The Five Lamps Meeting at the Source, Scroll Seven

韶州靈瑞和尚

The Elder Lingrui of Shaozhou

俗士問。如何是佛。師喝曰。汝是村裡人。僧問。如何是西來意。師曰。十萬八千里。問。如何是本來心。師曰。坐卻毗廬頂。出沒太虗中。問。如何是教外別傳底事。師曰。兩箇靈龜泥裡鬬。直至如今困未休。曰。不會。師曰。木鷄銜卵走。燕雀乘虎飛。潭中魚不現。石女卻生兒。

A layman asked: 'What is the Buddha?' The master shouted: 'You are a village fellow.' A monk asked: 'What is the meaning of the coming from the west?' The master said: 'A hundred and eight thousand miles.' The monk asked: 'What is the original mind?' The master said: 'Sitting on the crown of Vairocana, appearing and disappearing within the great void.' The monk asked: 'What is the matter specially transmitted outside the teachings?' The master said: 'Two spirit turtles fight in the mud, and to this day their exhaustion is not over.' The monk said: 'I do not understand.' The master said: 'A wooden chicken carries an egg and runs; a swallow rides a tiger and flies. The fish in the pool do not appear; the stone woman gives birth to a child.'

南嶽下八世

The eighth generation below Nanyue

報慈韶禪師法嗣

Dharma heirs of Chan Master Baoci Shao

蘄州三角山志謙禪師

Chan Master Sanjiao Shan Zhiqian of Qizhou

僧問。如何是佛。師曰。速禮三拜。僧禮拜。師曰。一撥便轉。

A monk asked: 'What is the Buddha?' The master said: 'Bow three times quickly.' The monk bowed. The master said: 'Turned with a single push.'

郢州興陽詞鐸禪師

Chan Master Xingyang Ciduo of Yingzhou

僧問。佛界與眾生界相去多少。師曰。道不得。曰。真箇那。師曰。有些子。

A monk asked: 'How far apart are the realm of buddhas and the realm of sentient beings?' The master said: 'It cannot be said.' The monk said: 'Is that really so?' The master said: 'A little bit.'

音釋

Pronunciation Glossary

頵(於倫切)

Yun (fanqie: yu + lun)

法眼宗

The Fayan School

青原下八世

The eighth generation below Qingyuan

羅漢琛禪師法嗣

Dharma heirs of Chan Master Luohan Chen

金陵清涼院文益禪師

Chan Master Wenyi of Qingliang Monastery, Jinling

餘杭魯氏子。七歲。依新定智通院全偉禪師落髮。弱齡稟具於越州開元寺。屬律匠希覺師盛化於明州𮠂山育王寺。師往預聽習。究其微旨。復傍探儒典。遊文雅之場。覺師目為我門之遊夏也。師以玄機一發。雜務俱捐。振錫南邁。抵福州。參長慶。不大發明。後同紹修法進三人慾出嶺。過地藏院。阻雪少憩。附爐次。藏問。此行何之。師曰。行腳去。藏曰。作麼生是行腳事。師曰。不知。藏曰。不知最親切。又同三人舉肇論至天地與我同根處。藏曰。山河大地。與上座自己是同是別。師曰。別。藏竪起兩指。師曰。同。藏又竪起兩指。便起去。雪霽辭去。藏門送之。問曰。上座尋常說三界唯心。萬法唯識。乃指庭下片石曰。且道此石在心內。在心外。師曰。在心內。藏曰。行腳人著甚麼來由。安片石在心頭。師窘無以對。即放包依席下求決擇。近一月餘。日呈見解。說道理。藏語之曰。佛法不恁麼。師曰。某甲詞窮理絕也。藏曰。若論佛法。一切見成。師於言下大悟。因議留止。進師等以江表叢林。欲期歷覧。命師同往。至臨川。州牧請住崇壽院。開堂日。中坐茶筵未起時。僧正白師曰。四眾已圍繞和尚法座了也。師曰。眾人卻參真善知識。少頃陞座。僧問。大眾雲集。請師舉唱。師曰。大眾久立。乃曰。眾人既盡在此。山僧不可無言。與大眾舉一古人方便。珍重。便下座。子方上座自長慶來。師舉長慶偈問曰。作麼生是萬象之中獨露身。子方舉拂子。師曰。恁麼會又爭得。曰。和尚尊意如何。師曰。喚甚麼作萬象。曰。古人不撥萬象。師曰。萬象之中獨露身。說甚麼撥不撥。子方豁然悟解。述偈投誠。自是諸方會下。有存知解者翕然而至。始則行行如也。師微以激發。皆漸而服膺。海參之眾。常不減千計。上堂。大眾立久。乃謂之曰。祇恁麼便散去。還有佛法道理也無。試說看。若無。又來這裡作麼。

He was a son of the Lu family of Yuhang. At the age of seven he left home under Chan Master Quanwei of Zhitong Monastery in Xinding. While still young he received full ordination at Kaiyuan Monastery in Yuezhou. It happened that the vinaya master Xijue was widely teaching at Yuwang Monastery on Maoshan in Mingzhou, so the master went to join the lectures and study, and plumbed their subtle purport; he also explored the Confucian classics on the side and moved in literary circles. Master Jue regarded him as the Ziyou and Zixia of our gate. When his profound working was released, the master cast aside all miscellaneous affairs, shook his staff and went south, arriving at Fuzhou, where he consulted Changqing, but did not greatly clarify. Later he and three others, Shaoxiu and Fajin, wished to leave the mountain passes. Passing Dizang Monastery, they were held up by snow and rested a while. As they sat by the fire, Dizang asked: 'Where are you going on this journey?' The master said: 'We are going on pilgrimage.' Dizang said: 'What is the matter of pilgrimage?' The master said: 'I do not know.' Dizang said: 'Not knowing is the most intimate.' Again the three of them brought up the Zhao Lun, down to the passage 'heaven and earth share the same root as me.' Dizang said: 'Are the mountains, rivers and great earth the same as your own self, Venerable One, or different?' The master said: 'Different.' Dizang held up two fingers. The master said: 'The same.' Dizang held up two fingers again, then rose and left. When the snow cleared they took their leave. Dizang escorted them to the gate and asked: 'Venerable One, you usually say that the three realms are mind only and the ten thousand dharmas are consciousness only.' Then he pointed to a piece of stone below the courtyard and said: 'Tell me, is this stone inside the mind or outside it?' The master said: 'Inside the mind.' Dizang said: 'For a pilgrim, what business has he to set a piece of stone in his mind?' The master was cornered and had no reply, so he put down his bundle and stayed under his seat, seeking to have the matter settled. For more than a month he presented his views and expounded principles every day. Dizang said to him: 'The buddhadharma is not like this.' The master said: 'My words are exhausted and my reasoning cut off.' Dizang said: 'If you speak of the buddhadharma, everything is already accomplished before you.' At these words the master was greatly awakened. So it was agreed that he would stay. But Master Jin and the others, because of the monasteries south of the river, wished to visit them all, and asked the master to go along. When they reached Linchuan, the prefect invited him to reside at Chongshou Monastery. On the day he opened the hall, before the tea feast was over and while he sat in the middle, the rector said to the master: 'The four assemblies have already surrounded the Master's dharma seat.' The master said: 'Then let them go and consult a true good friend.' After a short while he mounted the seat. A monk asked: 'The great assembly has gathered like clouds; please, Master, proclaim it.' The master said: 'The assembly has stood long.' Then he said: 'Since you are all here, I, the mountain monk, cannot be silent. I will bring up for the assembly one ancient's skillful means. Take care.' Then he descended from the seat. The senior monk Zifang came from Changqing. The master brought up Changqing's verse and asked: 'What is it to be revealed alone amid the myriad forms?' Zifang raised his fly whisk. The master said: 'How can you get it by understanding it like that?' The monk said: 'What is the Master's honored meaning?' The master said: 'What do you call the myriad forms?' The monk said: 'The ancients did not brush aside the myriad forms.' The master said: 'To be revealed alone amid the myriad forms — why speak of brushing aside or not brushing aside?' Zifang was suddenly enlightened, and wrote a verse to express his sincerity. From that time, in the assemblies of every quarter, those who held to intellectual understanding flocked to him. At first they walked stiffly upright. The master subtly stirred and provoked them, and they all gradually submitted. The assembly who came like the sea to consult him was never less than a thousand. He mounted the hall. The great assembly had stood a long while, so he said to them: 'If you simply disperse like this, is there a principle of buddhadharma in it or not? Try to say. If there is not, why come here again?

若有。大市裡人叢處亦有。何須到這裡。諸人各曾看還源觀．百門義海．華嚴論．涅槃經諸多䇿子。阿那箇教中有這箇時節。若有。試舉看。莫是恁麼經裡有恁麼語。是此時節麼。有甚麼交涉。所以道。微言滯於心首。嘗為緣慮之場。實際居於目前。翻為名相之境。又作麼生得翻去。若也翻去。又作麼生得正去。還會麼。莫祇恁麼念䇿子。有甚麼用處。僧問。如何披露即得與道相應。師曰。汝幾時披露即與道不相應。問。六處不知音時如何。師曰。汝家眷屬一群子。師又曰。作麼生會。莫道恁麼來問。便是不得。汝道六處不知音。眼處不知音。耳處不知音。若也根本是有。爭解無得。古人道。離聲色。著聲色。離名字。著名字。所以無想天修得。經八萬大劫。一朝退墮。諸事儼然。蓋為不知根本真實次地修行三生六十劫。四生一百劫。如是直到三祇果滿。他古人猶道。不如一念緣起無生。超彼三乘權學等見。又道彈指圓成八萬門。剎那滅卻三祇劫。也須體究。若如此用多少氣力。僧問。指即不問。如何是月。何曰。阿那箇是汝不問底指。又僧問。月即不問。如何是指。師曰。月。曰。學人問指。和尚為甚麼對月。師曰。為汝問指。江南國主重師之道。迎住報恩禪院。署淨慧禪師。僧問。洪鐘才擊。大眾雲臻。請師如是。師曰。大眾會。何似汝會。問。如何是古佛家風。師曰。甚麼處看不足。問。十二時中。如何行履。即得與道相應。師曰。取捨之心成巧偽。問。古人傳衣。當記何人。師曰。汝甚麼處見古人傳衣。問。十方賢聖皆入此宗。如何是此宗。師曰。十方賢聖皆入。問。如何是佛向上人。師曰。方便呼為佛。問。如何是學人一卷經。師曰。題目甚分明。問。聲色兩字。甚麼人透得。師卻謂眾曰。諸上座且道。這箇僧還透得也未。若會此僧問處。透聲色也不難。問。求佛知見。何路最徑。師曰。

