The Five Lamps Meeting at the Source, Scroll Seven

越州清化全怤禪師

Chan Master Qinghua Quanfu of Yuezhou

吳郡崑山人也。初參南塔。塔問。從何而來。師曰。鄂州。塔曰。鄂州使君名甚麼。師曰。化下不敢相觸忤。曰。此地道不畏。師曰。大丈夫何必相試。塔囅(醜忍切)然而笑。遂乃印可。時廬陵安福縣宰建應國禪苑。迎師聚徒。本道上聞。賜名清化。僧問。如何是和尚急切為人處。師曰。朝看東南。暮看西北。曰。不會。師曰。徒誇東陽客。不識西陽珍。問。如何是正法眼。師曰。我卻不知。曰。和尚為甚麼不知。師曰。不可青天白日尿床也。師後還故國。錢氏文穆王特加禮重。晉天福二年丁酉歲。錢氏戍將闢雲峰山建院。亦以清化為名。延師開堂。僧問。如何是佛法大意。師曰。華表柱頭木鶴飛。問。路逢達道人。不將語默對。未審將甚麼對。師曰。眼裡瞳人吹呌子。問。和尚年多少。師曰。始見去年九月九。如今又見秋葉黃。曰。恁麼則無數也。師曰。問取黃葉。曰。畢竟事如何。師曰。六隻骰子滿盆紅。問。亡僧遷化向甚麼處去。師曰。長江無間斷。聚沫任風飄。曰。還受祭祀也無。師曰。祭祀即不無。曰。如何祭祀。師曰。漁歌舉櫂。谷裡聞聲。忠獻王賜紫方袍。師不受。王改以衲衣。仍號純一禪師。師曰。吾非飾讓也。慮後人倣吾而逞欲耳。開運四年秋。示寂。時大風摧震竹木。

He was a man of Kunshan in Wu commandery. He first consulted Nanta. Nanta asked: 'Where have you come from?' The master said: 'Ezhou.' Nanta said: 'What is the name of the prefect of Ezhou?' The master said: 'Under your transforming influence I dare not offend.' The monk said: 'The way here does not fear it.' The master said: 'Why should a great man test me?' Nanta smiled broadly, and so gave him his seal of approval. At that time the magistrate of Anfu county in Luling founded Yingguo Chan Grove and welcomed the master to gather disciples. When the local authorities heard of it, they granted the name Qinghua. A monk asked: 'What is the Master's pressing way of acting for others?' The master said: 'In the morning look southeast, in the evening look northwest.' The monk said: 'I do not understand.' The master said: 'In vain you boast as a guest of Dongyang, not knowing the treasure of Xiyang.' The monk asked: 'What is the true dharma eye?' The master said: 'I do not know it.' The monk said: 'Why does the Master not know it?' The master said: 'One must not urinate in bed in broad daylight.' Later the master returned to his homeland. King Wenmu of the Qian family especially honored and esteemed him. In the dingyou year, the second year of Tianfu of the Jin, a Qian garrison commander opened up Yunfeng Mountain and built a monastery, also named Qinghua, and invited the master to open the hall. A monk asked: 'What is the great meaning of the buddhadharma?' The master said: 'On top of the ornamental pillar, a wooden crane flies.' The monk asked: 'Meeting a man of the way on the road, one does not answer him with speech or silence. I wonder with what one answers him?' The master said: 'The pupil of the eye blows a whistle.' The monk asked: 'How old is the Master?' The master said: 'I first saw the ninth of the ninth last year; now I see the autumn leaves yellow again.' The monk said: 'Then they are countless.' The master said: 'Go ask the yellow leaves.' The monk said: 'What of the ultimate matter?' The master said: 'Six dice, all red in the bowl.' The monk asked: 'Where does a deceased monk go when he passes away?' The master said: 'The long river never stops; the gathered foam drifts with the wind.' The monk said: 'Does he still receive offerings?' The master said: 'Offerings are indeed not lacking.' The monk said: 'How is the offering made?' The master said: 'A fisherman's song raises the oar; in the valley the sound is heard.' King Zhongxian granted him a purple robe. The master did not accept it. The king changed it to a patch-robed garment and gave him the title Chan Master Chunyi. The master said: 'It is not that I decline out of modesty. I fear that later men will imitate me and give free rein to their desires.' In the autumn of the fourth year of Kaiyun he passed away. At that time a great wind broke and shook the bamboos and trees.

