'I called the first seat—why have you come?' The first seat also had no reply. (Caoshan said in his place, 'If you had the attendant call, I fear he would not come.' Fayan said, 'Just now the attendant called.') The Master asked Yunyan, 'I hear you were long at Yaoshan, is that so?' Yunyan said, 'It is.' The Master said, 'What is Yaoshan's mark of a great man?' Yunyan said, 'There is after nirvana.' The Master said, 'What is there after nirvana?' Yunyan said, 'Water cannot sprinkle it.' Yunyan asked the Master in turn, 'What is Baizhang's mark of a great man?' The Master said, 'Lofty and magnificent, brilliant and glorious. Before sound it is not sound; after form it is not form. A mosquito on an iron ox—there is no place for you to put your mouth.' The Master handed the pure water bottle to Yangshan. As Yangshan was about to take it,

師卻縮手曰。是甚麼。仰曰。和尚還見箇甚麼。師曰。若恁麼。何用更就吾覓。仰曰。雖然如此。仁義道中與和尚提瓶挈水。亦是本分事。師乃過淨瓶與仰山。師與仰山行次。指栢樹子問曰。前面是甚麼。仰曰。栢樹子。師卻問耘田翁。翁亦曰。栢樹子。師曰。這耘田翁向後亦有五百眾。師問仰山。何處來。仰曰。田中來。師曰。禾好刈也未。仰作刈禾勢。師曰。汝適來作青見。作黃見。作不青不黃見。仰曰。和尚背後是甚麼。師曰。子還見麼。仰拈禾穗曰。和尚何曾問這箇。師曰。此是鵝王擇乳。師問仰山。天寒人寒。仰曰。大家在這裡。師曰。何不直說。仰曰。適來也不曲。和尚如何。師曰。直須隨流。上堂。仲冬嚴寒年年事。晷運推移事若何。仰山進前。叉手而立。師曰。我情知汝答這話不得。香嚴曰。某甲偏答得這話。師躡前問。嚴亦進前。叉手而立。師曰。賴遇寂子不會。師一日見劉鐵磨來。師曰。老牸牛。汝來也。磨曰。來日臺山大會齋。和尚還去麼。師乃放身作臥勢。磨便出去。有僧來禮拜。師作起勢。僧曰。請和尚不用起。師曰。老僧未曾坐。僧曰。某甲未曾禮。師曰。何故無禮。僧無對(同安代雲。和尚不怪)。僧問。如何是道。師曰。無心是道。曰。某甲不會。師曰。會取不會底好。曰。如何是不會底。師曰。祇汝是。不是別人。復曰。今時人但直下體取不會底。正是汝心。正是汝佛。若向外得一知一解。將為禪道。且沒交涉。名運糞入。不名運糞出。汙汝心田。所以道不是道。問。如何是百丈真。師下禪床。叉手立。曰。如何是和尚真。師卻坐。師坐次。仰山從方丈前過。師曰。若是百丈先師見。子須吃痛棒始得。仰曰。即今事作麼生。師曰。合取兩片皮。仰曰。此恩難報。師曰。非子不才。廼老僧年邁。仰曰。今日親見百丈師翁來。師曰。子向甚麼處見。仰曰。不道見祇是無別。

the Master withdrew his hand and said, 'What is it?' Yangshan said, 'What does the Master still see?' The Master said, 'If so, why come to me seeking it?' Yangshan said, 'Even so, in the way of benevolence and righteousness, holding the bottle and carrying water for the Master is also my original duty.' The Master then handed the bottle to Yangshan. Once, as the Master and Yangshan were walking, he pointed at a cypress seed and asked, 'What is that ahead?' Yangshan said, 'A cypress seed.' The Master then asked the old man weeding the field. The old man also said, 'A cypress seed.' The Master said, 'This old man of the field will later have five hundred followers too.' The Master asked Yangshan, 'Where have you come from?' Yangshan said, 'From the field.' The Master said, 'Is the grain ready to reap?' Yangshan made the gesture of reaping grain. The Master said, 'Just now did you see it as green, see it as yellow, or see it as neither green nor yellow?' Yangshan said, 'What is behind the Master?' The Master said, 'Do you still see it?' Yangshan picked up an ear of grain and said, 'When did the Master ever ask about this?' The Master said, 'This is the goose king choosing milk.' The Master said to Yangshan, 'The weather is cold and the person is cold.' Yangshan said, 'Everyone is here.' The Master said, 'Why not speak directly?' Yangshan said, 'Just now I did not bend either. How about the Master?' The Master said, 'One must simply follow the current.' Ascending the hall: 'Midwinter's severe cold is a yearly matter; as the sundial's movement shifts, what of the matter?' Yangshan stepped forward and stood with folded hands. The Master said, 'I knew you could not answer these words.' Xiangyan said, 'I, on the other hand, can answer these words.' The Master pressed the previous question. Xiangyan also stepped forward and stood with folded hands. The Master said, 'Luckily Jizi does not understand.' One day the Master saw Liu Tiemo coming. The Master said, 'Old cow, so you have come.' Tiemo said, 'Tomorrow there is a great assembly feast at Mount Tai—will the Master go?' The Master then let his body down in the posture of lying down. Tiemo went out. A monk came to bow. The Master made the gesture of rising. The monk said, 'Please, Master, do not rise.' The Master said, 'This old monk has not been sitting.' The monk said, 'I have not bowed.' The Master said, 'Why are you rude?' The monk had no reply. (Tong'an said in his place, 'The Master does not blame you.') A monk asked, 'What is the Way?' The Master said, 'No-mind is the Way.' 'I do not understand.' The Master said, 'Better to understand the not-understanding.' 'What is the not-understanding?' The Master said, 'It is just you, not someone else.' He added, 'People today need only directly realize the not-understanding; that is precisely your mind, precisely your Buddha. If you get one bit of knowledge and one understanding from outside and take it for the Chan way, it is entirely unrelated. It is called hauling dung in, not hauling dung out. It defiles your mind-field. Therefore it is said, it is not the Way.' Asked, 'What is Baizhang's true likeness?' The Master came down from the meditation seat and stood with folded hands. 'What is the Master's true likeness?' The Master sat down again. While the Master was sitting, Yangshan passed in front of the abbot's quarters. The Master said, 'If the late Master Baizhang had seen this, you would have to take a painful blow of the staff.' Yangshan said, 'What about the matter right now?' The Master said, 'Shut your two lips.' Yangshan said, 'This kindness is hard to repay.' The Master said, 'It is not that you lack ability; it is that this old monk is advanced in years.' Yangshan said, 'Today I have personally seen the late Master Baizhang.' The Master said, 'Where do you see him?' Yangshan said, 'I do not say I see him; there is simply no difference.'