(The master continued:) 'If there is, then it is also present in the crowd in the great marketplace, so why must you come here? Each of you has read such books as the Huanyuan Guan, the Baimen Yihai, the Huayan Lun, and the Nirvana Sutra. In which of those teachings is there such a season as this? If there is, try to bring it up. Can it be that because such words are in such a scripture, that makes it this season? What connection is there? Therefore it is said: subtle words stick at the front of the mind and have always been the field of discursive thought; the real lies right before the eyes and yet turns into the realm of names and forms. And how is one to turn it back? If you turn it back, how is one to get it right? Do you understand? Do not just go on reciting books — what use is that?' A monk asked: 'How is one to disclose it so as to accord with the way?' The master said: 'When have you ever disclosed it so as not to accord with the way?' The monk asked: 'What of when the six sense bases do not know sound?' The master said: 'Your family is a whole crowd.' The master further said: 'How do you understand it? Do not say that because the question comes like this, it is therefore unattainable. You say that the six sense bases do not know sound — the eye base does not know sound, the ear base does not know sound. But if the root is truly there, how could it be that it cannot be known? The ancients said: leaving sound and form, one clings to sound and form; leaving names and words, one clings to names and words. That is why one cultivated and attained the Heaven of No-Thought, passing through eighty thousand great kalpas, and then in a single morning fell back, with everything still as before. It is because one does not know the fundamental real, and cultivates step by step through three lives and sixty kalpas, four lives and a hundred kalpas, and so on until the fruit is fulfilled after three asaṃkhyeya kalpas. Even so the ancients still said that this is not as good as a single thought of dependent origination and non-arising, which surpasses the provisional views of the three vehicles' expedient teaching. They also said: a snap of the fingers perfects the eighty thousand gates; a single instant extinguishes the three asaṃkhyeya kalpas. You must also personally investigate this. If it is so, how much strength does it take?' A monk asked: 'I will not ask about the finger; what is the moon?' The master said: 'Which is the finger you do not ask about?' Another monk asked: 'I will not ask about the moon; what is the finger?' The master said: 'The moon.' The monk said: 'This student asks about the finger; why does the Master answer with the moon?' The master said: 'Because you asked about the finger.' The ruler of the state of Jiangnan esteemed the master's way, welcomed him to reside at Bao'en Chan Monastery, and gave him the title Chan Master Jinghui. A monk asked: 'The great bell has just been struck and the assembly gathers like clouds; please, Master, let it be so.' The master said: 'The assembly understands — how does that compare with your understanding?' The monk asked: 'What is the ancient buddha's family style?' The master said: 'Where is it that you do not see it fully?' The monk asked: 'Through the twelve hours, how should one walk so as to accord with the way?' The master said: 'A mind of picking and choosing makes for cunning and falsity.' The monk asked: 'When the ancients transmitted the robe, to whom was it recorded?' The master said: 'Where did you see the ancients transmit the robe?' The monk asked: 'The sages of the ten directions all enter this school. What is this school?' The master said: 'The sages of the ten directions all enter it.' The monk asked: 'What is the person above the Buddha?' The master said: 'Expediently he is called a buddha.' The monk asked: 'What is this student's single scroll of scripture?' The master said: 'The title is quite clear.' The monk asked: 'Who can penetrate the two words sound and form?' The master instead said to the assembly: 'Venerable ones, tell me, has this monk penetrated them or not? If you understand where this monk's question comes from, penetrating sound and form is not difficult either.' The monk asked: 'Seeking the buddha's knowledge and vision, which road is most direct?' The master said:

無過此。問。瑞草不凋時如何。師曰。謾語。問。大眾雲集。請師頓決疑網。師曰。寮舍內商量。茶堂內商量。問。雲開見日時如何。師曰。謾語真箇。問。如何是沙門所重處。師曰。若有纖毫所重。即不名沙門。問。千百億化身。於中如何是清淨法身。師曰。總是。問。簇簇上來。師意如何。師曰。是眼不是眼。問。全身是義。請師一決。師曰。汝義自破。問。如何是古佛心。師曰。流出慈悲喜捨。問。百年暗室。一燈能破。如何是一燈。師曰。論甚麼百年。問。如何是正真之道。師曰。一願也教汝行。二願也教汝行。問。如何是一真之地。師曰。地則無一真。曰。如何卓立。師曰。轉無交涉。問。如何是古佛。師曰。即今也無嫌疑。問。十二時中如何行履。師曰。步步蹋著。問。古鏡未開。如何顯照。師曰。何必再三。問。如何是諸佛玄旨。師曰。是汝也有。問。承教有言。從無住本立一切法。如何是無住本。師曰。形興未質。名起未名。問。亡僧衣眾人唱。祖師衣甚麼人唱。師曰。汝唱得亡僧甚麼衣。問。蕩子還鄉時如何。師曰。將甚麼奉獻。曰。無有一物。師曰。日給作麼生。師後住清涼。上堂曰。出家人但隨時及節便得。寒即寒。熱即熱。欲知佛性義。當觀時節因緣。古今方便不少。不見石頭和尚因看肇論雲。會萬物為己者。其唯聖人乎。他家便道。聖人無己。靡所不己。有一片言語喚作參同契。末上雲。竺土大僊心。無過此語也。中間也秖隨時說話。上座今欲會萬物為自己去。葢為大地無一法可見。他又囑雲。光陰莫虗度。適來向上座道。但隨時及節便得。若也移時失候。即是虗度光陰。於非色中作色解。上座於非色中作色解。即是移時失候。且道色作非色解。還當不當。上座若恁麼會。便是沒交涉。正是痴狂兩頭走。有甚麼用處。上座但守分隨時過好。珍重。僧問。如何是清涼家風。師曰。

(The master continued:) 'None surpasses this.' The monk asked: 'What of when the auspicious herb does not wither?' The master said: 'Deceptive words.' The monk asked: 'The great assembly has gathered like clouds; please, Master, cut through the net of doubt at once.' The master said: 'Discuss it in the monks' quarters; discuss it in the tea hall.' The monk asked: 'What of when the clouds open and the sun appears?' The master said: 'Deceptive words indeed.' The monk asked: 'What is it that a monk most values?' The master said: 'If there is the slightest thing valued, one is not called a monk.' The monk asked: 'Among the hundred thousand million transformation bodies, which is the pure dharma body?' The master said: 'All of them.' The monk asked: 'Coming up in clusters, what is the Master's meaning?' The master said: 'It is the eye and yet not the eye.' The monk asked: 'The whole body is the meaning; please, Master, settle it once.' The master said: 'Your meaning breaks itself.' The monk asked: 'What is the ancient buddha's mind?' The master said: 'It flows out as compassion, joy and equanimity.' The monk asked: 'A hundred years of dark room, one lamp can break it. What is the one lamp?' The master said: 'Why speak of a hundred years?' The monk asked: 'What is the true and correct way?' The master said: 'With one vow I will also teach you to walk it; with a second vow I will also teach you to walk it.' The monk asked: 'What is the land of the one real?' The master said: 'As for the land, there is not one real.' The monk said: 'How does one stand erect there?' The master said: 'Turning away, there is no connection.' The monk asked: 'What is the ancient buddha?' The master said: 'Even now there is no suspicion.' The monk asked: 'Through the twelve hours, how should one walk?' The master said: 'Every step treads on it.' The monk asked: 'Before the ancient mirror is opened, how does it shine?' The master said: 'Why two or three times over?' The monk asked: 'What is the profound purport of all buddhas?' The master said: 'You have it too.' The monk asked: 'The teachings say that all dharmas are established on the root of non-abiding. What is the root of non-abiding?' The master said: 'Form arises before it has substance; names arise before they are named.' The monk asked: 'The robe of a deceased monk is chanted over by the assembly; whose is the patriarch's robe chanted over by?' The master said: 'What robe of a deceased monk can you chant over?' The monk asked: 'What of when the prodigal returns home?' The master said: 'What will you present as an offering?' The monk said: 'There is not a single thing.' The master said: 'What will you do for your daily rations?' Later the master resided at Qingliang. He mounted the hall and said: 'A renunciate has only to accord with the time and the season and he has it. Cold is cold, hot is hot. If you wish to know the meaning of the buddha-nature, you should observe the causes and conditions of the season. The skillful means of the past and present are not few. Have you not seen how Master Shitou, on reading the Zhao Lun and the passage "one who understands all things as himself, is he not a sage?", said at once that the sage has no self and yet is nowhere not himself. There is a piece of writing called the Cantong Qi. At the end it says, "The great immortal's mind of the Indian land." Nothing surpasses that saying. In the middle it is also just talk suited to the time. If you venerable ones now wish to understand all things as yourself, it is because in the great earth not a single dharma can be seen. He also instructed: "Do not let time pass in vain." Just now I told you venerable ones that you need only accord with the time and the season and you have it. But if you shift the time and miss the season, that is to let time pass in vain. It is to make a form-understanding within what is not form. If you venerable ones make a form-understanding within what is not form, that is to shift the time and miss the season. Tell me, is it right or not to make a non-form understanding of form? If you venerable ones understand it like that, then you have no connection with it at all. It is precisely to run madly to both ends — what use is it? You venerable ones have only to keep your place and accord with the time and pass your days well. Take care.' A monk asked: 'What is the family style of Qingliang?' The master said:

汝到別處。但道到清涼來。問。如何得諸法無當去。師曰。甚麼法當著上座。曰。爭奈日夕何。師曰。閑言語。問。觀身如幻化。觀內亦復然時如何。師曰。還得恁麼也無。問。要急相應。唯言不二。如何是不二之言。師曰。更添些子得麼。問。如何是法身。師曰。這箇是應身。問。如何是第一義。師曰。我向你道是第二義。師問修山主。毫氂有差。天地懸隔。兄作麼生會。修曰。毫氂有差。天地懸隔。師曰。恁麼會又爭得。修曰。和尚如何。師曰。毫氂有差。天地懸隔。修便禮拜(東禪齊雲。山主恁麼祇對。為甚麼不肯。及乎再請益法眼。亦祇恁麼道便得去。且道疑訛在甚麼處。若看得透。道上座有來由)。師與悟空禪師向火。拈起香匙。問曰。不得喚作香匙。兄喚作甚麼。空曰。香匙。師不肯。空後二十餘日。方明此語。僧參次。師指簾。時有二僧同去捲。師曰。一得一失(東禪齊雲。上座作麼生會。有云為伊不明旨便去捲簾。亦有道指者即會。不指而去者即失。恁麼會還可不可。既不許恁麼會。且問上座阿那箇得。阿那箇失)。雲門問。僧甚處來。曰。江西來。門曰。江西一隊老宿寱語住也未。僧無對。後僧問師。不知雲門意作麼生。師曰。大小雲門被這僧勘破。問。僧甚處來。曰。道場來。師曰。明合暗合。僧無語。師令僧取土添蓮盆。僧取土到。師曰。橋東取。橋西取。曰。橋東取。師曰。是真實。是虗妄。問。僧甚處來。曰。報恩來。師曰。眾僧還安否。曰。安。師曰。吃茶去。問。僧甚處來。曰。泗州禮拜大聖來。師曰。今年大聖出塔否。曰。出。師卻問傍僧曰。汝道伊到泗州不到。師問寶資長老。古人道。山河無隔礙。光明處處透。且作麼生是處處透底光明。資曰。東畔打羅聲(歸宗柔別雲。和尚擬隔礙)。師指竹問僧。還見麼。曰。見。師曰。竹來眼裡。眼到竹邊。曰。