韶州黃連山義初明微禪師

Chan Master Huanglian Shan Yichu Mingwei of Shaozhou

僧問。三乘十二分教即不問。請師開口不答話。師曰。寶華臺上定古今。曰。如何是寶華臺上定古今。師曰。一點墨子。輪流不移。曰。學人全體不會。請師指示。師曰。靈覺雖轉。空華不墜。問。古路無蹤。如何進步。師曰。金烏遶須彌。元與劫同時。曰。恁麼則得達於彼岸也。師曰。黃河三千年一度清。廣主劉氏嚮師道化。請入府內說法。僧問。人王與法王相見時如何。師曰。兩鏡相照。萬象歷然。曰。法王心要。達磨西來。五祖付與曹谿。自此不傳衣缽。未審碧玉階前。將何付囑。師曰。石羊水上行。木馬夜翻駒。曰。恁麼則我王有感。萬國歸朝。師曰。時人盡唱太平歌。問。如何是佛。師曰。𮌎題卍字。背負圓光。問。如何是道。師展兩手示之。僧曰。佛之與道。相去幾何。師曰。如水如波。

A monk asked: 'I will not ask about the twelve divisions of the three vehicles; please, Master, open your mouth without answering words.' The master said: 'On the jeweled terrace, past and present are settled.' The monk said: 'What is it to settle past and present on the jeweled terrace?' The master said: 'A dot of ink, taking turns without shifting.' The monk said: 'This student does not understand at all; please, Master, instruct me.' The master said: 'Though the spiritual awareness turns, the empty flower does not fall.' The monk asked: 'On the ancient road there are no traces; how does one advance?' The master said: 'The golden crow circles Mount Sumeru, from the beginning at one with the kalpa.' The monk said: 'Then one reaches the other shore.' The master said: 'The Yellow River clears once in three thousand years.' Liu, the lord of Guang, turned toward the master's transforming influence and invited him into the palace to preach the dharma. A monk asked: 'What is it when the king of men and the king of dharma meet?' The master said: 'Two mirrors reflecting each other; the myriad forms are distinct.' The monk said: 'The mind-essence of the king of dharma came west with Bodhidharma, and the Fifth Patriarch entrusted it to Caoxi. Since then the robe and bowl have not been transmitted. I wonder what was entrusted before the jade steps?' The master said: 'A stone sheep walks on the water; a wooden horse breeds a colt at night.' The monk said: 'Then our king has feeling, and the ten thousand lands come to court.' The master said: 'People of the time all sing songs of great peace.' The monk asked: 'What is the Buddha?' The master said: 'A swastika on his chest, a round halo on his back.' The monk asked: 'What is the way?' The master spread out both hands and showed it to him. The monk said: 'How far apart are the Buddha and the way?' The master said: 'As water is to waves.'

韶州慧林鴻究妙濟禪師

Chan Master Huilin Hongjiu Miaojì of Shaozhou

僧問。千聖常行此路。如何是此路。師曰。果然不見。問。魯祖面壁。意旨如何。師曰。有甚麼雪處。問。如何是急切事。師曰。鈍漢。問。如何是和尚家風。師曰。諸方大例。問。定慧等學。明見佛性。此理如何。師曰。新修梵宇。

A monk asked: 'A thousand sages have always walked this road. What is this road?' The master said: 'As expected, you do not see it.' The monk asked: 'What is the meaning of Luzu facing the wall?' The master said: 'Where is there any snow?' The monk asked: 'What is the pressing matter?' The master said: 'Dull fellow.' The monk asked: 'What is the Master's family style?' The master said: 'The general rule of every quarter.' The monk asked: 'To study meditation and wisdom equally and clearly see the buddha-nature, what is this principle?' The master said: 'A newly built brahma dwelling.'