師曰。始終作家。師問仰山。即今事且置。古來事作麼生。仰叉手近前。師曰。猶是即今事。古來事作麼生。仰退後立。師曰。汝屈我。我屈汝。仰便禮拜。仰山香嚴侍立次。師舉手曰。如今恁麼者少。不恁麼者多。嚴從東過西立。仰從西過東立。師曰。這箇因緣。三十年後如金擲地相似。仰曰。亦須是和尚提唱始得。嚴曰。即今亦不少。師曰。合取口。師坐次。仰山入來。師以兩手相交示之。仰作女人拜。師曰。如是。如是。師方丈內坐次。仰山入來。師曰。寂子。近日宗門令嗣作麼生。仰曰。大有人疑著此事。師曰。寂子作麼生。仰曰。慧寂祇管困來閤眼。健即坐禪。所以未曾說著在。師曰。到這田地也難得。仰曰。據慧寂所見。祇如此一句也著不得。師曰。汝為一人也不得。仰曰。自古聖人。盡皆如此。師曰。大有人笑汝恁麼祇對。仰曰。解笑者是慧寂同參。師曰。出頭事作麼生。仰繞禪床一匝。師曰。裂破古今。仰山香嚴侍立次。師曰。過去現在未來。佛佛道同。人人得箇解脫路。仰曰。如何是人人解脫路。師回顧香嚴曰。寂子借問。何不答伊。嚴曰。若道過去未來現在。某甲卻有箇祇對處。師曰。子作麼生祇對。嚴珍重便出。師卻問仰山曰。智閑恁麼祇對。還契寂子也無。仰曰。不契。師曰。子又作麼生。仰亦珍重出去。師呵呵大笑曰。如水乳合。一日。師翹起一足謂仰山曰。我每日得他負載。感伊不徹。仰曰。當時給孤園中。與此無別。師曰。更須道始得。仰曰。寒時與他襪著。也不為分外。師曰。不負當初。子今已徹。仰曰。恁麼更要答話在。師曰。道看。仰曰。誠如是言。師曰。如是。如是。師問仰山。生住異滅。汝作麼生會。仰曰。一念起時不見有生住異滅。師曰。子何得遣法。仰曰。和尚適來問甚麼。師曰。生住異滅。仰曰。卻喚作遣法。師問仰山。妙淨明心。汝作麼生會。仰曰。

The Master said, 'Throughout, a master craftsman.' The Master asked Yangshan, 'Set aside the matter right now—what about the matter from of old?' Yangshan folded his hands and stepped forward. The Master said, 'That is still the matter right now. What about the matter from of old?' Yangshan stepped back and stood. The Master said, 'You bend me, I bend you.' Yangshan bowed. While Yangshan and Xiangyan were standing in attendance, the Master raised his hand and said, 'Nowadays those who are like this are few; those who are not like this are many.' Xiangyan crossed from east to west and stood; Yangshan crossed from west to east and stood. The Master said, 'This case, thirty years from now, will be like gold thrown to the ground.' Yangshan said, 'It must also be the Master who raises and sings it.' Xiangyan said, 'Even now it is not few.' The Master said, 'Shut your mouth.' While the Master was sitting, Yangshan came in. The Master showed him his two hands crossed. Yangshan made a woman's bow. The Master said, 'Thus, thus.' While the Master was sitting in his quarters, Yangshan came in. The Master said, 'Jizi, lately how are the heirs of the school?' Yangshan said, 'Many people are doubting this matter.' The Master said, 'How about you, Jizi?' Yangshan said, 'Huiji only closes his eyes when tired and sits in meditation when well, and so has never spoken of it.' The Master said, 'To reach this field is rare.' Yangshan said, 'As I see it, even such a phrase cannot be applied.' The Master said, 'You cannot do it even for one person.' Yangshan said, 'The sages from of old were all like this.' The Master said, 'Many will laugh at you for answering like this.' Yangshan said, 'Those who can laugh are Huiji's fellow students.' The Master said, 'What about the matter of stepping forth?' Yangshan circled the meditation seat once. The Master said, 'You have split past and present.' While Yangshan and Xiangyan were standing in attendance, the Master said, 'Past, present, and future—Buddha after Buddha the Way is the same; each person gets a road of liberation.' Yangshan said, 'What is each person's road of liberation?' The Master looked back at Xiangyan and said, 'Jizi has asked—why do you not answer him?' Xiangyan said, 'If you speak of past, future, and present, then I do have a place to answer.' The Master said, 'How do you answer?' Xiangyan said, 'Take care,' and went out. The Master then asked Yangshan, 'Zhixian answered like that—did it accord with you, Jizi?' Yangshan said, 'It did not accord.' The Master said, 'And how about you?' Yangshan also said, 'Take care,' and went out. The Master laughed heartily and said, 'Like water and milk mixing.' One day the Master lifted one foot and said to Yangshan, 'Every day I get carried by this; I cannot thank it enough.' Yangshan said, 'In the Jeta Grove at that time it was no different from this.' The Master said, 'You must say more.' Yangshan said, 'Putting socks on it in cold weather is no extra burden.' The Master said, 'Not failing the beginning—you have now gone through.' Yangshan said, 'Even so, there is still more to answer.' The Master said, 'Say it.' Yangshan said, 'Truly it is as you say.' The Master said, 'Thus, thus.' The Master asked Yangshan, 'Birth, abiding, change, and extinction—how do you understand them?' Yangshan said, 'When a single thought arises, one does not see birth, abiding, change, or extinction.' The Master said, 'How can you dismiss the dharma?' Yangshan said, 'What did the Master just ask?' The Master said, 'Birth, abiding, change, and extinction.' Yangshan said, 'You call it dismissing the dharma.' The Master asked Yangshan, 'The wonderful, pure, bright mind—how do you understand it?' Yangshan said:

山河大地。日月星辰。師曰。汝祇得其事。仰曰。和尚適來問甚麼。師曰。妙淨明心。仰曰。喚作事得麼。師曰。如是。如是。石霜會下有二禪客到。雲。此間無一人會禪。後普請搬柴。仰山見二禪客歇。將一橛柴問曰。還道得麼。俱無對。仰曰。莫道無人會禪好。仰歸舉似師曰。今日二禪客。被慧寂勘破。師曰。甚麼處被子勘破。仰舉前話。師曰。寂子又被吾勘破(雲居錫雲。甚處是溈山勘破仰山處)。師睡次。仰山問訊。師便回面向壁。仰曰。和尚何得如此。師起曰。我適來得一夢。你試為我原看。仰取一盆水。與師洗面。少頃。香嚴亦來問訊。師曰。我適來得一夢。寂子為我原了。汝更與我原看。嚴乃點一椀茶來。師曰。二子見解。過於鶖子。師因泥壁次。李軍容來。具公裳。直至師背後。端笏而立。師回首見。便側泥盤作接泥勢。李便轉笏作進泥勢。師便拋下泥盤。同歸方丈。僧問。不作溈山一頂笠。無由得到莫傜村。如何是溈山一頂笠。師喚曰。近前來。僧近前。師與一踏。上堂。老僧百年後。向山下作一頭水牯牛。左脇下書五字。曰。溈山僧某甲。當恁麼時。喚作溈山僧又是水牯牛。喚作水牯牛又是溈山僧。畢竟喚作甚麼即得。仰山出禮拜而退。雲居膺代曰。師無異號資福寶。曰。當時但作此○相拓呈之。新羅和尚作此[○@牛]相拓呈之。又曰。同道者方知芭蕉徹作此【圖：X80p0187_01.gif】

(Yangshan went on:) 'Mountains and rivers, the great earth, sun, moon, and stars.' The Master said, 'You have got only its matter.' Yangshan said, 'What did the Master just ask?' The Master said, 'The wonderful, pure, bright mind.' Yangshan said, 'Can it be called a matter?' The Master said, 'Thus, thus.' Two Chan guests from Shishuang's assembly arrived, saying, 'In this place there is not one person who understands Chan.' Later, at communal labor hauling firewood, Yangshan saw the two Chan guests resting and held up a piece of firewood, asking, 'Can you say it?' Neither had a reply. Yangshan said, 'Do not say there is no one who understands Chan.' Yangshan returned and reported to the Master, 'Today I exposed the two Chan guests.' The Master said, 'Where did you expose them?' Yangshan brought up the foregoing. The Master said, 'Jizi, you in turn have been exposed by me.' (Yunjü Xi said, 'Where is the place where Weishan exposed Yangshan?') The Master was sleeping, and Yangshan came to inquire after him. The Master turned his face to the wall. Yangshan said, 'How can the Master be like this?' The Master rose and said, 'I just had a dream; try to interpret it for me.' Yangshan fetched a basin of water and washed the Master's face. Shortly after, Xiangyan also came to inquire. The Master said, 'I just had a dream, and Jizi interpreted it for me; you interpret it for me too.' Xiangyan then brought a bowl of tea. The Master said, 'The views of you two surpass those of Shariputra.' Once, while the Master was plastering a wall, Li the army officer came in full official dress, went straight up behind the Master, and stood holding his tablet upright. The Master turned his head, saw him, and tilted the plaster tray in the gesture of receiving plaster. Li then turned his tablet in the gesture of offering plaster. The Master threw down the tray and went with him to the abbot's quarters. A monk asked, 'Without making a Weishan hat, there is no way to reach Moyao Village. What is the Weishan hat?' The Master called, 'Come closer.' The monk came closer. The Master gave him a kick. Ascending the hall: 'A hundred years from now this old monk will become a water buffalo down the mountain. On its left flank will be written five characters: 'Weishan monk so-and-so.' At that time, if you call it Weishan monk, it is also a water buffalo; if you call it a water buffalo, it is also Weishan monk. After all, what should one call it?' Yangshan came forward, bowed, and withdrew. Yunjü Ying said in his place, 'The Master has no other name.' Zifu Bao said, 'At that time one should just draw this circle and present it.' The monk from Silla drew this circle with the character for ox inside and presented it. He also said, 'Only one who shares the Way knows it.' Bajiao Che drew this picture (figure: X80p0187_01.gif)