(The master continued:) 'When you go elsewhere, just say that you came to Qingliang.' The monk asked: 'How can one attain that all dharmas are not obstructed?' The master said: 'What dharma obstructs you, Venerable One?' The monk said: 'What is to be done about the passing of day and night?' The master said: 'Idle words.' The monk asked: 'What of contemplating the body as illusion and contemplating the inner likewise?' The master said: 'Can you get it like that too?' The monk asked: 'For a pressing accord, only the word non-dual is spoken. What is the word of non-duality?' The master said: 'Can you add a little more?' The monk asked: 'What is the dharma body?' The master said: 'This is the response body.' The monk asked: 'What is the foremost meaning?' The master said: 'When I tell you it is the second meaning.' The master asked the mountain chief Xiu: 'A hair's breadth of difference and heaven and earth are far apart. How do you understand this, brother?' Xiu said: 'A hair's breadth of difference and heaven and earth are far apart.' The master said: 'How can you get it by understanding it like that?' Xiu said: 'How does the Master see it?' The master said: 'A hair's breadth of difference and heaven and earth are far apart.' Xiu then bowed. (Dongchan Qi said: 'The mountain chief answered like this — why was he not accepted? And when he asked Fayan for instruction again, he only had to say the same thing to get through. Tell me, where is the error? If you can see through this, then say that the Venerable One had grounds.') The master and Chan Master Wukong were warming themselves by the fire. The master picked up the incense spoon and asked: 'You must not call it an incense spoon. What do you call it, brother?' Wukong said: 'An incense spoon.' The master did not accept it. Only after more than twenty days did Wukong understand these words. As a monk came to pay his respects, the master pointed at the blind. Two monks went together to roll it up. The master said: 'One got it, one lost it.' (Dongchan Qi said: 'Venerable ones, how do you understand this? Some say that because he did not understand the purport he went and rolled up the blind. Others say that the one who was pointed at got it, and the one who went without being pointed at lost it. Is understanding it like this acceptable or not? Since it is not allowed to understand it like this, tell me, venerable ones, which one got it and which one lost it?') Yunmen asked a monk: 'Where do you come from?' The monk said: 'I come from Jiangxi.' Yunmen said: 'Has that bunch of old worthies in Jiangxi stopped talking in their sleep?' The monk had no reply. Later the monk asked the master: 'I wonder what Yunmen meant?' The master said: 'Great or small, Yunmen was seen through by this monk.' The master asked a monk: 'Where do you come from?' The monk said: 'From Daochang.' The master said: 'Clear agreement, hidden agreement.' The monk was speechless. The master told a monk to fetch earth to add to the lotus basin. The monk brought the earth. The master said: 'Did you fetch it east of the bridge or west of the bridge?' The monk said: 'East of the bridge.' The master said: 'Is it real or is it false?' The master asked a monk: 'Where do you come from?' The monk said: 'From Bao'en.' The master said: 'Are the monks well?' The monk said: 'Well.' The master said: 'Go drink tea.' The master asked a monk: 'Where do you come from?' The monk said: 'From Sizhou, where I paid homage to the Great Sage.' The master said: 'Has the Great Sage come out of the stupa this year?' The monk said: 'He has.' The master then asked a monk beside him: 'Tell me, did he get to Sizhou or not?' The master asked the elder Baozhi: 'The ancients said that mountains and rivers have no obstruction and the light shines through everywhere. What is the light that shines through everywhere?' Baozhi said: 'The sound of the gong being struck to the east.' (Guizong Rou offered an alternative: 'The Master intends obstruction.') The master pointed at the bamboo and asked a monk: 'Do you see it?' The monk said: 'I see it.' The master said: 'The bamboo comes into the eye, or the eye goes to the bamboo.' The monk said:

總不恁麼(法燈別雲。當時但擘眼向師。歸宗柔別雲。和尚祇是不信某甲)。有俗士獻畵障子。師看了。問曰。汝是手巧。心巧。曰。心巧。師曰。那箇是汝心。士無對(歸宗柔代雲。某甲今日卻成容易)。僧問。如何是第二月。師曰。森羅萬象。曰。如何是第一月。師曰。萬象森羅。上堂。盡十方世界。皎皎地無一絲頭。若有一絲頭。即是一絲頭(法燈雲。若有一絲頭。不是一絲頭)。師指凳子曰。識得凳子。周匝有餘(雲門雲。識得凳子。天地懸殊)。僧問。如何是塵劫來事。師曰。盡在於今。師因患腳。僧問訊次。師曰。非人來時不能動。及至人來動不得。且道佛法中下得甚麼語。曰。和尚且喜得較。師不肯。自別雲。和尚今日似減。因開井被沙塞卻泉眼。師曰。泉眼不通被沙礙。道眼不通被甚麼礙。僧無對。師代曰。被眼礙。師見僧搬土次。乃以一塊土放僧擔上。曰。吾助汝。僧曰。謝和尚慈悲。師不肯。一僧別雲。和尚是甚麼心行。師便休去。師謂小兒子曰。因子識得你爺。你爺名甚麼。兒無對(法燈代雲。但將衣袖掩面)。師卻問僧。若是孝順之子。合下得一轉語。且道合下得甚麼語。僧無對。師代曰。他是孝順之子。師問講百法論僧曰。百法是體用雙陳。明門是能所兼舉。座主是能。法座是所。作麼生說兼舉(有老宿代雲。某甲喚作箇法座。歸宗柔雲。不勞和尚如此)。師一日與李王論道罷。同觀牡丹花。王命作偈。師即賦曰。擁毳對芳叢。由來趣不同。髮從今日白。花是去年紅。豔冶隨朝露。馨香逐晚風。何須待零落。然後始知空。王頓悟其意。師頌三界唯心曰。三界唯心。萬法唯識。唯識唯心。眼聲耳色。色不到耳。聲何觸眼。眼色耳聲。萬法成辦。萬法匪緣。豈觀如幻。山河大地。誰堅誰變。頌華嚴六相義曰。華嚴六相義。同中還有異。異若異於同。全非諸佛意。諸佛意總別。

(The monk continued:) 'Neither.' (Fadeng offered an alternative: 'At that time one should just have opened the eyes wide toward the Master.' Guizong Rou offered an alternative: 'The Master simply does not believe me.') A layman presented a painted screen. The master looked at it and asked: 'Are you clever with your hands or clever with your mind?' The layman said: 'Clever with my mind.' The master said: 'Which is your mind?' The layman had no reply. (Guizong Rou spoke in his place: 'Today I have instead found it easy.') A monk asked: 'What is the second moon?' The master said: 'The myriad phenomena.' The monk said: 'What is the first moon?' The master said: 'The myriad phenomena.' He mounted the hall: 'Throughout the ten directions of the world, brightly and clearly there is not a single thread. If there is a single thread, then it is a single thread.' (Fadeng said: 'If there is a single thread, it is not a single thread.') The master pointed at the stool and said: 'Know the stool, and all around there is more than enough.' (Yunmen said: 'Know the stool, and heaven and earth are far apart.') A monk asked: 'What is the matter from dust-kalpas past?' The master said: 'It is all in the present.' Because the master suffered from a foot ailment, a monk came to inquire after him. The master said: 'When no one comes I cannot move; when someone comes I still cannot move. Tell me, what phrase of the buddhadharma fits here?' The monk said: 'The Master is at least a bit better.' The master did not accept it and offered his own alternative: 'The Master today seems worse.' When a well was being dug, sand blocked the spring. The master said: 'The spring eye does not flow through because it is blocked by sand. What blocks the eye of the way from flowing through?' The monk had no reply. The master spoke for him: 'It is blocked by the eye.' The master saw a monk carrying earth and placed a clod on the monk's carrying pole, saying: 'I help you.' The monk said: 'Thank you, Master, for your compassion.' The master did not accept it. A monk offered an alternative: 'What is the Master's intent?' The master then let the matter drop. The master said to a small boy: 'Because of the child I know the father. What is your father's name?' The boy had no reply. (Fadeng spoke for him: 'One need only cover the face with the sleeve.') The master then asked a monk: 'If he were a filial son, he should have given one turning phrase. Tell me, what phrase should he have given?' The monk had no reply. The master spoke for him: 'He is a filial son.' The master asked a monk who lectured on the Hundred Dharmas treatise: 'The hundred dharmas present both essence and function; the gate of clarity raises both the capable and the object. The lecturer is the capable, the dharma seat is the object. How do you explain raising both?' (An old worthy spoke in his place: 'I call it a dharma seat.' Guizong Rou said: 'No need for the Master to do that.') One day, after the master had finished discussing the way with King Li, they looked at the peony flowers together. The king ordered him to compose a verse. The master at once composed it: 'Wrapped in wool facing the fragrant thicket, from the first our tastes have differed. My hair turns white from today; the flowers are red as last year. Their splendor follows the morning dew; their fragrance chases the evening wind. Why wait until they scatter and fall, and only then know they are empty?' The king was at once awakened to its meaning. The master's verse in praise of 'the three realms are mind only' says: 'The three realms are mind only, the ten thousand dharmas are consciousness only. Consciousness only, mind only: eye and sound, ear and color. Color does not reach the ear; how does sound touch the eye? Eye-color and ear-sound, and the ten thousand dharmas are accomplished. The ten thousand dharmas are not conditions; how then see them as illusion? Mountains, rivers, the great earth: who is firm, and who changes?' His verse on the six characteristics of the Huayan says: 'The six characteristics of the Huayan: within the same there is still the different. If the different is different from the same, it is wholly not the buddhas' intent. The buddhas' intent is both general and particular,

何曾有同異。男子身中入定時。女子身中不留意。不留意。絕名字。萬象明明無理事。師緣被於金陵。三坐大道場。朝夕演旨。時諸方叢林。鹹遵風化。異域有慕其法者。涉遠而至。玄沙正宗。中興於江表。師調機順物。斥滯磨昏。凡舉諸方三昧。或入室呈解。或叩激請益。皆應病與藥。隨根悟入者。不可勝紀。周顯德五年戊午七月十七日示疾。國主親加禮問。閏月五日剃髮澡身。告眾訖。跏趺而逝。顏貌如生。壽七十有四。臘五十四。城下諸寺院。具威儀迎引。公卿李建勳以下。素服奉全身於江寧縣丹陽起塔。諡大法眼禪師。塔曰無相。後李主剏報慈院。命師門人玄覺言導師開法。再諡師大智藏大導師。

(The master continued:) 'how could there ever be same or different? When one enters samadhi in a man's body, one does not linger in a woman's body. Not lingering, names are cut off; the myriad forms are clear without principle or fact.' The master's karmic connections were in Jinling, and he sat three times in great places of practice, expounding the purport morning and evening. At that time the monasteries of every quarter all followed his transforming influence. In foreign lands there were those who admired his dharma and came from far away. The authentic school of Xuansha was revived south of the river. The master adjusted to capacities and followed along with things, rejecting stagnation and polishing the dull. Whenever he raised the samadhi of any quarter — whether someone entered his room to present an understanding, or knocked and pressed for instruction — he always gave medicine to match the illness, and those who awakened and entered according to their faculties cannot be fully recorded. On the seventeenth day of the seventh month of the wuwu year, the fifth year of Xiande of the Zhou, he showed signs of illness. The ruler of the state personally paid his respects and inquired after him. On the fifth day of the intercalary month he shaved his head and bathed his body, took leave of the assembly, and passed away sitting cross-legged. His countenance was as in life. He was seventy-four years old and had been ordained fifty-four years. The monasteries below the city prepared full ceremonial to welcome and escort him. The officials and nobles, from Li Jianxun down, in plain garments conveyed his whole body and erected a stupa at Danyang in Jiangning county. He was posthumously titled Chan Master Great Fayan, and the stupa was called Wuxiang, No Form. Later the Li ruler founded Baoci Monastery and ordered the master's disciple, the guiding master Xuanjue Yan, to open the dharma there, and again bestowed on the master the title Great Zhi Zang, Great Guiding Master.