南嶽下七世

The seventh generation below Nanyue

資福寶禪師法嗣

Dharma heirs of Chan Master Zifu Bao

吉州資福貞邃禪師

Chan Master Zifu Zhensui of Jizhou

僧問。和尚見古人。得何意旨便歇去。師作此[○@魚]相示之。問。如何是古人歌。師作此○相示之。問。如何是最初一句。師曰。未具世界時。闍黎亦在此。問。百丈卷席。意旨如何。師良久。問。古人道。前三三。後三三。意旨如何。師曰。汝名甚麼。曰。某甲。師曰。吃茶去。上堂。隔江見資福剎竿便回去。腳跟下好與三十棒。況過江來。時有僧才出。師曰。不堪共語。問。如何是古佛心。師曰。山河大地。

A monk asked: 'When the Master met the ancients, what meaning did he get that he then came to rest?' The master showed him a diagram of a circle with a fish in it. The monk asked: 'What is the song of the ancients?' The master showed him a circle. The monk asked: 'What is the very first phrase?' The master said: 'When the world was not yet formed, you, Acharya, were also here.' The monk asked: 'What is the meaning of Baizhang rolling up the mat?' The master was silent a long while. The monk asked: 'The ancients said, three-three in front, three-three behind; what is the meaning?' The master said: 'What is your name?' The monk said: 'So-and-so.' The master said: 'Go drink tea.' He mounted the hall: 'Seeing the banner pole of Zifu across the river and then turning back, you still deserve thirty blows on the heels. How much more so if you have come across the river.' At that moment a monk had just stepped forward. The master said: 'Not worth speaking with.' A monk asked: 'What is the ancient buddha's mind?' The master said: 'Mountains, rivers, the great earth.'

吉州福壽和尚

The Elder Fushou of Jizhou

僧問。祖意教意。是同是別。師展手。問。文殊騎師子。普賢騎象王。未審釋迦騎甚麼。師舉手雲。㖿。㖿。

A monk asked: 'The meaning of the patriarchs and the meaning of the teachings: are they the same or different?' The master spread out his hand. The monk asked: 'Manjushri rides a lion, Samantabhadra rides an elephant king. I wonder what Shakyamuni rides?' The master raised his hand and said: 'Ya, ya.'

潭州鹿苑和尚

The Elder Luyuan of Tanzhou

僧問。餘國作佛。還有異名也無。師作此○相示之。問。如何是鹿苑一路。師曰。吉獠舌頭問將來。問。如何是閉門造車。師曰。南嶽石橋。曰。如何是出門合轍。師曰。拄杖頭鞋。上堂。展手曰。天下老和尚．諸上座命根。總在這裡。有僧出曰。還收得也無。師曰。天台石橋側。曰。某甲不恁麼。師曰。伏惟尚饗。問。如何是世尊不說說。師曰。須彌山倒。曰。如何是迦葉不聞聞。師曰。大海枯竭。

A monk asked: 'When one becomes a buddha in another land, is there also a different name?' The master showed him a circle. The monk asked: 'What is the one road of Luyuan?' The master said: 'Come ask with the tongue of a Jiliao barbarian.' The monk asked: 'What is it to shut the door and build a cart?' The master said: 'The stone bridge of Nanyue.' The monk said: 'What is it to go out the door and fit the rut?' The master said: 'A shoe on the end of a staff.' He mounted the hall. He spread out his hands and said: 'The life-root of every old monk in the world and of all you venerable ones is right here.' A monk came forward and said: 'Can it still be gathered up?' The master said: 'Beside the stone bridge of Tiantai.' The monk said: 'I am not like that.' The master said: 'Reverently I invite you to partake.' The monk asked: 'What is it when the World-Honored One speaks without speaking?' The master said: 'Mount Sumeru topples.' The monk said: 'What is it when Kashyapa hears without hearing?' The master said: 'The great sea dries up.'