相拓呈之。又曰。說也說了也。注也注了也。悟取好。乃述偈曰。不是溈山不是牛。一身兩號實難酬。離卻兩頭應須道。如何道得出常流。師敷揚宗教。凡四十餘年。達者不可勝數。大中七年正月九日。盥漱敷坐。怡然而寂。壽八十三。臘六十四。塔於本山。諡大圓禪師。塔曰清淨。

(Bajiao Che went on:) and presented it. He also said, 'It has been said and it has been annotated. Awaken to it well.' Then he spoke a verse: 'It is not Weishan and it is not an ox; one body with two names is truly hard to answer. Apart from the two ends one should speak—how can one speak beyond the common run?' The Master spread the teaching of the school for more than forty years, and those who penetrated it cannot be counted. On the ninth day of the first month of the seventh year of Dazhong, he washed his face and mouth, spread his seat, and joyfully passed into quiescence. He was eighty-three years old and had been ordained sixty-four years. His stupa is on his own mountain. He was posthumously titled Chan Master Dayuan, and the stupa is called Qingjing.

南嶽下四世

The Fourth Generation below Nanyue

溈山祐禪師法嗣

Dharma Heirs of Chan Master Weishan You

袁州仰山慧寂通智禪師

Chan Master Tongzhi, Huiji of Yangshan in Yuanzhou

韶州懷化葉氏子。年九歲。於廣州和安寺投通禪師出家(即不語通)。十四歲。父母取歸。欲與婚媾。師不從。遂斷手二指。跪致父母前。誓求正法。以答劬勞。父母乃許。再詣通處。而得披剃。未登具。即遊方。初謁耽源。已悟玄旨。後參溈山。遂升堂奧。耽源謂師曰。國師當時傳得六代祖師圓相。共九十七箇。授與老僧。乃曰。吾滅後三十年。南方有一沙彌到來。大興此教。次第傳受。無令斷絕。我今付汝。汝當奉持。遂將其本過與師。師接得一覽。便將火燒卻。耽源一日問。前來諸相。甚宜秘惜。師曰。當時看了便燒卻也。源曰。吾此法門無人能會。唯先師及諸祖師．諸大聖人方可委悉。子何得焚之。師曰。慧寂一覧。已知其意。但用得不可執本也。源曰。然雖如此。於子即得。後人信之不及。師曰。和尚若要重錄不難。即重集一本呈上。更無遺失。源曰。然。耽源上堂。師出眾。作此○相以手拓呈了。卻叉手立。源以兩手相交。作拳示之。師進前三步。作女人拜。源點頭。師便禮拜。師浣衲次。耽源曰。正恁麼時作麼生。師曰。正恁麼時向甚麼處見。後參溈山。溈問。汝是有主沙彌。無主沙彌。師曰。有主。曰。主在甚麼處。師從西過東立。溈異之。師問。如何是真佛住處。溈曰。以思無思之妙。返思靈燄之無窮。思盡還源。性相常住。事理不二。真佛如如。師於言下頓悟。自此執侍前後。盤桓十五載。後參巖頭。頭舉起拂子。師展坐具。巖拈拂子置背後。師將坐具搭肩上而出。巖曰。我不肯汝放。祇肯汝收。掃地次。溈問。塵非掃得。空不自生。如何是塵非掃得。師掃地一下。溈曰。如何是空不自生。師指自身又指溈。溈曰。塵非掃得。空不自生。離此二途。又作麼生。師又掃地一下。又指自身並指溈。溈一日指田問師。這丘田那頭高。這頭低。師曰。卻是這頭高。那頭低。溈曰。你若不信。

was a son of the Ye family of Huaihua in Shaozhou. At nine he left home under Chan Master Tong at He'an Monastery in Guangzhou (that is, Tong the Silent). At fourteen his parents took him back, wishing to marry him. The Master would not consent; he cut off two fingers and knelt with them before his parents, vowing to seek the true Dharma in repayment for their toil. His parents then consented. He went again to Tong and was shaved. Before receiving full ordination he traveled as a pilgrim. He first called on Danyuan and had already awakened to the profound purport. Later he called on Weishan and entered the inner chamber. Danyuan told the Master, 'The National Teacher received from the Sixth Patriarch the round signs, ninety-seven in all, and transmitted them to this old monk, saying: 'Thirty years after my extinction a novice will come to the south and greatly prosper this teaching; transmit and receive them in order, and do not let them be cut off.' I now hand them to you; you should uphold them.' He then gave him the record. The Master took one look and at once burned it. One day Danyuan asked, 'Those signs—it would be most fitting to keep them secret.' The Master said, 'At the time I looked at them and then burned them.' Danyuan said, 'No one in my Dharma gate can understand them; only the late Master and the patriarchs and the great sages could fully know them. How could you burn them?' The Master said, 'Huiji took one look and already knew their meaning. One need only use it; one must not cling to the record.' Danyuan said, 'Even so, it is all right for you, but later people will not be able to trust it.' The Master said, 'If the Master wants them re-recorded, it is not hard.' He at once reassembled a volume and presented it, with nothing missing. Danyuan said, 'So.' Danyuan ascended the hall. The Master came forward, drew this circle, presented it with his hand, and stood with folded hands. Danyuan crossed his two hands and showed him a fist. The Master stepped forward three steps and made a woman's bow. Danyuan nodded. The Master bowed. While the Master was washing his robe, Danyuan said, 'Just at this moment, what is it?' The Master said, 'Just at this moment, where do you see it?' Later he called on Weishan. Weishan asked, 'Are you a novice with a master or a novice without a master?' The Master said, 'With a master.' 'Where is the master?' The Master crossed from west to east and stood. Weishan thought him remarkable. The Master asked, 'What is the dwelling place of the true Buddha?' Weishan said, 'By the wonder of thinking the unthinkable, one returns to the endlessness of the numinous flame of thought. When thought is exhausted one returns to the source; nature and sign ever abide. Matter and principle are not two; the true Buddha is thus.' At these words the Master suddenly awakened. From then on he attended him for fifteen years. Later he called on Yantou. Yantou raised his whisk. The Master spread his sitting cloth. Yantou picked up the whisk and put it behind him. The Master put the sitting cloth over his shoulder and went out. Yantou said, 'I do not accept your putting it down; I accept only your picking it up.' While sweeping, Weishan asked, 'Dust is not swept away, and space does not arise of itself. What is dust is not swept away?' The Master swept once. Weishan said, 'What is space does not arise of itself?' The Master pointed at himself and then at Weishan. Weishan said, 'Dust is not swept away, and space does not arise of itself. Apart from these two paths, what then?' The Master swept once more and again pointed at himself and at Weishan. One day Weishan pointed at a field and asked the Master, 'That end of this plot is high, this end is low.' The Master said, 'Rather, this end is high and that end is low.' Weishan said, 'If you do not believe me,