青原下九世

The ninth generation below Qingyuan

清涼益禪師法嗣

Dharma heirs of Chan Master Qingliang Yi

天台山德韶國師

National Master Deshao of Mount Tiantai

處州龍泉陳氏子也。母葉氏。夢白光觸體。因而有娠。及誕。尤多奇異。年十五。有梵僧勉令出家。十七依本州龍歸寺受業。十八納戒於信州開元寺。後唐同光中遊方。首詣投子見同禪師。次謁龍牙。乃問。雄雄之尊。為甚麼近之不得。牙曰。如火與火。師曰。忽遇水來又作麼生。牙曰。去。汝不會我語。師又問。天不葢。地不載。此理如何。牙曰。道者合如是。師經十七次問。牙祇如此答。師竟不諭旨。再請垂誨。牙曰。道者。汝已後自會去。師後於通玄峰澡浴次。忽省前話。遂具威儀。焚香遙望龍牙禮拜曰。當時若向我說。今日決定罵也。又問疎山。百匝千重。是何人境界。山曰。左搓芒繩縛鬼子。師曰。不落古今。請師說。曰。不說。師曰。為甚麼不說。曰。箇中不辯有無。師曰。師今善說。山駭之。如是歷參五十四員善知識。皆法緣未契。最後至臨川謁法眼。眼一見深器之。師以徧涉叢林。亦倦於參問。但隨眾而己。一日。法眼上堂。僧問。如何是曹源一滴水。眼曰。是曹源一滴水。僧惘然而退。師於坐側。豁然開悟。平生凝滯。渙若氷釋。遂以所悟聞於法眼。眼曰。汝向後當為國王所師。致祖道光大。吾不如也。自是諸方異唱。古今玄鍵。與之決擇。不留微跡。尋回本道。遊天台。山覩智者顗禪師遺蹤。有若舊居。師復與智者同姓。時謂之後身也。初止白沙。時忠懿王為王子。時刺台州。嚮師之名。延請問道。師謂曰。他日為霸主。無忘佛恩。漢乾祐元年戊申。王嗣國位。遣使迎之。伸弟子之禮。有傳天台智者教羲寂者(即螺谿也)。屢言於師曰。智者之教。年祀浸遠。慮多散落。今新羅國其本甚備。自非和尚慈力。其孰能致之乎。師於是聞於王。王遣使及齎師之書往彼國繕寫。備足而回。迄今盛行於世矣。住後。上堂。古聖方便猶如河沙。祖師道非風幡動。仁者心動。斯乃無上心印法門。

He was a son of the Chen family of Longquan in Chuzhou. His mother, of the Ye family, dreamed that a white light touched her body, and so she conceived. When he was born there were many more wonders. At fifteen a monk from India urged him to leave home. At seventeen he studied under a teacher at Longgui Monastery in his own prefecture. At eighteen he received the precepts at Kaiyuan Monastery in Xinzhou. In the Tongguang era of the Later Tang he traveled as a pilgrim, first going to Touzi to see Chan Master Tong, and then to Longya, where he asked, 'The majestic venerable one—why can one not approach him?' Longya said, 'Like fire with fire.' The Master said, 'What if water suddenly comes?' Longya said, 'Go. You do not understand my words.' The Master asked again, 'Heaven does not cover it, earth does not bear it—how is this principle?' Longya said, 'A man of the Way should be like this.' The Master questioned him seventeen times, and Longya answered only in this way. In the end the Master did not grasp the purport. He asked again for instruction. Longya said, 'Man of the Way, later you will go there yourself.' Later, while bathing at Tongxuan Peak, the Master suddenly awakened to the earlier words; he put on his formal demeanor, burned incense, and bowed from afar toward Longya, saying, 'Had he told me then, today I would surely have scolded him.' He also asked Shushan, 'A hundred rings and a thousand layers—whose realm is that?' Shushan said, 'Twist a rope of miscanthus on the left and bind the ghost child.' The Master said, 'Not falling into past or present—please, Master, say it.' Shushan said, 'I will not say.' The Master said, 'Why will you not say?' Shushan said, 'In this one does not distinguish being and non-being.' The Master said, 'The Master speaks well now.' Shushan was astonished. In this way he called on fifty-four good teachers, and with none did the Dharma conditions fit. At last he went to Linchuan to see Fayan. At first sight Fayan thought highly of him. Because the Master had traveled everywhere in the monasteries and was weary of questioning, he simply followed the assembly. One day Fayan ascended the hall. A monk asked, 'What is a drop of water from the Cao source?' Fayan said, 'It is a drop of water from the Cao source.' The monk withdrew bewildered. The Master, beside his seat, suddenly awakened; the doubts of a lifetime melted away like ice. He told Fayan what he had awakened to. Fayan said, 'Later you will be the teacher of a king, and you will make the patriarch's light great; I am not your equal.' From then on the various teachings and the profound keys of past and present were all decided with him, leaving no trace. Before long he returned to his own circuit and traveled to Tiantai. On the mountain he saw the traces of Chan Master Zhiyi of the Wise One and it seemed like an old dwelling. The Master also shared the same surname as Zhiyi, and people of the time called him a rebirth. He first lived at Baisha. At that time Prince Zhongyi, still a prince and then prefect of Taizhou, admired the Master's name and invited him to ask about the Way. The Master told him, 'When you are a hegemon in the future, do not forget the Buddha's kindness.' In the wushen year, the first year of Qianyou of Han, the king succeeded to the throne and sent envoys to welcome him and offer the rites of a disciple. The monk Xi of the Tiantai teaching (that is, Luoxi) repeatedly told the Master, 'The teaching of Zhiyi is far off in years, and I fear much of it has been scattered. Now the copy in the country of Silla is very complete. Were it not for the Master's compassionate power, who could invite it here?' The Master then told the king. The king sent envoys with the Master's letter to that country to make a fair copy, and it was brought back complete. To this day it flourishes in the world. After becoming abbot he ascended the hall: 'The expedients of the ancient sages are like the sands of the Ganges. The patriarch said it is not the wind or the banner that moves, but the benevolent one's mind that moves. This is the supreme mind-seal Dharma gate.'

我輩是祖師門下客。合作麼生會祖師意。莫道風幡不動。汝心妄動。莫道不撥風幡。就風幡通取。莫道風幡動處是甚麼。有云附物明心。不須認物。有云色即是空。有云非風幡動。應須妙會。如是解會。與祖師意旨有何交涉。既不許如是會。諸上座便合知悉。若於這裡徹底悟去。何法門而不明。百千諸佛方便。一時洞了。更有甚麼疑情。所以古人道。一了千明。一迷萬惑。上座豈是今日會得一則。明日又不會也。莫是有一分向上事難會。有一分下劣凡夫不會。如此見解。設經塵劫。祇自勞神乏思。無有是處。僧問。諸法寂滅相。不可以言宣。和尚如何為人師。曰。汝到諸方。更問一徧。曰。恁麼則絕於言句去也。師曰。夢裡惺惺。問。艣棹俱停。如何得到彼岸。師曰。慶汝平生。問。如何是三種病人。師曰。恰問著。問。如何是古佛心。師曰。此問不弱。問。如何是六相。師曰。即汝是。問。如何是方便。師曰。此問甚當。問。亡僧遷化向甚麼處去也。師曰。終不向汝道。曰。為甚麼不向某甲道。師曰。恐汝不會。問。一華開五葉。結果自然成。如何是一華開五葉。師曰。日出月明。曰。如何是結果自然成。師曰。天地皎然。問。如何是無憂佛。師曰。愁殺人。問。一切山河大地。從何而起。師曰。此問從何而來。問。如何是數起底心。師曰。爭諱得。問。如何是沙門眼。師曰。黑如漆。問。絕消息時如何。師曰。謝指示。問。如何是轉物即同如來。師曰。汝喚甚麼作物。曰。恁麼則同如來也。師曰。莫作野幹鳴。問。那吒太子析肉還母。析骨還父。然後於蓮華上為父母說法。未審如何是太子身。師曰。大家見。上座問曰。恁麼則大千同一真性也。師曰。依俙似曲才堪聽。又被風吹別調中。問。六根俱泯。為甚麼理事不明。師曰。何處不明。曰。恁麼則理事俱如也。師曰。前言何在。上堂。大凡言句。

(The Master went on:) 'We are guests at the patriarch's gate—how should we understand the patriarch's meaning? Do not say the wind and banner do not move and your mind moves vainly. Do not say that not taking up wind and banner, one takes them all in through wind and banner. Do not say, what is the place where wind and banner move? Some say, attaching to things to clarify the mind, without needing to recognize the things. Some say, form is emptiness. Some say, it is not the wind and banner that move; one should understand it wonderfully. Understanding it like this, what connection has it with the patriarch's intent? Since such understanding is not allowed, you elders should know. If you thoroughly awaken right here, what Dharma gate will not be clear? The expedients of a hundred thousand Buddhas are at once penetrated—what doubt remains? Therefore the ancients said: one awakening and a thousand are clear; one delusion and ten thousand are confused. Elders, would it be that you understand one case today and again do not understand tomorrow? Is there a portion of the matter above that is hard to understand, and a portion that inferior ordinary people cannot understand? With such views, even through dust-kalpas you only weary your spirit and exhaust your thought; there is no place for it.' A monk asked, 'The sign of all dharmas is quiescent and cannot be proclaimed in words. How does the Master work for people?' The Master said, 'Go to the various regions and ask again.' The monk said, 'Then it is cut off from words and phrases.' The Master said, 'Clear-headed in a dream.' Asked, 'When oar and rudder both stop, how does one reach the other shore?' The Master said, 'I congratulate you on your life.' Asked, 'What are the three kinds of sick people?' The Master said, 'You have asked exactly right.' Asked, 'What is the ancient Buddha's mind?' The Master said, 'This question is not weak.' Asked, 'What are the six signs?' The Master said, 'You are it.' Asked, 'What is an expedient?' The Master said, 'This question is most apt.' Asked, 'Where has the departed monk gone?' The Master said, 'I will never tell you.' The monk said, 'Why will you not tell me?' The Master said, 'I fear you would not understand.' Asked, 'One flower opens five leaves, and the fruit forms of itself. What is one flower opening five leaves?' The Master said, 'The sun rises and the moon is bright.' The monk said, 'What is the fruit forming of itself?' The Master said, 'Heaven and earth are bright and clear.' Asked, 'What is the Buddha Without Worry?' The Master said, 'It kills one with sorrow.' Asked, 'Mountains, rivers, and the great earth—from what do they arise?' The Master said, 'Where does this question come from?' Asked, 'What is the mind that counts?' The Master said, 'How can one conceal it?' Asked, 'What is the monk's eye?' The Master said, 'Black as lacquer.' Asked, 'What about when news is cut off?' The Master said, 'Thank you for the instruction.' Asked, 'What is turning things and thus being the Tathagata?' The Master said, 'What do you call a thing?' The monk said, 'Then one is the Tathagata.' The Master said, 'Do not make the cry of a wild dog.' Asked, 'Prince Nata tore off his flesh and returned it to his mother, tore off his bones and returned them to his father, and then on a lotus flower spoke the Dharma for his parents. I do not understand what the prince's body is.' The Master said, 'Everyone sees it.' The elder asked, 'Then the great chiliocosm shares one true nature.' The Master said, 'Faintly like a tune one can just bear to hear, and then the wind blows it into another key.' Asked, 'When the six senses are all extinguished, why are principle and phenomena not clear?' The Master said, 'Where are they not clear?' The monk said, 'Then principle and phenomena are both thus.' The Master said, 'Where are the former words?' Ascending the hall: 'In general, words and phrases'