芭蕉清禪師法嗣

Dharma heirs of Chan Master Bajiao Qing

郢州芭蕉山繼徹禪師

Chan Master Bajiao Shan Jiche of Yingzhou

初參風穴。穴問。如何是正法眼。師曰。泥彈子。穴異之。次謁先芭蕉。蕉上堂舉仰山道。兩口一無舌。此是吾宗旨。師豁然有省。住後。僧問。如何是林溪境。師曰。有山有水。曰。如何是境中人。師曰。三門前。佛殿後。問。如何是深深處。師曰。石人開石戶。石鎻兩頭搖。上堂。昔日如來於波羅奈國。梵王請轉法輪。如來不已而已。有屈宗風。隨機逗教。遂有三乘名字。流傳於天上人間。至今光揚不墜。若據祖宗門下。天地懸殊。上上根機。頓超不異。作麼生是混融一句。還有人道得麼。若道得。有參學眼。若道不得。天寬地窄。便下座。上堂。眼中無翳。空裡無花。水長船高。泥多佛大。莫將問來。我也無答。會麼。問在答處。答在問處。便下座。問。三乘十二分教即不問。如何是宗門一句。師曰。七縱八橫。曰。如何領會。師曰。泥裡倒。泥裡起。問。如何是祖師西來意。師曰。著體汗衫。問。有一人不捨生死。不證涅槃。師還提擕也無。師曰。不提擕。曰。為甚麼不提擕。師曰。林溪粗識好惡。問。如何是吹毛劒。師曰。透。曰。用者如何。師曰。鈍。問。寂寂無依時如何。師曰。未是衲僧分上事。曰。如何是衲僧分上事。師曰。要行即行。要坐即坐。師有偈曰。芭蕉的旨。不掛唇齒。木童唱和。石人側耳。

He first consulted Fengxue. Fengxue asked: 'What is the true dharma eye?' The master said: 'A mud pellet.' Fengxue found him remarkable. Next he paid his respects to the late Bajiao. Bajiao mounted the hall and brought up Yangshan's words: 'Two mouths and one tongueless one; this is our essential teaching.' The master was suddenly enlightened. After he took up residence, a monk asked: 'What is the realm of Linxi?' The master said: 'There are mountains and there is water.' The monk said: 'What of the person within the realm?' The master said: 'Before the three gates, behind the buddha hall.' The monk asked: 'What is the deepest depth?' The master said: 'A stone man opens a stone door; the stone lock sways at both ends.' He mounted the hall: 'Long ago the Tathagata was in the kingdom of Varanasi, and Brahma king invited him to turn the dharma wheel. The Tathagata could not do otherwise, and so bent the style of the school. Adapting to capacities he set out the teachings, and thus there came to be the names of the three vehicles, which have spread through heaven and among men and shine forth undiminished to this day. But judged from within the gate of the ancestral school, heaven and earth are far apart. For those of the highest capacity, sudden transcendence makes no difference. What is the one phrase that blends everything? Can anyone speak it? If you can speak it, you have the eye for study. If you cannot, heaven is wide and earth is narrow.' Then he descended from the seat. He mounted the hall: 'In the eye there is no film, in the sky there is no flower. When the water rises the boat rides high; when the mud is deep the buddha is great. Do not bring me your questions; I too have no answer. Do you understand? The question lies in the answer, the answer lies in the question.' Then he descended from the seat. A monk asked: 'I will not ask about the twelve divisions of the three vehicles; what is the one phrase of the school?' The master said: 'Seven vertical, eight horizontal.' The monk said: 'How is one to understand it?' The master said: 'Fallen in the mud, rise from the mud.' The monk asked: 'What is the meaning of the patriarch's coming from the west?' The master said: 'A shirt that sticks to the body.' The monk asked: 'There is one who does not renounce birth and death and does not realize nirvana. Does the Master still lend him a hand?' The master said: 'No.' The monk said: 'Why not?' The master said: 'Linxi roughly knows good from bad.' The monk asked: 'What is the hair-splitting sword?' The master said: 'It cuts through.' The monk said: 'What of the one who uses it?' The master said: 'It is dull.' The monk asked: 'What of when all is still and there is nothing to rely on?' The master said: 'That is not yet the business of a patch-robed monk.' The monk said: 'What is the business of a patch-robed monk?' The master said: 'When you want to walk, walk; when you want to sit, sit.' The master had a verse: 'The purport of Bajiao does not hang on lips and teeth. The wooden boy sings in harmony; the stone man listens sideways.'