向中間立。看兩頭。師曰。不必立中間。亦莫住兩頭。溈曰。若如是。著水看。水能平物。師曰。水亦無定。但高處高平。低處低平。溈便休。有施主送絹與溈山。師問。和尚受施主如是供養。將何報答。溈敲禪床示之。師曰。和尚何得將眾人物作自己用。師在溈山。為直歲。作務歸。溈問。甚麼處去來。師曰。田中來。溈曰。田中多少人。師插鍬叉手。溈曰。今日南山。大有人刈茅。師㧞鍬便行(玄沙雲。我若見。即踏倒鍬子。僧問鏡清。仰山插鍬。意旨如何。清雲。狗銜赦書。諸侯避道。雲。祇如玄沙踏倒。意旨如何。清雲。不奈船何。打破戽斗。雲。南山刈茅。意旨如何。清雲。李靖三兄。久經行陣。雲居錫雲。且道鏡清下此一判。著不著)。師在溈山牧牛。時踢天泰上座問曰。一毛頭師子現即不問。百億毛頭百億師子現。又作麼生。師便騎牛歸。侍立溈山次。舉前話方了。卻見泰來。師曰。便是這箇上座。溈遂問。百億毛頭百億師子現。豈不是上座道。泰曰。是。師曰。正當現時。毛前現。毛後現。泰曰。現時不說前後。溈山大笑。師曰。師子腰折也。便下去。一日。第一座舉起拂子曰。若人作得道理。即與之。師曰。某甲作得道理。還得否。座曰。但作得道理便得。師乃掣將拂子去(雲居錫雲。甚麼處是仰山道理)。一日雨下。天性上座謂師曰。好雨。師曰。好在甚麼處。性無語。師曰。某甲卻道得。性曰。好在甚麼處。師指雨。性又無語。師曰。何得大智而默。師隨溈山遊山。到盤陀石上坐。師侍立次。忽鵶銜一紅柿落在面前。溈拾與師。師接得洗了度與溈。溈曰。子甚處得來。師曰。此是和尚道德所感。溈曰。汝也不得無分。即分半與師(玄沙雲。大小溈山被仰山一坐。至今起不得)。溈山問師。忽有人問汝。汝作麼生祇對。師曰。東寺師叔若在。某甲不致寂寞。溈曰。放汝一箇不祗對罪。

(Weishan went on:) 'stand in the middle and look at both ends.' The Master said, 'There is no need to stand in the middle, and do not dwell at either end.' Weishan said, 'If so, look at water. Water can level things.' The Master said, 'Water too has no fixed measure; where it is high it is level high, where it is low it is level low.' Weishan then let it drop. A donor sent silk to Weishan. The Master asked, 'The Master receives such offerings from donors—how will he repay them?' Weishan knocked on the meditation seat to show him. The Master said, 'How can the Master use the assembly's things as his own?' When the Master was at Weishan he was the work director. Returning from work, Weishan asked, 'Where have you been?' The Master said, 'From the field.' Weishan said, 'How many people were in the field?' The Master planted his spade and stood with folded hands. Weishan said, 'Today on the southern mountain there are many people cutting thatch.' The Master pulled up the spade and went. (Xuansha said, 'If I had seen it, I would have kicked over the spade.' A monk asked Jingqing, 'Yangshan planting his spade—what does it mean?' Jingqing said, 'A dog carrying an imperial pardon; the lords give way.' 'And Xuansha kicking it over—what does that mean?' Jingqing said, 'He could do nothing with the boat, so he smashed the bailer.' 'What does cutting thatch on the southern mountain mean?' Jingqing said, 'Li Jing's three elder brothers have long passed through the ranks.' Yunjü Xi said, 'Tell me, is this judgment of Jingqing on the mark or not?') The Master was herding oxen at Weishan. Then the elder Titian Tai asked, 'I do not ask about a lion appearing from one hair's tip; what about a hundred billion lions appearing from a hundred billion hair's tips?' The Master mounted the ox and rode home. While standing in attendance on Weishan, he had just finished bringing up the foregoing when he saw Tai coming. The Master said, 'This is the elder.' Weishan then asked, 'A hundred billion lions appearing from a hundred billion hair's tips—was that not the Elder's saying?' Tai said, 'It was.' The Master said, 'At the very moment of appearing, does it appear before the hair or behind the hair?' Tai said, 'At the time of appearing one does not speak of before or after.' Weishan laughed heartily. The Master said, 'The lion's back is broken.' Then he went down. One day the first seat raised his whisk and said, 'Whoever can make a principle of it gets it.' The Master said, 'I can make a principle of it—may I have it?' The first seat said, 'If you can make a principle of it, you get it.' The Master then snatched the whisk and left. (Yunjü Xi said, 'Where is Yangshan's principle?') One day it rained, and the elder Tianxing said to the Master, 'Fine rain.' The Master said, 'Where is it fine?' Tianxing was silent. The Master said, 'I can say it.' Tianxing said, 'Where is it fine?' The Master pointed at the rain. Tianxing was silent again. The Master said, 'How can one of great wisdom keep silent?' The Master was walking in the mountains with Weishan and sat on a flat boulder. While the Master stood in attendance, a crow suddenly dropped a red persimmon before them. Weishan picked it up and gave it to the Master. The Master took it, washed it, and handed it back to Weishan. Weishan said, 'Where did you get it?' The Master said, 'This is what the Master's virtue has moved.' Weishan said, 'You cannot be without a share either.' He then divided it in half and gave it to the Master. (Xuansha said, 'Great or small, Weishan was sat into place by Yangshan and to this day cannot get up.') Weishan asked the Master, 'If someone suddenly asked you, how would you answer?' The Master said, 'If Uncle Dongsi were here, I would not be so lonely.' Weishan said, 'I pardon you one crime of not answering.'

師曰。生之與殺。祇在一言。溈曰。不負汝見。別有人不肯。師曰。阿誰。溈指露柱曰。這箇。師曰。道甚麼。溈曰。道甚麼。師曰。白鼠推遷。銀臺不變。師問溈山。大用現前。請師辨白。溈山下座歸方丈。師隨後入。溈問。子適來問甚麼話。師再舉。溈曰。還記得吾答語否。師曰。記得。溈曰。你試舉看。師便珍重出去。溈曰。錯。師回首。曰。閑師弟若來。莫道某甲無語好。師問東寺曰。借一路過那邊還得否。寺曰。大凡沙門不可祇一路。也別更有麼。師良久。寺卻問。借一路過那邊得否。師曰。大凡沙門不可祇一路。也別更有麼。寺曰。祇有此。師曰。大唐天子決定姓金。師在溈山前坡牧牛次。見一僧上山。不久便下來。師乃問。上座何不且留山中。僧曰。祇為因緣不契。師曰。有何因緣。試舉看。曰。和尚問某名甚麼。某答歸真和尚。曰。歸真何在。某甲無對。師曰。上座卻迴向和尚。道某甲道得也。和尚問作麼生道。但曰眼裡耳裡鼻裡。僧回一如所教。溈曰。脫空謾語漢。此是五百人善知識語。師臥次。夢入彌勒內院。眾堂中諸位皆足。惟第二位空。師遂就座。有一尊者白槌曰。今當第二座說法。師起白槌曰。摩訶衍法。離四句。絕百非。諦聽。諦聽。眾皆散去。及覺舉似溈。溈曰。子已入聖位。師便禮拜。師侍溈行次。忽見前面塵起。溈曰。面前是甚麼。師近前看了。卻作此【圖：X80p0188_01.gif】