應須絕滲漏始得。時有僧問。如何是絕滲漏底句。師曰。汝口似鼻孔。問。如何是不證一法。師曰。待言語在。曰。如何是證諸法。師曰。醉作麼。乃曰。祇如山僧恁麼對他。諸上座作麼生體會。莫是真實相為麼。莫是正恁麼時無一法可證麼。莫是識伊來處麼。莫是全體顯露麼。莫錯會好。如此見解。喚作依草附木。與佛法天地懸隔。假饒答話揀辨如懸河。祇成得箇顛倒知見。若祇貴答話揀辨。有甚麼難。但恐無益於人。翻成賺悞。如上座從前所學揀辨．問答．記持。說道理極多。為甚麼疑心不息。聞古聖方便。特地不會。祇為多虗少實。上座不如從腳跟下一時覤破。看是甚底道理。有多少法門。與上座作疑求解。始知從前所學底事。祇是生死根源．陰界裡活計。所以古人道。見聞不脫。如水裡月。無事珍重。師有偈曰。通玄峰頂。不是人間。心外無法。滿目青山。法眼聞雲。即此一偈。可起吾宗。師後於般若寺開堂說法十二會。上堂。毛吞巨海。海性無虧。纖芥投鋒。鋒利無動。見與不見。會與不會。唯我知焉。乃有頌曰。暫下高峰已顯揚。般若圜通遍十方。人天浩浩無差別。法界縱橫處處彰。珍重。上堂。僧問。承古有言。若人見般若。即被般若縛。若人不見般若。亦被般若縛。既見般若。為甚麼卻被縛。師曰。你道般若見甚麼。曰。不見般若。為甚麼亦被縛。師曰。你道般若甚麼處不見。乃曰。若見般若。不名般若。不見般若。亦不名般若。且作麼生說見不見。所以古人道。若欠一法。不成法身。若剩一法。不成法身。若有一法。不成法身。若無一法。不成法身。此是般若之真宗也。僧問。乍離凝峰丈室。來坐般若道場。今日家風。請師一句。師曰。虧汝甚麼處。曰。恁麼則雷音震動乾坤界。人人無不盡霑恩。師曰。幸然未會。且莫探頭。僧禮拜。師曰。探頭即不中。諸上座相共證明。令法久住。

(The Master went on:) 'must be free of leaks to do.' Then a monk asked, 'What is a phrase free of leaks?' The Master said, 'Your mouth is like a nostril.' Asked, 'What is not verifying a single dharma?' The Master said, 'Wait until there are words.' The monk said, 'What is verifying all dharmas?' The Master said, 'Why be drunk?' Then he said, 'Just as this mountain monk answers him thus—how will you elders understand it? Is it true mutual response? Is it that at this very moment not one dharma can be verified? Is it recognizing where he comes from? Is it the whole body revealed? Do not misunderstand. Such views are called clinging to grass and attaching to trees, as far from Buddhadharma as heaven from earth. Even if you answer and discriminate like a rushing river, it only becomes inverted knowledge and views. If one prizes only answering and discriminating, what is hard about it? I only fear it benefits no one and turns into deception. As for the discrimination, question and answer, and memorization you elders have studied before, and the many principles you speak of—why does your doubt not cease? Hearing the expedients of the ancient sages, you especially do not understand. It is only because there is much emptiness and little substance. Elders, you had better see through it all at once from the heel, and see what principle it is. How many Dharma gates make you doubt and seek understanding? Only then will you know that what you studied before is merely the root of birth and death and business within the realm of the aggregates. Therefore the ancients said: if seeing and hearing are not shed, it is like the moon in water. Nothing further. Take care.' The Master had a verse: 'At the summit of Tongxuan Peak, it is not the human world. Outside the mind there is no dharma; the eyes are full of green mountains.' Fayan heard it and said, 'By this one verse he can raise my school.' Later the Master opened the hall and taught the Dharma in twelve assemblies at the Prajna Monastery. Ascending the hall: 'A hair swallows the great sea, and the sea's nature is not diminished. A mustard seed is cast on a blade, and the blade's edge does not move. Seeing and not seeing, understanding and not understanding—only I know them.' Then he spoke a verse: 'Having come down from the high peak, he has already manifested; prajna and perfect penetration pervade the ten directions. Gods and men in vast numbers are without difference; the dharma-realm spreads out and is manifest everywhere.' Take care. Ascending the hall. A monk asked, 'It is said the ancients had a saying: if a person sees prajna, he is bound by prajna. If a person does not see prajna, he is also bound by prajna. Since he sees prajna, why is he bound?' The Master said, 'What do you say prajna sees?' The monk said, 'Not seeing prajna, why is he also bound?' The Master said, 'Where do you say prajna does not see?' Then he said, 'If one sees prajna, it is not called prajna. If one does not see prajna, it is also not called prajna. So how can one speak of seeing or not seeing? Therefore the ancients said: if one dharma is lacking, the dharma-body is not complete. If one dharma remains, the dharma-body is not complete. If there is one dharma, the dharma-body is not complete. If there is no dharma, the dharma-body is not complete. This is the true purport of prajna.' A monk asked, 'Just now leaving the abbot's room on the frozen peak, I come to sit in the prajna bodhimanda. The style of the house today—please, Master, give one phrase.' The Master said, 'Where do you fall short?' The monk said, 'Then the thunder of the Dharma shakes the world of heaven and earth, and everyone without exception receives the grace.' The Master said, 'Fortunately you do not understand—do not poke your head out for now.' The monk bowed. The Master said, 'Poking your head out is not right. You elders bear witness together, so that the Dharma may long abide,'

國土安寧。珍重。上堂。僧問。承教有言。歸源性無二。方便有多門。如何是歸源性。師曰。你問我答。曰。如何是方便門。師曰。你答我問。曰。如何趣向。師曰。顛倒作麼。問。一身即無量身。無量身即一身。如何是無量身。師曰。一身。曰。恁麼則昔日靈山。今日親覩。師曰。理當即行。乃曰。三世諸佛。一時證明上座。上座且作麼生會。若會時不遷。無絲毫可得移易。何以故。為過去．未來．見在三際是上座。上座且非三際。澤霖大海。滴滴皆滿。一塵空性。法界全收。珍重。上堂。僧問。四眾雲集。人天恭敬。目覩尊顏。願宣般若。師曰。分明記取。曰。師宣妙法。國王萬歲。人民安樂。師曰。誰向你道。曰。法爾如然。師曰。你卻靈利。問。三世諸佛不知有。狸奴白牯卻知有。既是三世諸佛。為甚麼卻不知有。師曰。卻是你知有。曰。狸奴白牯為甚麼卻知有。師曰。你甚麼處見三世諸佛。問。承教有言。眼不見色塵。意不知諸法。如何是眼不見色塵。師曰。卻是耳見。曰。如何是意不知諸法。師曰。眼知。曰。恁麼則見聞路絕。聲色喧然。師曰。誰向汝道。乃曰。夫一切問答。如針鋒相投。無纖毫參差。事無不通。理無不備。良由一切言語。一切三昧。橫竪深淺。隱顯去來。是諸佛實相門。秖據如今一時驗取。珍重。上堂。古者道。如何是禪。三界綿綿。如何是道。十方浩浩。因甚麼道三界綿綿。何處是十方浩浩底道理。要會麼。塞卻眼。塞卻耳。塞卻舌．身．意。無空闕處。無轉動處。上座作麼生會。橫亦不得。竪亦不得。縱亦不得。奪亦不得。無用心處。亦無施設處。若如是會得。始會法門絕揀擇。一切言語絕滲漏。曾有僧問。作麼生是絕滲漏底語。向他道。口似鼻孔。甚好上座如此會。自然不通風去如識得盡。十方世界是金剛眼睛。無事。珍重。上堂。僧問。天下太平。大王長壽。

(The Master went on:) 'and the land be at peace. Take care.' Ascending the hall. A monk asked, 'The teachings say: the nature of returning to the source is without two, but the expedients have many gates. What is the nature of returning to the source?' The Master said, 'You ask and I answer.' The monk said, 'What is the gate of expedients?' The Master said, 'You answer and I ask.' The monk said, 'How should one proceed?' The Master said, 'Why be inverted?' Asked, 'One body is immeasurable bodies, and immeasurable bodies are one body. What is the immeasurable body?' The Master said, 'One body.' The monk said, 'Then the Vulture Peak of old is seen today with my own eyes.' The Master said, 'When principle is so, one proceeds at once.' Then he said, 'The Buddhas of the three times bear witness for the elder all at once. How will the elder understand it? If you understand it, then it does not shift, and not a hair can be moved. Why? Because past, future, and present, the three limits, are the elder, and the elder is not the three limits. Rain soaks the great sea, and every drop is filled. One dust mote of empty nature contains the whole dharma-realm. Take care.' Ascending the hall. A monk asked, 'The four assemblies gather like clouds, gods and men are reverent. We look upon your honored countenance—may you proclaim prajna.' The Master said, 'Remember it clearly.' The monk said, 'The Master proclaims the wonderful Dharma; may the king live ten thousand years and the people be at peace.' The Master said, 'Who told you that?' The monk said, 'It is naturally so.' The Master said, 'You are clever.' Asked, 'The Buddhas of the three times do not know it, but cats and white oxen do know it. Since they are the Buddhas of the three times, why do they not know it?' The Master said, 'Rather, it is you who know it.' The monk said, 'Why do cats and white oxen know it?' The Master said, 'Where do you see the Buddhas of the three times?' Asked, 'The teachings say: the eye does not see the dust of form, the mind does not know the dharmas. What is the eye not seeing the dust of form?' The Master said, 'Rather, it is the ear that sees.' The monk said, 'What is the mind not knowing the dharmas?' The Master said, 'The eye knows.' The monk said, 'Then the road of seeing and hearing is cut off, and sound and form are clamorous.' The Master said, 'Who told you that?' Then he said, 'All question and answer is like needle point meeting needle point, without a hair of divergence. Nothing is not penetrated in matters, no principle is not complete. Truly, because all speech and all samadhis, horizontal and vertical, deep and shallow, hidden and manifest, coming and going, are the gate of the Buddhas' true sign. Just take it up and verify it all at once right now. Take care.' Ascending the hall: 'The ancients said: what is Chan? The three realms are continuous. What is the Way? The ten directions are vast. Why is it said the three realms are continuous? Where is the principle of the ten directions being vast? Do you want to understand? Block up the eye, block up the ear, block up tongue, body, and mind. With no gap and no place of movement—how will the elder understand? Horizontal also you cannot, vertical also you cannot, lengthwise also you cannot, seizing also you cannot. There is no place to apply the mind and no place to set anything up. If you understand it thus, only then will you understand that the Dharma gate cuts off all choosing, and all speech cuts off all leaks. A monk once asked: what is a phrase free of leaks? I told him: your mouth is like a nostril. Very good. If the elder understands thus, naturally no wind will get through. If you know it fully, the ten-direction world is a vajra eye. Nothing further. Take care.' Ascending the hall. A monk asked, 'The world is at peace, the great king lives long,'