郢州興陽山清讓禪師

Chan Master Xingyang Shan Qingrang of Yingzhou

僧問。大通智勝佛。十劫坐道場。佛法不現前。不得成佛道時如何。師曰。其問甚諦當。曰。既是坐道場。為甚麼不得成佛道。師曰。為伊不成佛。

A monk asked: 'The Buddha Mahabhisheka, Great Penetrating Wisdom Victory, sat in the place of practice for ten kalpas, yet the buddhadharma did not appear before him and he could not attain the way to buddhahood. What of that?' The master said: 'That question is quite to the point.' The monk said: 'Since he sat in the place of practice, why could he not attain the way to buddhahood?' The master said: 'Because he did not become a buddha.'

洪州幽谷山法滿禪師

Chan Master Yougu Shan Faman of Hongzhou

僧問。如何是道。師良久曰。會麼。曰。學人不會。師曰。聽取一偈。話道語下無聲。舉揚奧旨丁寧。禪要如今會取。不須退後消停。

A monk asked: 'What is the way?' The master was silent a long while and then said: 'Do you understand?' The monk said: 'This student does not understand.' The master said: 'Hear a verse: To speak of the way, below the words there is no sound; to proclaim the profound purport is to urge and repeat. If you would grasp the essentials of Chan, grasp them now; there is no need to draw back and linger.'

郢州芭蕉山遇禪師

Chan Master Bajiao Shan Yu of Yingzhou

僧問。如何是祖師西來意。師曰。是星皆拱北。無水不朝東。曰。爭奈學人未會何。師曰。逢人但恁麼舉。

A monk asked: 'What is the meaning of the patriarch's coming from the west?' The master said: 'Every star pays homage to the north; no water fails to flow east.' The monk said: 'What if this student still does not understand?' The master said: 'Whenever you meet someone, just bring it up like this.'

郢州芭蕉山圓禪師

Chan Master Bajiao Shan Yuan of Yingzhou

僧問。如何是和尚接人一句。師曰。要頭截取去。曰。豈無方便。師曰。心不負人。面無慚色。上堂。三千大千世界。夜來被老僧都合成一塊。輥向須彌頂上。帝釋大怒。拈得撲成粉碎。諸上座還覺頭痛也無。良久曰。莫不識痛癢好。珍重。

A monk asked: 'What is the one phrase with which the Master receives people?' The master said: 'If you want my head, cut it off and take it.' The monk said: 'Is there no skillful means?' The master said: 'When the mind does not betray others, the face shows no shame.' He mounted the hall: 'Last night this old monk kneaded the three thousand great thousand worlds all into one lump and rolled it up to the top of Mount Sumeru. Indra was furious; he picked it up and smashed it to powder. Do you venerable ones still feel a headache?' After a long silence he said: 'Do not fail to know pain and itch. Take care.'

彭州承天院辭確禪師

Chan Master Cique of Chengtian Monastery, Pengzhou

僧問。學人有一隻箭。射即是。不射即是。師曰。作麼生是闍黎箭。僧便喝。師曰。這箇是草箭子。曰。如何是和尚箭。師曰。禁忌須屈指。禱祈便扣牙。問。心隨萬境轉。阿那箇是轉萬境底心。師曰。嘉州大像古人鐫。問。眾罪如霜露。慧日能消除時如何。師曰。亭臺深夜雨。樓閣靜時鐘。曰。為甚麼因緣會遇時。果報還自受。師曰。管筆能書。片舌解語。開堂日示眾。正令提綱。猶是揑窠造偽。佛法祗對。特地謾驀上流。問著即參差。答著即交互。大德擬向甚麼處下口。然則如是。事無一向。權柄在手。縱奪臨機。有疑請問。僧問。如何是第一義。師曰。群峰穿海去。滴水下巖來。問。師唱誰家曲。宗風嗣阿誰。師曰。道頭會尾。舉意知心。