The Master said, 'Giving life and taking life rest in a single word.' Weishan said, 'I do not fail your view. Someone else will not accept it.' The Master said, 'Who?' Weishan pointed at the exposed pillar and said, 'This.' The Master said, 'What did you say?' Weishan said, 'What did you say?' The Master said, 'The white rat shifts and moves; the silver terrace does not change.' The Master asked Weishan, 'The great function is before me—please, Master, make it clear.' Weishan came down from the seat and returned to his quarters. The Master followed him in. Weishan asked, 'What did you just ask?' The Master brought it up again. Weishan said, 'Do you still remember my answer?' The Master said, 'I remember.' Weishan said, 'Try to bring it up.' The Master said, 'Take care,' and went out. Weishan said, 'Wrong.' The Master turned his head and said, 'If my junior brother Xian comes, do not say I had no words.' The Master asked Dongsi, 'May I borrow one road to cross over there?' Dongsi said, 'A monk in general should not have only one road—is there not another too?' The Master was silent a long while. Dongsi asked in turn, 'May one borrow one road to cross over there?' The Master said, 'A monk in general should not have only one road—is there not another too?' Dongsi said, 'There is only this.' The Master said, 'The Son of Heaven of Great Tang is surely surnamed Jin.' While the Master was herding oxen on the front slope of Weishan, he saw a monk go up the mountain and come down again before long. The Master then asked, 'Elder, why not stay in the mountains awhile?' The monk said, 'Only because the conditions did not fit.' The Master said, 'What conditions? Try to bring them up.' He said, 'The Master asked my name, and I answered Guizhen. The Master said, 'Where is Guizhen?' I had no reply.' The Master said, 'Elder, go back and tell the Master that I can answer. When he asks how you answer, just say, in the eye, in the ear, in the nose.' The monk went back and did as he was taught. Weishan said, 'A fellow of empty deceitful words. This is the speech of a good teacher of five hundred people.' While the Master was lying down, he dreamed he entered the inner court of Maitreya. All the seats in the hall were filled except the second seat. The Master then sat in it. A venerable one struck the mallet and said, 'Now the second seat should speak the Dharma.' The Master rose, struck the mallet, and said, 'The Mahayana Dharma is apart from the four propositions and cuts off the hundred negations. Listen well, listen well.' The assembly all dispersed. When he awoke he reported it to Weishan. Weishan said, 'You have entered the rank of sages.' The Master bowed. Once, as the Master was walking in attendance on Weishan, he suddenly saw dust rise ahead. Weishan said, 'What is that ahead?' The Master stepped forward, looked, and then drew this (figure: X80p0188_01.gif)

相。溈點頭。溈山示眾曰。一切眾生皆無佛性。鹽官示眾曰。一切眾生皆有佛性。鹽官有二僧往探問。既到溈山。聞溈山舉揚。莫測其涯。若生輕慢。因一日與師言話次。乃勸曰。師兄須是勤學佛法。不得容易。師乃作此○相。以手拓呈了。卻拋向背後。遂展兩手就二僧索。二僧罔措。師曰。吾兄直須勤學佛法。不得容易。便起去。時二僧卻回鹽官。行三十里。一僧忽然有省。乃曰。當知溈山道。一切眾生皆無佛性。信之不錯。便回溈山。一僧更前行數裡。因過水忽然有省。自歎曰。溈山道。一切眾生皆無佛性。灼然有他恁麼道。亦回溈山。久依法席。溈山同師牧牛次。溈曰。此中還有菩薩也無。師曰。有。溈曰。汝見那箇是。試指出看。師曰。和尚疑那箇不是。試指出看。溈便休。師送果子上溈山。溈接得。問。子甚麼處得來。師曰。家園底。溈曰。堪吃也未。師曰。未敢嘗。先獻和尚。溈曰。是阿誰底。師曰。慧寂底。溈曰。既是子底。因甚麼教我先甞。師曰。和尚甞千甞萬。溈便吃。曰。猶帶酸澀在。師曰。酸澀莫非自知。溈不答。赤幹行者聞鐘聲。乃問。有耳打鐘。無耳打鐘。師曰。汝但問。莫愁我答不得。幹曰。早箇問了也。師喝曰。去。師夏末問訊溈山次。溈曰。子一夏不見上來。在下面作何所務。師曰。某甲在下面。鉏得一片畬。下得一籮種。溈曰。子今夏不虗過。師卻問。未審和尚一夏之中作何所務。溈曰。日中一食。夜後一寢。師曰。和尚今夏亦不虗過。道了乃吐舌。溈曰。寂子何得自傷己命。溈山一日見師來。即以兩手相交過。各撥三下。卻竪一指。師亦以兩手相交過。各撥三下。卻向胸前仰一手覆一手。以目瞻視。溈山休去。溈山餧鵶生飯。回頭見師。曰。今日為伊上堂一上。師曰。某甲隨例得聞。溈曰。聞底事作麼生。師曰。鵶作鵶鳴。鵲作鵲噪。溈曰。爭奈聲色何。師曰。

(The Master went on drawing:) sign. Weishan nodded. Weishan addressed the assembly: 'All living beings are without Buddha-nature.' Yanguan addressed the assembly: 'All living beings have Buddha-nature.' Two monks of Yanguan went to investigate. When they reached Weishan and heard Weishan's exaltation, they could not fathom its shore, and a slight contempt arose in them. One day, while talking with the Master, they urged him, 'Brother, you must diligently study the Buddhadharma; do not be casual.' The Master then drew this circle, presented it with his hand, threw it behind him, and stretched out both hands to the two monks, demanding it. The two monks were at a loss. The Master said, 'My brothers, you must simply study the Buddhadharma diligently; do not be casual.' Then he rose and left. The two monks then returned to Yanguan. After walking thirty li, one monk suddenly had an insight, and said, 'I should know that Weishan's saying, all living beings are without Buddha-nature, is indeed correct.' He went back to Weishan. The other monk went on a few more li, and while crossing water suddenly had an insight, and sighed, saying, 'Weishan's saying, all living beings are without Buddha-nature—clearly he had a reason for saying it.' He too returned to Weishan and long attended the Dharma seat. Once, while Weishan and the Master were herding oxen, Weishan said, 'Is there a Bodhisattva among these?' The Master said, 'There is.' Weishan said, 'Which one is it? Try to point it out.' The Master said, 'Master, which one do you doubt? Try to point it out.' Weishan then let it drop. The Master brought some fruit to Weishan. Weishan took it and asked, 'Where did you get it?' The Master said, 'From the home garden.' Weishan said, 'Is it fit to eat yet?' The Master said, 'I did not dare taste it; I offer it to the Master first.' Weishan said, 'Whose is it?' The Master said, 'Huiji's.' Weishan said, 'Since it is yours, why have me taste it first?' The Master said, 'The Master has tasted a thousand and ten thousand.' Weishan then ate it and said, 'It is still sour and astringent.' The Master said, 'Whether it is sour and astringent, surely you know for yourself.' Weishan did not answer. The ascetic Chigan heard the bell and asked, 'Is it a bell struck with ears or a bell struck without ears?' The Master said, 'Just ask; do not worry that I cannot answer.' Gan said, 'I asked long ago.' The Master shouted, 'Go.' At the end of the summer, while the Master was inquiring after Weishan, Weishan said, 'You have not come up all summer—what have you been doing down there?' The Master said, 'Below I hoed a patch of cleared land and planted a basket of seed.' Weishan said, 'You have not passed this summer in vain.' The Master asked in turn, 'What has the Master been doing all summer?' Weishan said, 'One meal a day and one sleep at night.' The Master said, 'The Master too has not passed this summer in vain.' Having said it, he stuck out his tongue. Weishan said, 'Jizi, how can you wound your own life?' One day Weishan saw the Master coming and crossed his two hands, tapped each three times, and then held up one finger. The Master also crossed his two hands, tapped each three times, then at his chest raised one hand and covered it with the other, gazing at him. Weishan let it drop. Weishan was feeding the crows leftover rice, and turning his head saw the Master, and said, 'Today I ascend the hall once for their sake.' The Master said, 'I get to hear it in due course.' Weishan said, 'What about the matter of hearing?' The Master said, 'The crow makes crow sounds, the magpie makes magpie chatter.' Weishan said, 'What is to be done about sound and form?' The Master said:

和尚適來道甚麼。溈曰。我祇道為伊上堂一上。師曰。為甚麼喚作聲色。溈曰。雖然如此。驗過也無妨。師曰。大事因緣又作麼生驗。溈竪起拳。師曰。終是指東畫西。溈曰。子適來問甚麼。師曰。問和尚大事因緣。溈曰。為甚麼喚作指東畫西。師曰。為著聲色故。某甲所以問過。溈曰。竝未曉了此事。師曰。如何得曉了此事。溈曰。寂子聲色。老僧東西。師曰。一月千江。體不分水。溈曰。應須與麼始得。師曰。如金與金。終無異色。豈有異名。溈曰。作麼生是無異名底道理。師曰。瓶．盤．釵．釧．券．盂．盆。溈曰。寂子說禪如師子吼。驚散狐狼野幹之屬。師後開法王莾山。問僧。近離甚處。師。廬山。師曰。曾到五老峰麼。曰。不曾到。師曰。闍黎不曾遊山(雲門雲。此語皆為慈悲之故。有落草之談)。上堂。汝等諸人。各自迴光返照。莫記吾言。汝無始劫來。背明投暗。妄想根深。卒難頓㧞。所以假設方便。奪汝麤識。如將黃葉止啼。有甚麼是處。亦如人將百種貨物。與金寶作一鋪貨賣。祇擬輕重來機。所以道石頭是真金鋪。我這裡是雜貨鋪。有人來覓鼠糞。我亦拈與他。來覓真金。我亦拈與他。時有僧問。鼠糞即不要。請和尚真金。師曰。囓鏃擬開口。驢年亦不會。僧無對。師曰。索喚則有交易。不索喚則無。我若說禪宗。身邊要一人相伴亦無。豈況有五百七百眾邪。我若東說西說。則爭頭向前採拾。如將空拳誑小兒。都無實處。我今分明向汝說聖邊事。且莫將心湊泊。但向自己性海。如實而修。不要三明六通。何以故。此是聖末邊事。如今且要識心達本。但得其本。不愁其末。他時後日。自具去在。若未得本。縱饒將情學他亦不得。汝豈不見溈山和尚雲。凡聖情盡。體露真常。事理不二。即如如佛。問。如何是祖師意。師以手於空。作此[○@佛]相示之。僧無語。師謂第一座曰。不思善。

(The Master went on:) 'What did the Master just say?' Weishan said, 'I only said I ascend the hall once for their sake.' The Master said, 'Why call it sound and form?' Weishan said, 'Even so, there is no harm in testing it.' The Master said, 'How does one test the matter of the great cause?' Weishan held up his fist. The Master said, 'After all, it is pointing east and drawing west.' Weishan said, 'What did you just ask?' The Master said, 'I asked about the Master's matter of the great cause.' Weishan said, 'Why call it pointing east and drawing west?' The Master said, 'Because of sound and form, therefore I asked.' Weishan said, 'You have not yet understood this matter at all.' The Master said, 'How can one understand this matter?' Weishan said, 'Jizi has sound and form; this old monk has east and west.' The Master said, 'One moon in a thousand rivers; the essence does not divide the water.' Weishan said, 'It must be thus.' The Master said, 'Like gold with gold, in the end there is no different color—how could there be a different name?' Weishan said, 'What is the principle of no different name?' The Master said, 'Bottle, tray, hairpin, bracelet, tally, alms bowl, basin.' Weishan said, 'Jizi speaks Chan like a lion's roar, scattering the foxes, wolves, and wild dogs.' Later the Master opened the teaching at Mount Wangmang. He asked a monk, 'Where have you lately come from?' He said, 'Mount Lu.' The Master said, 'Have you been to the Five Elders Peak?' He said, 'I have not.' The Master said, 'The Acharya has not traveled the mountain.' (Yunmen said, 'These words are all for the sake of compassion; there is talk of falling into the grass.') Ascending the hall: 'You people, each turn your light around and reflect back; do not record my words. Since beginningless kalpas you have turned your backs on the bright and cast yourselves into the dark, and the roots of deluded thought are deep and hard to pull out at once. Therefore provisional expedients are set up to snatch away your coarse consciousness. It is like using a yellow leaf to stop a child's crying—what use is it? It is also like a man who sets out a hundred kinds of goods together with gold and jewels in one shop for sale, only intending to match heavy and light to the customer. Therefore it is said, Shitou is a shop of true gold; here I am a general store. If someone comes seeking rat dung, I hand it to him. If he comes seeking true gold, I hand it to him too.' Then a monk asked, 'I do not want the rat dung; please, Master, give me the true gold.' The Master said, 'Biting an arrowhead, about to open your mouth—even in the year of the donkey you will not understand.' The monk had no reply. The Master said, 'If you ask for it, there is trade; if you do not ask, there is none. If I were to speak of the Chan school, I would not have even one person to keep me company, let alone five or seven hundred followers. If I speak of this and that, then you all push forward to pick it up, like fooling a child with an empty fist—there is nothing solid in it. Now I clearly tell you the matter on the sage's side, and you must not use your minds to press close to it. Just turn to the sea of your own nature and cultivate according to reality. Do not seek the three insights and six powers. Why? These are matters on the far edge of sagehood. Now you need only understand the mind and reach the root. Once you have the root, you need not worry about the branches. In time they will be there of themselves. If you have not got the root, even if you study others with feeling you will not get it. Have you not heard Master Weishan say: when ordinary and sage feeling is exhausted, the essence reveals true permanence, principle and phenomena are not two—that is the thus-natured Buddha.' Asked, 'What is the patriarch's meaning?' The Master drew this circle with the character for Buddha inside in the air to show him. The monk was speechless. The Master said to the first seat, 'Not thinking good,

不思惡。正恁麼時作麼生。座曰。正恁麼時是某甲放身命處。師曰。何不問老僧。座曰。正恁麼時不見有和尚。師曰。扶我教不起。師因歸溈山省覲。溈問。子既稱善知識。爭辨得諸方來者。知有不知有。有師承無師承。是義學是玄學。子試說看。師曰。慧寂有驗處。但見僧來便竪起拂子。問伊諸方還說這箇不說。又曰這箇且置。諸方老宿意作麼生。溈歎曰。此是從上宗門中牙爪。溈問。大地眾生。業識茫茫。無本可據。子作麼生知他有之與無。師曰。慧寂有驗處。時有一僧從面前過。師召曰。闍黎。僧回首。師曰。和尚。這箇便是業識茫茫。無本可據。溈曰。此是師子一滴乳。迸散六斛驢乳。師問僧。甚處來。曰。幽州。師曰。我恰要箇幽州信。米作麼價。曰。某甲來時。無端從市中過。踏折他橋梁。師便休。師見僧來。竪起拂子。僧便喝。師曰。喝即不無。且道老僧過在甚麼處。曰。和尚不合將境示人。師便打。有梵師從空而至。師曰。近離甚處。曰。西天。師曰。幾時離彼。曰。今早。師曰。何太遲生。曰。遊山翫水。師曰。神通遊戲則不無。闍黎佛法須還老僧始得。曰。特來東土禮文殊。卻遇小釋迦。遂出梵書貝多葉。與師作禮。乘空而去。自此號小釋迦。師住東平時。溈山令僧送書並鏡與師。師上堂。提起示眾曰。且道是溈山鏡。東平鏡。若道是東平鏡。又是溈山送來。若道是溈山鏡。又在東平手裡。道得則留取。道不得則撲破去也。眾無語。師遂撲破。便下座。僧參次。便問。和尚還識字否。師曰。隨分。僧以手畫此○相拓呈。師以衣袖拂之。僧又作此○相拓呈。師以兩手作背拋勢。僧以目視之。師低頭。僧遶師一匝。師便打。僧遂出去。師坐次。有僧來作禮。師不顧。其僧乃問。師識字否。師曰。隨分。僧乃右旋一匝。曰。是甚麼字。師於地上書十字酬之。僧又左旋一匝。曰。是甚字。