如何是王。師曰。日曉月明。曰。如何領會。師曰。誰是學人。乃曰。天下太平。大王長壽。國土豐樂。無諸患難。此是佛語。古不易今。不遷一言。可以定古定今。會取好。諸上座。又僧問。承古有言。有物先天地。無形本寂寥。如何是有物先天地。師曰。非同非合。曰。如何是無形本寂寥。師曰。誰問先天地。曰。恁麼則境靜林間獨自遊去也。師曰。亂道作麼。乃曰。佛法不是這箇道理。要會麼。言發非聲。色前不物。始會天下太平。大王長壽。久立。珍重。上堂。佛法現成。一切具足。豈不見道圓同太虗。無欠無餘。若如是也。且誰欠誰剩。誰是誰非。誰是會者。誰是不會者。所以道。東去亦是上座。西去亦是上座。南去亦是上座。北去亦是上座。因甚麼得成東西南北。若會得。自然見聞覺知路絕。一切諸法現前。何故如此。為法身無相。觸目皆形。般若無知。對緣而照。一時徹底會取好。諸上座。出家兒合作麼生。此是本有之理。未為分外。識心達本源。故名為沙門。若識心皎皎地。實無絲毫障礙。上座久立。珍重。上堂。僧問。欲入無為海。先乘般若船。如何是般若船。師曰。常無所住。曰。如何是無為海。師曰。且會般若船。問。古德道。登天不借梯。徧地無行路。如何是登天不借梯。師曰。不遺絲髮地。曰。如何是徧地無行路。師曰。適來向你道甚麼。乃曰。百千三昧門。百千神通門。百千妙用門。盡不出得般若海中。何以故。為於無住本建立諸法。所以道。生滅去來。邪正動靜。千變萬化。是諸佛大定門。無過於此。諸上座大家究取。增於佛法壽命。珍重。上堂。僧問。世尊以正法眼付囑摩訶迦葉。祇如迦葉在畢缽羅窟。未審付囑何人。師曰。教我向誰說。曰。恁麼則靈山付囑。不異今日。師曰。你甚麼處見靈山。問。法眼寶印。和尚親傳。未審今日當付何人。師曰。鼕鼕鼓。一頭打。

(The monk went on:) 'what is the king?' The Master said, 'The sun dawns and the moon is bright.' The monk said, 'How should one understand it?' The Master said, 'Who is the student?' Then he said, 'The world at peace, the great king living long, the land abundant and joyful, without any calamity—this is the Buddha's word. The old does not change the present, and not one word shifts; it can settle old and present. Understand it well, you elders.' Another monk asked, 'The ancients said: there is a thing before heaven and earth, formless and originally still. What is the thing before heaven and earth?' The Master said, 'Not the same, not combined.' The monk said, 'What is formless and originally still?' The Master said, 'Who asks about before heaven and earth?' The monk said, 'Then the realm is still and one roams alone in the forest.' The Master said, 'Why talk nonsense?' Then he said, 'The Buddhadharma is not this principle. Do you want to understand? When speech issues it is not sound, and before form there is no thing—only then will you understand the world at peace and the great king living long. Standing long. Take care.' Ascending the hall: 'The Buddhadharma is present and complete, all is fully provided. Have you not heard it said that it is round as the great void, lacking nothing and with nothing left over? If it is so, then who lacks and who has left over, who is right and who is wrong, who understands and who does not understand? Therefore it is said: going east is also the elder, going west is also the elder, going south is also the elder, going north is also the elder. Why then do east, west, south, and north come to be? If you understand, then naturally the road of seeing, hearing, sensing, and knowing is cut off, and all dharmas appear before you. Why is it so? Because the dharma-body is signless, yet whatever the eye meets is its form; prajna is without knowing, yet it illumines according to conditions. Understand it thoroughly all at once, you elders. What should one who has left home do? This is the principle that is originally possessed; it is no extra burden. To know the mind and reach the original source is therefore called a monk. If you know the mind clearly, there is truly not a hair of obstruction. Elders, standing long. Take care.' Ascending the hall. A monk asked, 'Wishing to enter the sea of non-action, one first boards the boat of prajna. What is the boat of prajna?' The Master said, 'Ever without abiding.' The monk said, 'What is the sea of non-action?' The Master said, 'First understand the boat of prajna.' Asked, 'The ancient virtuous one said: climbing to heaven without borrowing a ladder, the whole earth has no road to walk. What is climbing to heaven without borrowing a ladder?' The Master said, 'Not leaving a hair's breadth of ground.' The monk said, 'What is the whole earth having no road to walk?' The Master said, 'What did I just tell you?' Then he said, 'The hundred thousand gates of samadhi, the hundred thousand gates of spiritual powers, the hundred thousand gates of wonderful function—none of them can get out of the sea of prajna. Why? Because all dharmas are established on the root of non-abiding. Therefore it is said: birth and death, coming and going, false and right, movement and stillness, a thousand changes and ten thousand transformations, are the Buddhas' gate of great samadhi; nothing surpasses this. You elders, all investigate it and add to the life of the Buddhadharma. Take care.' Ascending the hall. A monk asked, 'The World-Honored One entrusted the true Dharma eye to Mahakasyapa. Now Kasyapa is in the Pippala Cave—I do not understand to whom he entrusted it.' The Master said, 'To whom would you have me say it?' The monk said, 'Then the Vulture Peak entrustment is no different from today.' The Master said, 'Where do you see the Vulture Peak?' Asked, 'The jewel seal of the Dharma eye the Master has personally transmitted. I do not understand to whom it will be entrusted today.' The Master said, 'A drum goes dong dong, struck at one end,'

兩頭鳴。曰。恁麼則千聖同儔。古今不異。師曰。禪河浪靜。尋水迷源。僧清遇問。帝王請命師赴王恩。般若會中。請師舉唱。師曰。分明記取。曰。恁麼則雲臺寶網。同演妙音。師曰。清遇何在。曰。法王法如是。師曰。阿誰證明。乃曰。靈山付囑分明。諸上座一時驗取。若驗得更無別理。祇是如今。譬如太虗。日明雲暗。山河大地。一切有為世界。悉皆明現。乃至無為。亦復如是。世尊付囑。迄至於今。並無絲毫差別。更付阿誰。所以祖師道。心自本來心。本心非有法。有法有本心。非心非本法。此是靈山付囑榜樣。諸上座徹底會取好。莫虗度時光。國王恩難報。諸佛恩難報。父母師長恩難報。十方施主恩難報。況建置如是次第。佛法興隆。若非國王恩力。焉得如此。若要報恩。應須明徹道眼。入般若性海始得。久立。珍重。上堂。僧問。古德道。人空法亦空。二相本來同。師曰。山河大地。曰。學人不會。乞師方便。師曰。甚麼處不是方便。問。名假法假。人空法空。向去諸緣。請師直指。師曰。謝此一問。曰。不覩王居壯。焉知天子尊。師曰。貪觀天上月。失卻手中橈。問。敬中道。心清淨故法界清淨。如何是清淨心。師曰。迦陵頻伽。共命之鳥。曰。與法界是一是二。師曰。你自問別人。乃曰。大道廓然。詎齊今古。無名無相。是法是修。良由法界無邊。心亦無際。無事不彰。無言不顯。如是會得。喚作般若現前。理同真際。一切山河大地。森羅萬象。墻壁瓦礫。並無絲毫可得虧闕。無事久立。珍重。上堂。僧問。承師有言。九天擎玉印。七佛兆前心。如何是印。師曰。不露文。曰。如何是心。師曰。你名安嗣。乃曰。法界性海。如函如葢。如鉤如鎻。如金與金。位位皆齊。無纖毫參差。不相混濫。非一非異。非同非別。若歸實地去。法法皆到底。不是上來問箇如何若何便是。不問時便非。

(The Master went on:) 'and both ends sound.' The monk said, 'Then a thousand sages are of one company, and past and present are not different.' The Master said, 'The waves of the Chan river are still; seeking the water one loses the source.' The monk Qingyu asked, 'The emperor has sent for you, and the Master goes to the king's grace. In the prajna assembly, please, Master, raise and sing it.' The Master said, 'Remember it clearly.' The monk said, 'Then the jeweled nets of the cloud terrace all perform the wonderful sound.' The Master said, 'Where is Qingyu?' The monk said, 'The Dharma of the Dharma king is thus.' The Master said, 'Who bears witness?' Then he said, 'The Vulture Peak entrustment is clear; you elders verify it all at once. If you verify it, there is no other principle—it is only right now. It is like the great void: the sun bright and the clouds dark, mountains, rivers, and the great earth, all conditioned worlds, are all clearly manifest, and even the unconditioned is likewise so. The World-Honored One's entrustment, down to the present, has not a hair of difference. To whom else should it be entrusted? Therefore the patriarch said: the mind is originally the mind of itself; the original mind is not a dharma. When there is a dharma there is an original mind; when it is not mind it is not the original dharma. This is the model of the Vulture Peak entrustment. You elders, understand it thoroughly, and do not pass the time in vain. The king's grace is hard to repay, the Buddhas' grace is hard to repay, the grace of parents and teachers is hard to repay, the grace of the donors of the ten directions is hard to repay. Moreover, to establish such a sequence and make the Buddhadharma flourish—were it not for the king's gracious power, how could it be so? If you wish to repay the grace, you must make clear the eye of the Way and enter the sea of the prajna nature. Standing long. Take care.' Ascending the hall. A monk asked, 'The ancient virtuous one said: the person is empty and the dharma is also empty; the two signs are originally the same.' The Master said, 'Mountains, rivers, and the great earth.' The monk said, 'I do not understand; I beg the Master for an expedient.' The Master said, 'Where is it not an expedient?' Asked, 'Names are false and dharmas are false; the person is empty and the dharma is empty. Turning to the various conditions—please, Master, point directly.' The Master said, 'Thank you for this question.' The monk said, 'Without seeing the king's dwelling, how can one know the Son of Heaven's honor?' The Master said, 'Greedily watching the moon in the sky, one loses the oar in one's hand.' Asked, 'The reverent one said: because the mind is pure, the dharma-realm is pure. What is the pure mind?' The Master said, 'The kalavinka bird, the bird of shared life.' The monk said, 'Is it one with the dharma-realm or two?' The Master said, 'Ask someone else yourself.' Then he said, 'The great Way is vast—how could it be equal to past and present? Without name and without sign, it is dharma and it is practice. Truly because the dharma-realm is boundless, the mind too has no limit. Nothing is not made manifest, no word is not revealed. If you understand it thus, it is called prajna present before you, and principle is the same as the true limit. All mountains, rivers, and the great earth, the myriad forms, walls and tiles, have not a hair of deficiency. Nothing further. Standing long. Take care.' Ascending the hall. A monk asked, 'The Master has a saying: nine heavens hold up the jade seal, the seven Buddhas foretell the former mind. What is the seal?' The Master said, 'It does not reveal its writing.' The monk said, 'What is the mind?' The Master said, 'Your name is Ansi.' Then he said, 'The sea of the nature of the dharma-realm is like a box, like a lid, like a hook, like a lock, like gold with gold. Every position is equal, without a hair of divergence, without mixing together. Not one and not different, not the same and not separate. If you go to the solid ground, every dharma reaches the bottom. It is not that asking how and what is right, and not asking is wrong.'