A monk asked: 'This student has one arrow. Should he shoot it, or not shoot it?' The master said: 'What is your arrow, Acharya?' The monk then shouted. The master said: 'That is a straw arrow.' The monk said: 'What is the Master's arrow?' The master said: 'At a taboo one must bend the finger; at a prayer one knocks the tooth.' The monk asked: 'The mind follows the ten thousand conditions and turns. Which is the mind that turns the ten thousand conditions?' The master said: 'The great image of Jiazhou was carved by the ancients.' The monk asked: 'When all sins are like frost and dew and the sun of wisdom can melt them away, what then?' The master said: 'On the pavilion a deep-night rain; in the tower a bell in the stillness.' The monk said: 'Why is it that when causes and conditions meet, the fruit is still borne by oneself?' The master said: 'A brush tube can write; a bit of tongue can speak.' On the day he opened the hall he addressed the assembly: 'To raise the essential teaching is still to pinch out a nest and make something false. To match the buddhadharma is deliberately to deceive those above. As soon as a question is asked, it is uneven; as soon as an answer is given, it crosses. Where do you great ones intend to put your mouths? Yet it is so, and matters do not go in one direction. When the handle of power is in your hand, you let go or seize according to the occasion. If you have doubts, please ask.' A monk asked: 'What is the foremost meaning?' The master said: 'The clustered peaks pierce the sea and go; a drop of water comes down from the rock.' The monk asked: 'Whose song does the Master sing? Whose school does he succeed?' The master said: 'Know the head and you know the tail; raise a thought and you know the mind.'

興元府牛頭山精禪師

Chan Master Niutou Shan Jing of Xingyuan Prefecture

僧問。如何是古佛心。師曰。東海浮漚。曰。如何領會。師曰。秤鎚落井。問。不居凡聖是甚麼人。師曰。梁朝傅大士。曰。此理如何。師曰。楚國孟甞君。

A monk asked: 'What is the ancient buddha's mind?' The master said: 'A floating bubble on the eastern sea.' The monk said: 'How is one to understand it?' The master said: 'A steelyard weight falls into the well.' The monk asked: 'What sort of person is one who dwells in neither the ordinary nor the holy?' The master said: 'Fu the Great Scholar of the Liang dynasty.' The monk said: 'What is this principle?' The master said: 'Lord Mengchang of Chu.'

益州覺城院信禪師

Chan Master Juecheng Yuan Xin of Yizhou

僧問。如何是出身一路。師曰。三門前。曰。如何領會。師曰。緊峭草鞋。

A monk asked: 'What is the one road of coming forth?' The master said: 'Before the three gates.' The monk said: 'How is one to understand it?' The master said: 'Tighten your straw sandals.'

郢州芭蕉山閑禪師

Chan Master Bajiao Shan Xian of Yingzhou

僧問。十語九不中時如何。師曰。閉門屋裡坐。抱首哭蒼天。

A monk asked: 'What of when ten words miss the mark nine times?' The master said: 'Shut the door, sit in the house, hold your head and weep to heaven.'

郢州芭蕉山令遵禪師

Chan Master Bajiao Shan Lingzun of Yingzhou

僧問。直得無下口處時如何。師曰。便須進一步。曰。向甚麼處下腳。師曰。東山西嶺上。

A monk asked: 'What of when one reaches the point where there is nowhere to put one's mouth?' The master said: 'Then you must step forward.' The monk said: 'Where does one set one's foot?' The master said: 'On the western ridge of the eastern mountain.'

慧林究禪師法嗣

Dharma heirs of Chan Master Huilin Jiu