(The Master continued:) '...not thinking of evil — at just such a time, what is it?' The head seat said, 'At just such a time is where I lay down body and life.' The Master said, 'Why do you not ask this old monk?' The head seat said, 'At just such a time I do not see any Reverend.' The Master said, 'Help me up; I cannot rise.' Once the Master returned to Guishan to pay his respects. Guishan asked, 'Since you are called a good friend, how do you tell whether those who come from all quarters know it or do not know it, have a teacher's transmission or not, are scholastics or students of the mysterious? Try and tell me.' The Master said, 'Huiji has a way of testing. Whenever I see a monk come, I raise my whisk and ask him whether the quarters still speak of this or not. Then I say, setting that aside, what is the intent of the venerable elders of the quarters?' Guishan sighed and said, 'This is the fang and claw of the school from of old.' Guishan asked, 'The living beings of the great earth are vast in karmic consciousness, with no root to rely on. How do you know whether they have it or not?' The Master said, 'Huiji has a way of testing.' At that moment a monk was passing in front. The Master called, 'Acharya.' The monk turned his head. The Master said, 'Reverend, this is just the vast karmic consciousness with no root to rely on.' Guishan said, 'This is one drop of the lion's milk, which scatters six bushels of donkey milk.' The Master asked a monk, 'Where have you come from?' He said, 'Youzhou.' The Master said, 'I happen to want news of Youzhou. What is the price of rice?' He said, 'When I came, I for no reason passed through the market and broke their bridge by stepping on it.' The Master then dropped the matter. The Master saw a monk coming and raised his whisk. The monk shouted. The Master said, 'The shout is not nothing, but tell me: where is this old monk's fault?' He said, 'The Reverend should not show a realm to people.' The Master then beat him. An Indian master came through the air. The Master said, 'Where have you just come from?' He said, 'The Western Heaven.' The Master said, 'When did you leave there?' He said, 'This morning.' The Master said, 'Why so late?' He said, 'I was touring the mountains and enjoying the waters.' The Master said, 'The play of spiritual powers is not nothing, but the Buddha Dharma, acharya, must still be returned to this old monk.' He said, 'I came to the Eastern Land especially to pay reverence to Manjushri, and instead I met a little Sakyamuni.' Then he took out Sanskrit books on pattra leaves, bowed to the Master, and departed through the air. From this he was called the little Sakyamuni. When the Master was residing at Dongping, Guishan sent a monk with a letter and a mirror to the Master. The Master ascended the hall, held it up and showed the assembly, saying, 'Tell me: is it Guishan's mirror or Dongping's mirror? If you say it is Dongping's mirror, it was Guishan who sent it. If you say it is Guishan's mirror, it is in Dongping's hands. If you can say, it stays; if you cannot, I will smash it.' The assembly was silent. The Master then smashed it and descended from the seat. As a monk was attending, he asked, 'Does the Reverend know letters?' The Master said, 'After a fashion.' The monk drew this circle ○ with his hand and presented it. The Master brushed it away with his sleeve. The monk again made this circle ○ and presented it. The Master made the gesture of throwing it backward with both hands. The monk looked at him with his eyes. The Master lowered his head. The monk circled the Master once. The Master then beat him. The monk went out. As the Master sat, a monk came to bow. The Master paid him no heed. The monk then asked, 'Does the Master know letters?' The Master said, 'After a fashion.' The monk then turned clockwise once and said, 'What character is this?' The Master wrote the character for ten on the ground in reply. The monk again turned counterclockwise once and said, 'What character is this?'

師改十字作卍字。僧畫此○相。以兩手拓。如脩羅掌日月勢。曰。是甚麼字。師乃畫此[○@卍]相對之。僧乃作婁至德勢。師曰。如是。如是。此是諸佛之所護念。汝亦如是。吾亦如是。善自護持。其僧禮謝。騰空而去。時有一道者見。經五日後。遂問師。師曰。汝還見否。道者曰。某甲見出門騰空而去。師曰。此是西天羅漢。故來探吾道。道者曰。某雖覩種種三昧。不辨其理。師曰。吾以義為汝解釋。此是八種三昧。是覺海變為義海。體則同然。此義合有因有果。即時異時。總別不離隱身三昧也。師問僧。近離甚處。曰。南方。師舉拄杖曰。彼中老宿還說這箇麼。曰。不說。師曰。既不說這箇。還說那箇否。曰。不說。師召大德。僧應諾。師曰。參堂去。僧便出。師復召曰。大德。僧回首。師曰。近前來。僧近前。師以拄杖頭上點一下。曰。去。劉侍御問。了心之旨。可得聞乎。師曰。若要了心。無心可了。無了之心。是名真了。師一日在法堂上坐。見一僧從外來。便問訊了。向東邊叉手立。以目視師。師乃垂下左足。僧卻過西邊叉手立。師垂下右足。僧向中間叉手立。師收雙足。僧禮拜。師曰。老僧自住此。未曾打著一人。拈拄杖便打。僧便騰空而去。陸希聲相公欲謁師。先作此○相封呈。師開封於相下面書云。不思而知。落第二頭。思而知之。落第三首。遂封回(韋宙相公機語相似。茲不重出)。公見即入山。師乃門迎。公才入門。便問。三門俱開。從何門入。師曰。從信門入。公至法堂。又問。不出魔界。便入佛界時如何。師以拂子倒點三下。公便設禮。又問。和尚還持戒否。師曰。不持戒。曰。還坐禪否。師曰。不坐禪。公良久。師曰。會麼。師。不會。師曰。聽老僧一頌。滔滔不持戒。兀兀不坐禪。釅茶三兩椀。意在钁頭邊。師卻問。承聞相公看經得悟。是否。曰。弟子因看涅槃經有云。