在長連床上坐時是有。不坐時是無。祇如諸方老宿。言教在世。如恆河沙。如來一大藏經。卷卷皆說佛理。句句盡言佛心。因甚麼得不會去。若一向織絡言教。意識解會。饒上座經塵沙劫。亦不能得徹。此喚作顛倒知見。識心活計。竝無得力處。此葢為根腳下不明。若究盡諸佛法源。河沙大藏。一時現前。不欠絲毫。不剩絲毫。諸佛時常出世。時常說法度人。未曾間歇。乃至猿啼鳥呌。草木叢林。常助上座發機。未有一時不為上座。有如是奇特處。可惜許。諸上座大家究取。令法久住世間。增益人天壽命。國王安樂。無事。珍重。上堂。舉古者道。吾有一言。天上人間。若人不會。綠水青山。且作麼生是一言底道理。古人語須是曉達始得。若是將言而名。於言未有箇會處。良由究盡諸法根蔕。始會一言。不是一言半句思量解會喚作一言。若會言語道斷。心行處滅。始到古人境界。亦不是閉目藏睛。暗中無所見。喚作言語道斷。且莫賺會。佛法不是這箇道理。要會麼。假饒經塵沙劫說。亦未曾有半句到諸上座。經塵沙劫不說。亦未曾欠少半句。應須徹底會去始得。若如是斟酌名言。空勞心力。並無用處。與諸上座共相證明。後學初心。速須究取。久立。珍重。上堂。僧問。髑髏常幹世界。鼻孔摩觸家風。如何是髑髏常幹世界。師曰。更待答話在。曰。如何是鼻孔摩觸家風。師曰。時復舉一徧。問。一人執炬自燼其身。一人抱冰橫屍於路。此二人阿誰辨道。師曰。不遺者。曰。不會。乞師指示。師曰。你名敬新。曰。未審還有人證明也無。師曰。有。曰。甚麼人證明。師曰。敬新。問。牛頭未見四祖時如何。師曰。異境靈蹤。覩者皆羨。曰。見後如何。師曰。適來向你道甚麼。問。古者道。敲打虗空鳴觳觳。石人木人齊應諾。六月降雪落紛紛。此是如來大圓覺。如何是敲打虗空底。師曰。崑崙奴著鐵袴。

(The Master went on:) 'Sitting on the long bench, it is there; not sitting, it is not there. As for the old masters everywhere, their words and teachings in the world are like the sands of the Ganges. The Tathagata's one great canon—every scroll speaks the Buddha's principle, every sentence speaks the Buddha's mind. Why then do you not understand? If you always weave words and teachings and understand with consciousness, even through dust-kalpa after dust-kalpa, the elder will not get through. This is called inverted knowledge and views, the business of the knowing mind, and there is no place of strength in it. This is because the root of the feet is not clear. If you fully investigate the source of all Buddhadharma, the great canon with its Ganges-sand texts appears all at once, lacking not a hair and with not a hair left over. The Buddhas are ever appearing in the world, ever speaking the Dharma to save people, without a moment's pause. Even the cries of apes and birds, grass, trees, and thickets, ever help the elder to bring forth the mechanism—there is never a time when they are not for the elder. There is such a wonderful thing. What a pity. You elders, all investigate it, so that the Dharma may long abide in the world, adding to the lifespan of gods and men, and the king be at peace. Nothing further. Take care.' Ascending the hall. He brought up the ancient one's words: 'I have one phrase, in heaven and among men. If a person does not understand it, green waters and blue mountains.' 'Now how is the principle of one phrase? One must be clear and penetrating about the ancients' words to get it. If you name it with words, in the words there is no place of understanding. Truly only by fully investigating the root of all dharmas will you understand one phrase. It is not one phrase or half a phrase, thought about and understood, that is called one phrase. If you understand that the way of words is cut off and the place of mental activity is extinguished, only then do you reach the ancients' realm. Nor is it closing the eyes and hiding the pupils, seeing nothing in the dark, that is called the way of words being cut off. Do not be deceived. The Buddhadharma is not this principle. Do you want to understand? Even speaking through dust-kalpas, not half a phrase has ever reached you elders. Even not speaking through dust-kalpas, not half a phrase has ever been lacking. You must understand thoroughly to get it. If you thus weigh and measure names and words, you waste mind and strength in vain, and it is of no use. I bear witness together with you elders. Later students of first resolve must quickly investigate it. Standing long. Take care.' Ascending the hall. A monk asked, 'The skull always dries the world, the nostril rubs against the house style. What is the skull always drying the world?' The Master said, 'Wait until there is an answer.' The monk said, 'What is the nostril rubbing against the house style?' The Master said, 'Bring it up once more from time to time.' Asked, 'One man holds a torch and burns himself up; one man embraces ice and lies dead on the road. Of these two, who can distinguish the Way?' The Master said, 'The one who does not leave anything.' The monk said, 'I do not understand; I beg the Master to instruct me.' The Master said, 'Your name is Jingxin.' The monk said, 'I do not understand whether anyone bears witness.' The Master said, 'There is.' The monk said, 'Who bears witness?' The Master said, 'Jingxin.' Asked, 'What was it like before Niutou saw the Fourth Patriarch?' The Master said, 'Strange realms and numinous traces—all who see them envy.' The monk said, 'And after seeing?' The Master said, 'What did I just tell you?' Asked, 'The ancients said: striking the void it sounds hu-hu; stone men and wooden men all answer. In the sixth month snow falls in profusion; this is the Tathagata's great perfect enlightenment. What is striking the void?' The Master said, 'A Kunlun slave wearing iron trousers,'

打一棒行一步。曰。恁麼則石人木人齊應諾也。師曰。你還聞麼。乃曰。諸佛法門。時常如是。譬如大海。千波萬浪。未甞暫住。未甞暫有。未甞暫無。浩浩地光明自在。宗三世於毛端。圓古今於一念。應須徹底明達始得。不是問一則語。記一轉話。巧作道理。風雲水月。四六入對。便當佛法。莫自賺。諸上座究竟無益。若徹底會去。實無可隱藏。無剎不彰。無塵不現。直下凡夫。位齊諸佛。不用纖毫氣力。一時會取好。無事。珍重。師因興教明和尚問曰。飲光持釋迦丈六之衣。在鷄足山候彌勒下生。將丈六之衣披在千尺之身。應量恰好。祇如釋迦身長丈六。彌勒身長千尺。為復是身解短邪。衣解長邪。師曰。汝卻會。明拂袖便出去。師曰。小兒子。山僧若答汝不是。當有因果。汝若不是。吾當見之。明歸七日。吐血。浮光和尚勸曰。汝速去懺悔。明乃至師方丈。悲泣曰。願和尚慈悲。許某懺悔。師曰。如人倒地。因地而起。不曾教汝起倒。明又曰。若許懺悔。某當終身給侍。師為出語曰。佛佛道齊。宛爾高低。釋迦彌勒。如印印泥。開寶四年辛未。華頂西峰忽摧。聲震一山。師曰。吾非久矣。明年六月。大星殞於峰頂。林木變白。師乃示疾於蓮華峰。參問如常。二十八日。集眾言別。跏趺而逝。

(The Master went on:) 'strike one blow and take one step.' The monk said, 'Then stone men and wooden men all answer.' The Master said, 'Do you still hear it?' Then he said, 'The Buddhas' Dharma gate is ever thus. It is like the great sea: a thousand waves and ten thousand billows never abide for a moment, never exist for a moment, never are absent for a moment. Vastly, the light is at ease. It gathers the three times in the tip of a hair and rounds past and present in a single thought. You must understand it thoroughly to get it. It is not asking one phrase, memorizing one turning word, cleverly making up principles—clouds and wind, water and moon, parallel phrases in fours and sixes—and taking that for Buddhadharma. Do not deceive yourselves. You elders, in the end it is of no benefit. If you understand it thoroughly, truly there is nothing to conceal. No land is not made manifest, no dust is not revealed. Right here the ordinary person is equal in rank to the Buddhas. Without a hair of effort, understand it all at once. Nothing further. Take care.' Because the monk Xingjiao Ming asked the Master, 'Yinguang held Sakyamuni's twelve-foot robe and waited at Mount Cock's Foot for Maitreya to descend; he will drape the twelve-foot robe on a body of a thousand feet, and the measure will fit exactly. Now Sakyamuni's body was twelve feet and Maitreya's body is a thousand feet—is it that the body knows how to be short, or the robe knows how to be long?' The Master said, 'You do understand.' Ming flicked his sleeve and went out. The Master said, 'Little boy, if my answer to you is wrong, there will be cause and effect. If you are wrong, I will see it.' Ming went back and after seven days vomited blood. The monk Fuguang urged him, 'Go quickly and repent.' Ming then went to the Master's quarters, wept bitterly, and said, 'I beg the Master's compassion; allow me to repent.' The Master said, 'Like a person who falls down—he rises from the ground. I never taught you to fall and rise.' Ming also said, 'If you allow me to repent, I will serve you for life.' The Master spoke for him: 'Buddha and Buddha are equal in the Way, yet there is high and low. Sakyamuni and Maitreya are like a seal pressed on clay.' In the xinwei year, the fourth year of Kaibao, the west peak of Huading suddenly collapsed, and the sound shook the whole mountain. The Master said, 'I have not long to live.' The next year in the sixth month a great star fell on the peak's summit, and the trees and woods turned white. The Master then showed illness at Lotus Peak, and his inquiries continued as usual. On the twenty-eighth day he gathered the assembly, said farewell, sat cross-legged, and passed away.

金陵清涼泰欽法燈禪師

Chan Master Fadeng Taiqin of Qingliang in Jinling

魏府人也。生而知道。辯才無礙。入法眼之室。海眾歸之。僉曰敏匠。初住洪州雙林院。開堂日。指法座曰。此山先代尊宿曾說法來。此座高廣。不才何陞。古昔有言。作禮須彌燈王如來。乃可得坐。且道須彌燈王如來今在何處。大眾要見麼。一時禮拜。便陞座。良久曰。大眾祇如此。也還有會處麼。僧問。如何是雙林境。師曰。畫也畫不成。曰。如何是境中人。師曰。且去。境也未識且討人。又僧問。一佛出世。震動乾坤。和尚出世。震動何方。師曰。甚麼處見震動。曰。爭奈即今何。師曰。今日有甚麼事。有僧出禮拜。師曰。道者。前時謝汝請我。將甚麼與汝好。僧擬問次。師曰。將謂相悉。卻成不委。問。如何是西來密密意。師曰。苦。問。一佛出世。普潤群生。和尚出世。當為何人。師曰。不徒然。曰。恁麼則大眾有賴也。師曰。何必。乃曰。且住得也。久立。尊官及諸大眾。今日相請勤重。此箇殊功。比喻何及。所以道。未了之人聽一言。祇這如今誰動口。便下座。立倚拄杖而告眾曰。還會麼。天龍寂聽而雨華莫作。須菩提幀子畵將去。且恁麼信受奉行。問。新到近離甚處。僧曰。廬山。師拈起香合曰。廬山還有這箇也無。僧無對。師自代雲。尋香來禮拜和尚。問。百骸俱潰散。一物鎮長靈。未審百骸一物。相去多少。師曰。百骸一物。一物百骸。次住上藍護國院。僧問。十方俱擊皷。十處一時聞。如何是聞。師曰。汝從那方來。問。善行菩薩道。不染諸法相。如何是菩薩道。師曰。諸法相。曰。如何得不染去。師曰。染著甚麼處。問。不久開選場。還許學人選也無。師曰。汝是點額人。又曰。汝是甚麼科目。問。如何是演大法義。師曰。我演何似汝演。次住金陵龍光院。上堂。維那白椎雲。法筵龍象眾。當觀第一義。師曰。維那早是第二義。長老即今是第幾義。乃舉衣袖曰。會麼。大眾。

was a man of Weifu. He knew the Way from birth and his eloquence was unobstructed. He entered Fayan's room, and the assembly of the sea turned to him, all calling him a keen craftsman. He first lived at Shuanglin Monastery in Hongzhou. On the day of the opening of the hall, he pointed at the Dharma seat and said, 'The venerable ones of former generations on this mountain have spoken the Dharma here. This seat is high and broad—how can an untalented one ascend it? The ancients had a saying: bowing to the Tathagata Sumeru Lamp King, one may then sit. Tell me, where is the Tathagata Sumeru Lamp King now? Does the assembly want to see him?' At once he bowed and ascended the seat. After a long while he said, 'The assembly is just thus—is there still a place of understanding?' A monk asked, 'What is the realm of Shuanglin?' The Master said, 'It cannot be painted.' The monk said, 'What is the person in the realm?' The Master said, 'Go away for now. You do not even know the realm, and you seek the person.' Another monk asked, 'When one Buddha appears in the world, he shakes heaven and earth. When the Master appears in the world, what does he shake?' The Master said, 'Where do you see shaking?' The monk said, 'What is to be done about right now?' The Master said, 'What matter is there today?' A monk came forward and bowed. The Master said, 'Man of the Way, earlier I thanked you for inviting me—with what should I treat you well?' As the monk was about to ask, the Master said, 'I thought you understood me, but instead you do not understand.' Asked, 'What is the secret meaning of the coming from the West?' The Master said, 'Bitter.' Asked, 'When one Buddha appears in the world, he moistens all living beings. When the Master appears in the world, for whom is it?' The Master said, 'Not in vain.' The monk said, 'Then the assembly has something to rely on.' The Master said, 'Why must it be?' Then he said, 'Just stay a while. Standing long. The honored officials and the whole assembly have invited me today with great earnestness. This extraordinary merit—what comparison can reach it? Therefore it is said: you who have not finished, hear one phrase—who is it right now that moves the mouth?' Then he descended from the seat. Standing, leaning on his staff, he told the assembly, 'Do you understand? The dragons of heaven listen in silence and the flowers of heaven do not fall. Take the portrait of Subhuti and paint it. Just thus faithfully receive and practice.' Asked, 'Where has the newcomer lately come from?' The monk said, 'Mount Lu.' The Master picked up an incense box and said, 'Does Mount Lu still have this?' The monk had no reply. The Master answered in his place, 'I came seeking incense to bow to the Master.' Asked, 'The hundred bones all decay, one thing ever keeps its spirit. I do not understand how far apart the hundred bones and the one thing are.' The Master said, 'The hundred bones and the one thing; the one thing and the hundred bones.' Later he lived at Shanglan Huguo Monastery. A monk asked, 'Drums are struck in all ten directions and heard at ten places at once. What is hearing?' The Master said, 'From which direction have you come?' Asked, 'To practice the Bodhisattva path well and not be stained by the signs of dharmas—what is the Bodhisattva path?' The Master said, 'The signs of dharmas.' The monk said, 'How can one not be stained?' The Master said, 'What are you stained by?' Asked, 'Soon the examination hall will open—will students be allowed to enter?' The Master said, 'You are one who has been marked on the forehead.' He added, 'What is your subject?' Asked, 'What is expounding the great meaning of the Dharma?' The Master said, 'How is my expounding like your expounding?' Later he lived at Longguang Monastery in Jinling. Ascending the hall, the precentor struck the mallet and said, 'The dragons and elephants of the Dharma feast should contemplate the first principle.' The Master said, 'The precentor is already at the second principle. At what principle is the Elder now?' Then he raised his sleeve and said, 'Do you understand? Assembly,'

此是手舞足蹈。莫道五百生前曾為樂主來。或有疑情。請垂見示。時有僧問。如何是諸佛正宗。師曰。汝是甚麼宗。曰。如何。師曰。如何即不會。問。上藍一曲師親唱。今日龍光事若何。師曰。汝甚麼時到上藍來。曰。諦當事如何。師曰。不諦當即別處覓。問。如何是佛法大意。師曰。且問小意。卻來與汝大意。師後住清涼大道場。上堂。僧出禮拜次。師曰。這僧最先出。為大眾答國主深恩。僧便問。國主請命。祖席重開。學人上來。請師直指心源。師曰。上來卻下去。問。法眼一燈。分照天下。和尚一燈。分照何人。師曰。法眼甚麼處分照來。師乃曰。某甲本欲居山藏拙。養病過時。奈緣先師有未了底公案。出來與他了卻。時有僧問。如何是先師未了底公案。師便打。曰。祖禰不了。殃及兒孫。曰。過在甚麼處。師曰。過在我殃及你。江南國主為鄭王時。受心法於法眼之室。暨法眼入滅。復甞問師曰。先師有甚麼不了底公案。師曰。見分㭊次。異日。又問曰。承聞長老於先師有異聞底事。師作起身勢。國主曰。且坐。師謂眾曰。先師法席五百眾。今祇有十數人在諸方為導首。你道莫有錯指人路底麼。若錯指。教他入水入火。落坑落壍。然古人又道。我若向刀山。刀山自摧折。我若向鑊湯。鑊湯自消滅。且作麼生商量。言語即熟。及問著便生疎去。何也。祇為隔闊多時。上座但會我甚麼處去不得。有去不得者為眼等諸根．色等諸法。諸法且置。上座開眼見甚麼。所以道。不見一法即如來。方得名為觀自在。珍重。師開寶八年六月示疾。告眾曰。老僧臥疾。強牽拖與汝相見。如今隨處道場。宛然化城。且道作麼生是化城。不見古導師雲。寶所非遙。須且前進。及至城所。又道我所化作。今汝諸人試說箇道理看。是如來禪．祖師禪還定得麼。汝等雖是晚生。須知僥忝我國主。凡所勝地建一道場。所須不闕。

(The Master went on:) 'this is dancing with hands and feet. Do not say that five hundred years ago I was a master of music. If anyone has doubts, please let them be shown.' Then a monk asked, 'What is the orthodox school of the Buddhas?' The Master said, 'What school are you?' The monk said, 'How is it?' The Master said, 'How it is you do not understand.' Asked, 'The Master himself sings a tune at Shanglan. What of the matter at Longguang today?' The Master said, 'When did you come to Shanglan?' The monk said, 'What about the true matter?' The Master said, 'If it is not true, look elsewhere.' Asked, 'What is the great meaning of Buddhadharma?' The Master said, 'First ask the small meaning, then I will give you the great meaning.' Later the Master lived at the Qingliang great bodhimanda. Ascending the hall. When a monk came forward to bow, the Master said, 'This monk came forward first, to answer the king's deep grace for the assembly.' The monk then asked, 'The king has sent for you and the ancestral seat is reopened. A student comes forward—please, Master, point directly to the source of mind.' The Master said, 'Coming forward, then going down.' Asked, 'The one lamp of Fayan shines throughout the world. The Master's one lamp shines for whom?' The Master said, 'Where does Fayan shine?' Then the Master said, 'I originally wished to live in the mountains and hide my clumsiness, nursing illness and passing the time. But because the late Master left an unfinished case, I came out to settle it with him.' Then a monk asked, 'What is the late Master's unfinished case?' The Master hit him and said, 'The ancestors did not finish it, and the calamity falls on the children and grandchildren.' The monk said, 'Where is the fault?' The Master said, 'The fault is mine, and the calamity falls on you.' The king of Jiangnan, when he was Prince Zheng, received the mind-dharma in Fayan's room. After Fayan passed into quiescence, he once asked the Master, 'What unfinished case did the late Master have?' The Master said, 'He is being sorted out now.' Another day he asked again, 'I hear the Elder had something unusual about the late Master.' The Master made the gesture of leaving home. The king said, 'Sit awhile.' The Master said to the assembly, 'The late Master's Dharma seat had five hundred followers; now only a dozen or so are leaders in the various regions. Tell me, could there be any who point out people's road wrongly? If they point wrongly, they send people into water and fire, into pits and moats. Yet the ancients also said: if I turn toward the mountain of knives, the mountain of knives breaks of itself. If I turn toward the boiling cauldron, the cauldron is extinguished of itself. Now how is one to deliberate? With words one is fluent, but when asked one becomes awkward. Why? Only because too long a time has passed. Elders, just understand where I cannot go. What cannot go is the faculties such as the eye and the dharmas such as form. Set the dharmas aside. When the elder opens his eyes, what does he see? Therefore it is said: not seeing a single dharma is the Tathagata, and only then can one be called Avalokitesvara. Take care.' In the sixth month of the eighth year of Kaibao the Master showed illness and told the assembly, 'This old monk lies ill and forces himself to drag himself out to see you. Now wherever there is a bodhimanda, it is clearly a conjured city. Tell me, what is the conjured city? Have you not heard the ancient guiding teacher say: the jeweled place is not far; you must simply go forward. And when you reach the city, he says again, what I made is conjured. Now try to say a principle. Can you settle whether it is the Tathagata Chan or the patriarch Chan? Though you are late-born, you must know that you have undeservedly received the king's favor. Wherever there is a surpassing place, a bodhimanda is built, and nothing needed is lacking,'

祇要汝開口。如今不知阿那箇是汝口。爭答効他四恩三有。欲得會麼。但識口必無咎。縱有咎因汝有。我今火風相逼。去住是常道。老僧住持。將逾一紀。每承國主助發。至於檀越。十方道侶。主事小師。皆赤心為我。默而難言。或披麻帶布。此即順俗。我道違真。且道順好違好。然但順我道。即無顛倒。我之遺骸。必於南山大智藏和尚左右乞一墳冢。升沉皎然。不淪化也。努力。珍重。二十四日安坐而終。

(The Master went on:) 'only requiring you to open your mouth. Now you do not know which is your mouth. How can you repay the four graces and the three existences? Do you want to understand? Just know the mouth and there will surely be no fault. Even if there is a fault, it comes from your having it. I am now pressed by fire and wind, and going or staying is the constant way. This old monk has been abbot for more than twelve years. I have always received the king's help, and as for the donors, the fellow practitioners of the ten directions, and the junior administrators—all have been wholehearted for me, silent and hard to speak of. Some wear hemp and cloth; that follows custom, but my Way goes against the true. Tell me, is following good or going against good? Yet if one simply follows my Way, there is no inversion. As for my remains, you must beg a grave beside the monk Dazhicang of the southern mountain. Rising and sinking are clear and bright; one is not lost in transformation. Strive. Take care.' On the twenty-fourth day he sat at ease and passed away.

杭州靈隱清聳禪師

Chan Master Qingsong of Lingyin in Hangzhou