The Master changed the ten into the character wan, the auspicious sign. The monk drew this circle ○ and spread it with both hands, in the manner of an asura holding the sun and moon in his palms, and said, 'What character is this?' The Master then drew the same circle with the ten-thousand sign set inside it, to match him. The monk then made the gesture of the virtue of Louzhi. The Master said, 'So it is, so it is. This is what all the Buddhas protect and keep in mind. You are thus, and I am thus. Guard it well.' That monk bowed in thanks, rose into the air and departed. At that time a Daoist saw it. Five days later he asked the Master. The Master said, 'Did you see it?' The Daoist said, 'I saw him go out the gate and rise into the air and depart.' The Master said, 'This was an arhat of the Western Heaven who came to test my Way.' The Daoist said, 'Though I have witnessed various samadhis, I cannot discern their principle.' The Master said, 'I will explain it for you by the meaning. These are eight kinds of samadhi; the ocean of enlightenment becomes the ocean of meaning, and the essence is the same. This meaning should have cause and effect, same time and different time; the general and the particular never depart from the samadhi of concealing the body.' The Master asked a monk, 'Where have you just come from?' He said, 'The south.' The Master raised his staff and said, 'Do the elders there still speak of this?' He said, 'They do not.' The Master said, 'Since they do not speak of this, do they speak of that?' He said, 'They do not.' The Master called, 'Great Virtue.' The monk answered. The Master said, 'Go to the hall.' The monk went out. The Master called again, 'Great Virtue.' The monk turned his head. The Master said, 'Come closer.' The monk came closer. The Master tapped him once on the head with his staff and said, 'Go.' Attendant Censor Liu asked, 'May I hear the purport of understanding the mind?' The Master said, 'If you would understand the mind, there is no mind to understand. The mind that does not understand is called true understanding.' One day the Master was sitting in the Dharma hall when he saw a monk come in from outside; having greeted him, the monk stood with clasped hands on the east side and looked at the Master. The Master then lowered his left foot. The monk moved to the west side and stood with clasped hands. The Master lowered his right foot. The monk stood with clasped hands in the middle. The Master drew in both feet. The monk bowed. The Master said, 'Since I have lived here, this old monk has never struck a single person.' He picked up his staff and beat him. The monk rose into the air and departed. Minister Lu Xisheng wished to visit the Master, and first made this circle ○, sealed it and sent it in. The Master opened it and wrote below the circle: 'To know without thinking falls to the second head. To know by thinking falls to the third head.' Then he sealed it and sent it back. (Minister Wei Zhou's exchange was similar, so it is not repeated here.) When the minister saw it he at once entered the mountain. The Master came to the gate to welcome him. As soon as the minister entered the gate he asked, 'All three gates are open — through which gate does one enter?' The Master said, 'Through the gate of faith.' When the minister reached the Dharma hall he asked again, 'What about not leaving the realm of demons and at once entering the realm of the Buddhas?' The Master tapped three times downward with his whisk. The minister then made obeisance. He asked again, 'Does the Reverend still keep the precepts?' The Master said, 'I do not keep the precepts.' He said, 'Do you still sit in meditation?' The Master said, 'I do not sit in meditation.' The minister was silent a long while. The Master said, 'Do you understand?' He said, 'I do not.' The Master said, 'Hear one verse from this old monk: surging on, I do not keep the precepts; still and fixed, I do not sit in meditation. Three or two bowls of strong tea — the intent lies beside the hoe.' The Master then asked, 'I hear the minister awakened while reading a scripture — is that so?' He said, 'Because your disciple was reading the Nirvana Sutra, where it says:

不斷煩惱而入涅槃。得箇安樂處。師竪起拂子。曰。祇如這箇作麼生入。曰。入之一字。也不消得。師曰。入之一字。不為相公。公便起去(法燈雲。上座且道。入之一字為甚麼人。又云。相公且莫煩惱)。龐居士問。久嚮仰山。到來為甚麼卻覆。師竪起拂子。士曰。恰是。師曰。是仰是覆。士乃打露柱。曰。雖然無人。也要露柱證明。師擲拂子。曰。若到諸方。一任舉似。師指雪師子。問眾。有過得此色者麼。眾無對(雲門雲。當時便好與推倒)。師問雙峰。師弟近日見處如何。曰。據某見處。實無一法可當情。師曰。汝解猶在境。曰。某祇如此。師兄又如何。師曰。汝豈不知無一法可當情者。溈山聞曰。寂子一句。疑殺天下人(玄覺雲。經道。實無有法。然燈佛與我授記。他道實無一法可當情。為甚麼道。解猶在境。且道利害在甚麼處)。師臥次。僧問。曰身還解說法也無。師曰。我說不得。別有一人說得。曰。說得底人在甚麼處。師推出枕子。溈山聞曰。寂子用劒刃上事。師閉目坐次。有僧潛來身邊立。師開目。於地上作此[○@水]相。顧視其僧。僧無語。師擕拄杖行次。僧問。和尚手中是甚麼。師便拈向背後。曰。見麼。僧無對。師問一僧。汝會甚麼。曰。會卜。師提起拂子。曰。這箇六十四卦中阿那卦收。僧無對。師自代雲。適來是雷天大壯。如今變為地火明夷。問僧。名甚麼。曰。靈通。師曰。便請入燈籠。曰。早箇入了也(法眼別雲。喚甚麼作燈籠)。問。古人道。見色便見心。禪床是色。請和尚離卻色。指學人心。師曰。那箇是禪床。指出來看。僧無語(玄覺雲。忽然被伊卻指禪床。作麼生對伊。有僧雲。卻請和尚道。玄覺代拊掌三下)。問。如何是毗盧師。師乃叱之。僧曰。如何是和尚師。師曰。莫無禮。師共一僧語。旁有僧曰。語底是文殊。默底是維摩。師曰。

(Lu Xisheng continued:) '...not cutting off affliction and yet entering nirvana.' I found a place of peace and ease.' The Master raised his whisk and said, 'Just as for this — how does one enter it?' He said, 'The single word for entering is not even needed.' The Master said, 'The single word for entering is not for the minister.' The minister then rose and left. (Fadeng said, 'Upadhyaya, tell me: for whose sake is the single word for entering?' He also said, 'Minister, do not be vexed.') Layman Pang asked, 'I have long admired Yangshan; now that I have come, why is it overturned?' The Master raised his whisk. Pang said, 'Just so.' The Master said, 'Is it upright or overturned?' Pang then struck the exposed pillar and said, 'Though there is no one, the exposed pillar must still bear witness.' The Master threw down his whisk and said, 'If you go to all quarters, you may raise it as you like.' The Master pointed at a snow lion and asked the assembly, 'Is there anyone who can pass beyond this form?' The assembly had no reply. (Yunmen said, 'At that moment it would have been good to push it over.') The Master asked Shuangfeng, 'What is your understanding lately, junior brother?' He said, 'As for my understanding, there is truly not one dharma that can be held before the mind.' The Master said, 'Your understanding is still in the realm of objects.' He said, 'That is how I am. What about you, senior brother?' The Master said, 'Do you not know the one for whom not one dharma can be held before the mind?' Guishan heard of it and said, 'One phrase from Ji the son makes the whole world die of doubt.' (Xuanjue said, 'The sutra says that truly there is no dharma, and Dipankara Buddha gave me the prediction. He said there is truly not one dharma that can be held before the mind — why then did he say his understanding is still in the realm of objects? Tell me, where is the crux?') As the Master lay down, a monk asked, 'Does the body also expound the Dharma?' The Master said, 'I cannot say it; there is another who can say it.' He said, 'Where is the one who can say it?' The Master pushed out his pillow. Guishan heard of it and said, 'Ji the son uses the matter on the edge of the sword.' As the Master sat with closed eyes, a monk quietly came and stood by his side. The Master opened his eyes, drew the sign of water inside a circle on the ground, and looked at the monk. The monk was silent. As the Master walked carrying his staff, a monk asked, 'What is that in the Reverend's hand?' The Master at once put it behind his back and said, 'Do you see?' The monk had no reply. The Master asked a monk, 'What do you understand?' He said, 'I understand divination.' The Master raised his whisk and said, 'Which of the sixty-four hexagrams does this belong to?' The monk had no reply. The Master answered for him, 'Just now it was Great Vigor, thunder over heaven; now it has become Darkening of the Light, earth over fire.' He asked a monk, 'What is your name?' He said, 'Lingtong, Numinous Penetration.' The Master said, 'Then please enter the lantern.' He said, 'I entered long ago.' (Fayan said otherwise, 'What do you call a lantern?') Someone asked, 'The ancients said, seeing form one sees the mind. The corded chair is form; I beg the Master to set aside form and point out the student's mind.' The Master said, 'Which is the corded chair? Point it out and let me see.' The monk was silent. (Xuanjue said, 'If suddenly he pointed at the corded chair instead, how would you answer him?' A monk said, 'Then please, Reverend, speak.' Xuanjue clapped three times in his place.) Someone asked, 'What is Vairocana's teacher?' The Master then shouted at him. The monk said, 'What is the Reverend's teacher?' The Master said, 'Do not be rude.' The Master was speaking with a monk, and a monk beside them said, 'The one who speaks is Manjushri; the one who is silent is Vimalakirti.' The Master said: