The Five Lamps Meeting at the Source, Scroll Seven

廬山化城寺慧朗禪師

Chan Master Huilang of Huacheng Monastery on Mount Lu

江南相國宋齊丘請開堂。師陞座曰。今日令公請山僧為眾。莫非承佛付囑。不忘佛恩。眾中有問話者出來。為令公結緣。僧問。令公親降。大眾雲臻。從上宗乘。請師舉唱。師曰。莫是孤負令公麼。問。師常苦口。為甚麼學人己事不明。師曰。闍黎甚麼處不明。曰。不明處。請師決斷。師曰。適來向汝道甚麼。曰。恁麼則全因今日去也。師曰。退後。禮三拜。

The minister of Jiangnan, Song Qiqiu, invited him to open the hall. The Master ascended the seat and said, 'Today the Duke has invited this mountain monk for the sake of the assembly, surely to carry on the Buddha's entrustment and not forget the Buddha's grace. If there is anyone in the assembly who would ask, come forward and form a connection for the Duke.' A monk asked, 'The Duke has come in person and the assembly gathers like clouds. The ancestral vehicle from of old—please, Master, raise and sing it.' The Master said, 'Am I failing the Duke?' Asked, 'The Master is always earnest, so why is the student's own matter not clear?' The Master said, 'Where is it not clear to you, Acharya?' The monk said, 'Where it is not clear, please, Master, decide it.' The Master said, 'What did I just tell you?' The monk said, 'Then it is entirely due to today.' The Master said, 'Step back. Bow three times.'

杭州慧日永明寺道鴻通辯禪師

Chan Master Daohong Tongbian of Hui Ri Yongming Monastery in Hangzhou

僧問。遠離天台境。來登慧日峰。久聞師子吼。今日請師通。師曰。聞麼。曰。恁麼則昔日崇壽。今日永明也。師曰。幸自靈利。何須亂道。乃曰。大道廓然。古今常爾。真心周徧。如量之智皎然。萬象森羅。鹹真實相。該天括地。亙古亙今。大眾還會麼。還辯白得麼。僧問。國王嘉命。公貴臨筵。未審今日當為何事。師曰。驗取。曰。此意如何。師曰。甚麼處去來。曰。恁麼則成造次也。師曰。休亂道。

A monk asked, 'Having left the realm of Tiantai afar, I come to climb Hui Ri Peak. Long have I heard the lion's roar; today I beg the Master to convey it.' The Master said, 'Do you hear it?' The monk said, 'Then the Chongshou of old is the Yongming of today.' The Master said, 'Fortunately you are clever—why talk nonsense?' Then he said, 'The great Way is vast, and past and present are ever thus. The true mind pervades everywhere, and the wisdom that measures according to reality is bright and clear. The myriad forms are all the true sign. It spans heaven and encompasses earth, from ancient times to the present. Does the assembly understand? Can you make it clear?' A monk asked, 'The king has issued a gracious command and the nobles have come to the feast. I do not understand what matter today is for.' The Master said, 'Verify it.' The monk said, 'What does this mean?' The Master said, 'Where have you been?' The monk said, 'Then it has become hasty.' The Master said, 'Stop talking nonsense.'

高麗國靈鑒禪師

Chan Master Lingjian of the country of Koryo

僧問。如何是清淨伽藍。師曰。牛欄是。問。如何是佛。師曰。拽出癲漢著。

A monk asked, 'What is the pure monastery?' The Master said, 'The ox shed is.' Asked, 'What is the Buddha?' The Master said, 'Drag out the madman.'

荊門上泉和尚

The Master of Shangquan in Jingmen

僧問。二龍爭珠。誰是得者。師曰。我得。問。遠遠投師。如何一接。師按杖視之。其僧禮拜。師便喝。問。尺璧無瑕時如何。師曰。我不重。曰。不重後如何。師曰。火裡蝍蟟飛上天。

A monk asked, 'Two dragons fight over a pearl—who gets it?' The Master said, 'I get it.' Asked, 'Coming from afar to seek a teacher, how will you receive me once?' The Master pressed his staff and looked at him. The monk bowed. The Master shouted. Asked, 'What about when a foot-long jade disc has no flaw?' The Master said, 'I do not prize it.' The monk said, 'What about after not prizing it?' The Master said, 'A cicada in the fire flies up to heaven.'

廬山大林寺僧遁禪師

Chan Master Sengdun of Dalin Monastery on Mount Lu

初住圓通。有僧舉。僧問玄沙。向上宗乘。此間如何言論。沙曰。少人聽。未審玄沙意旨如何。師曰。待汝移卻石耳峰。我即向汝道(歸宗柔別雲。且低聲)。

He first lived at Yuantong. A monk brought up: a monk asked Xuansha, 'The vehicle above—how is it spoken of here?' Xuansha said, 'Few people listen.' He did not understand Xuansha's intent. The Master said, 'When you move away Stone Ear Peak, then I will tell you.' (Guizong Rou said in his place, 'Keep your voice down.')

池州仁王院緣勝禪師

Chan Master Yuansheng of Renwang Monastery in Chizhou

僧問。農家擊壤時如何。師曰。僧家自有本分事。曰。不問僧家本分事。農家擊壤時如何。師曰。話頭何在。

A monk asked, 'What about when the farmer strikes the ground in song?' The Master said, 'The monk's house has its own original matter.' The monk said, 'I do not ask about the monk's original matter. What about when the farmer strikes the ground in song?' The Master said, 'Where is the point of the words?'

青原下十世

The Tenth Generation below Qingyuan

天台韶國師法嗣

Dharma Heirs of National Teacher Shao of Tiantai

杭州慧日永明延壽智覺禪師

Chan Master Zhijue, Yanshou of Hui Ri Yongming Monastery in Hangzhou

餘杭王氏子。總角之歲。歸心佛乘。既冠不茹葷。日唯一食。持法華經。七行俱下。才六旬。悉能誦之。感群羊跪聽。年二十八。為華亭鎮將。屬翠巖參禪師遷止龍冊寺。大闡玄化。時吳越文穆王知師慕道。乃從其志。遂禮翠巖為師。執勞供眾。都忘身宰。衣不繒纊。食無重味。野蔬布襦。以遣朝夕。尋往天台山天柱峰。九旬習定。有烏類斥鷃。巢於衣襵中。暨謁韶國師。一見而深器之。密授玄旨。仍謂師曰。汝與元帥有緣。他日大興佛事。初住雪竇。上堂。雪竇這裡。迅瀑千尋。不停纖粟。奇巖萬仞。無立足處。汝等諸人。向甚麼處進步。僧問。雪竇一徑。如何履踐。師曰。步步寒華結。言言徹底冰。師有偈曰。孤猿呌落中巖月。野客吟殘半夜燈。此境此時誰得意。白雲深處坐禪僧。忠懿王請開山靈隱新寺。明年遷永明大道場。眾盈二千。僧問。如何是永明妙旨。師曰。更添香著。曰。謝師指示。師曰。且喜沒交涉。僧禮拜。師曰。聽取一偈。欲識永明旨。門前一湖水。日照光明生。風來波浪起。問。學人久在永明。為甚麼不會永明家風。師曰。不會處會取。曰。不會處如何會。師曰。牛胎生象子。碧海起紅塵。問。成佛成祖。亦出不得。六道輪回。亦出不得。未審出甚麼處不得。師曰。出汝問處不得。問。教中道。一切諸佛及諸佛法。皆從此經出。如何是此經。師曰。長時轉不停。非義亦非聲。曰。如何受持。師曰。若欲受持者。應須著眼聽。問。如何是大圓鏡。師曰。破砂盆。師居永明十五載。度弟子一千七百人。開寶七年入天台山度戒約萬餘人。常與七眾授菩薩戒。夜施鬼神食。朝放諸生類。不可稱算。六時散華行道。餘力念法華經。計萬三千部。著宗鏡錄一百卷。詩偈賦詠凡千萬言。播於海外。高麗國王覧師言教。遣使齎書。敘弟子之禮。奉金線織成袈裟．紫水精珠．金藻罐等。

was a son of the Wang family of Yuhang. In his childhood he turned his heart to the Buddha vehicle. When he came of age he did not eat meat and took only one meal a day. He upheld the Lotus Sutra and could read seven lines at once. In only sixty days he could recite it all. He moved a flock of sheep to kneel and listen. At twenty-eight he was a garrison commander at Huating. It happened that Chan Master Cuiyan came to dwell at Longce Monastery and greatly spread the profound teaching. At that time King Wenmu of Wu and Yue knew that the Master aspired to the Way, and let him follow his wish, so he took Cuiyan as his teacher. He did the labor and served the assembly, forgetting his own body. His clothes were not of silk, his food had no rich flavors. Wild vegetables and a cloth jacket carried him through morning and evening. Before long he went to Tianzhu Peak on Mount Tiantai and practiced concentration for ninety days. A bird like a quail nested in the folds of his robe. When he met National Teacher Shao, at first sight Shao thought highly of him and secretly transmitted the profound purport, telling the Master, 'You have a karmic connection with the marshal; one day you will greatly prosper the Buddha's work.' He first lived at Xuedou. Ascending the hall: 'Here at Xuedou the swift waterfall drops a thousand fathoms and does not hold even a grain. The strange cliffs are ten thousand fathoms high, with no place to set foot. You people, where will you step forward?' A monk asked, 'The one path of Xuedou—how does one tread it?' The Master said, 'Every step congeals cold flowers; every word is ice to the bottom.' The Master had a verse: 'The lone ape's cry drops the moon on the middle cliff; the wild guest's chant wears out the midnight lamp. Who grasps the meaning of this realm at this hour? The monk sitting in meditation deep in the white clouds.' King Zhongyi invited him to open the new Lingyin Monastery on the mountain. The next year he moved to the Yongming great bodhimanda, where the assembly numbered two thousand. A monk asked, 'What is the wonderful purport of Yongming?' The Master said, 'Add more incense.' The monk said, 'Thank you, Master, for the instruction.' The Master said, 'I am glad there is no connection.' The monk bowed. The Master said, 'Listen to a verse. If you would know the purport of Yongming, there is a lake before the gate. The sun shines and light is born; the wind comes and waves arise.' Asked, 'I have long been at Yongming—why do I not understand the Yongming house style?' The Master said, 'Understand it where you do not understand.' The monk said, 'How does one understand where one does not understand?' The Master said, 'An ox bears an elephant calf; the blue sea gives rise to red dust.' Asked, 'Becoming a Buddha or a patriarch, one still cannot get out. In the six paths of rebirth, one still cannot get out. I do not understand from where one cannot get out.' The Master said, 'From the place you ask, you cannot get out.' Asked, 'The teachings say: all Buddhas and all Buddhadharmas come forth from this sutra. What is this sutra?' The Master said, 'It turns without pause for long ages; it is neither meaning nor sound.' The monk said, 'How should one uphold it?' The Master said, 'If you wish to uphold it, you should listen with your eyes.' Asked, 'What is the great perfect mirror?' The Master said, 'A broken clay basin.' The Master lived at Yongming for fifteen years and ordained seventeen hundred disciples. In the seventh year of Kaibao he entered Mount Tiantai and ordained more than ten thousand in the precept assembly. He often gave the Bodhisattva precepts to the seven assemblies. At night he fed the ghosts and spirits, and in the morning released living creatures, beyond counting. Six times a day he scattered flowers and walked the path. With his remaining strength he recited the Lotus Sutra, by count thirteen thousand scrolls. He wrote the Record of the Mirror of the School in one hundred scrolls. His poems, verses, rhapsodies, and songs altogether ran to a million words and spread overseas. When the king of Koryo read the Master's words and teachings, he sent envoys with a letter, expressing the rites of a disciple. He offered a robe woven of gold thread, purple crystal beads, and a golden brocade jar.

彼國僧三十六人。皆承印記。前後歸本國。各化一方。開寶八年十二月示疾。越二日焚香告眾。跏趺而寂。塔於大慈山。

Thirty-six monks of that country all received his seal of confirmation, and returning to their own country one after another, each transformed a region. In the twelfth month of the eighth year of Kaibao the Master showed illness. Two days later he burned incense, told the assembly, sat cross-legged, and passed away. His stupa is on Mount Daci.

蘇州長壽院朋彥廣法禪師

Chan Master Pengyan Guangfa of Changshou Monastery in Suzhou

永嘉秦氏子。僧問。如何是玄旨。師曰。四稜塌地。問。如何是絕絲毫底法。師曰。山河大地。曰。恁麼則即相而無相也。師曰。也是狂言。問。如何是徑直之言。師曰。千迃萬曲。曰。恁麼則無不總是也。師曰。是何言歟。問。如何是道。師曰。跋涉不易。

was a son of the Qin family of Yongjia. A monk asked, 'What is the profound purport?' The Master said, 'Four corners collapsed to the ground.' Asked, 'What is the dharma free of the least hair?' The Master said, 'Mountains, rivers, and the great earth.' The monk said, 'Then it is sign itself and yet signless.' The Master said, 'That too is wild talk.' Asked, 'What are straightforward words?' The Master said, 'A thousand twists and ten thousand bends.' The monk said, 'Then nothing is not it.' The Master said, 'What words are these?' Asked, 'What is the Way?' The Master said, 'The journey is not easy.'

溫州大寧院可弘禪師

Chan Master Kehong of Daning Monastery in Wenzhou

僧問。如何是正真一路。師曰。七顛八倒。曰。恁麼則法門無別去也。師曰。我知汝錯會去。問。皎皎地無一絲頭時如何。師曰。話頭已墮。曰。乞師指示。師曰。適來亦不虗設。問。向上宗乘。請師舉揚。師曰。汝問太遲生。曰。恁麼則不仙陀去也。師曰。深知汝恁麼去。

A monk asked, 'What is the one road of true uprightness?' The Master said, 'Seven topsy and eight turvy.' The monk said, 'Then the Dharma gate is no different.' The Master said, 'I know you have misunderstood.' Asked, 'What about when it is bright and clear with not a thread of anything?' The Master said, 'The point of the words has already fallen.' The monk said, 'I beg the Master to instruct me.' The Master said, 'Just now it was not set up in vain.' Asked, 'The vehicle above—please, Master, raise and exalt it.' The Master said, 'You ask too late.' The monk said, 'Then it will not be quick-witted.' The Master said, 'I know well that you will go thus.'

杭州五雲山華嚴院志逢禪師

Chan Master Zhifeng of Avatamsaka Monastery on Wuyun Mountain in Hangzhou

餘杭人也。生惡葷血。膚體香潔。幼歲出家。於臨安東山朗瞻院。依年受具。通貫三學。了達性相。甞夢陞須彌山。覩三佛列坐。初釋迦。次彌勒。皆禮其足。唯不識第三尊。但仰視而已。釋尊謂之曰。此是補彌勒處師子月佛。師方作禮。覺後因閱大藏經。乃符所夢。天福中。遊方抵天台雲居。參國師。賓主緣契。頓發玄秘。一日入普賢殿中宴坐。倐有一神人跪膝於前。師問。汝其誰乎。曰。護戒神也。師曰。吾患有宿愆未殄。汝知之乎。曰。師有何罪。唯一小過耳。師曰。何也。曰。凡折缽水。亦施主物。師每傾棄。非所宜也。言訖而隱。師自此洗缽水盡飲之。積久因致脾疾。十載方愈(凡折退飲食。及涕唾便利等。並宜鳴指。默唸呪。發施心而傾棄之)。

was a man of Yuhang. From birth he loathed meat and blood, and his skin was fragrant and clean. In childhood he left home at Langzhan Monastery on East Mountain in Lin'an, and in due time received full ordination. He mastered the three trainings and understood nature and sign. He once dreamed of ascending Mount Sumeru and seeing three Buddhas seated in a row. First Sakyamuni, then Maitreya, and he bowed at the feet of both. Only the third venerable he did not know, and he merely looked up at him. Sakyamuni told him, 'This is the Lion Moon Buddha, who will take Maitreya's place.' Then the Master bowed. After waking, reading the great canon, he found it matched his dream. In the Tianfu era he traveled as a pilgrim and reached Yunju in Tiantai, where he called on the National Teacher. Host and guest were in accord, and he suddenly brought forth the profound secret. One day, sitting in quiet meditation in the Samantabhadra hall, a spirit suddenly knelt before him. The Master asked, 'Who are you?' The spirit said, 'A precept-guarding spirit.' The Master said, 'I fear I have an old transgression not yet exhausted—do you know it?' The spirit said, 'What fault has the Master? There is only one small fault.' The Master said, 'What is it?' The spirit said, 'Whenever you pour out the water from your bowl, it belongs to the donors. That the Master always pours it away is not fitting.' Having spoken, he vanished. From then on the Master drank all the water he used to wash his bowl. In time this caused a spleen ailment, and only after ten years did he recover. (Whenever one sets aside leftover food and drink, or spittle, urine, and the like, one should snap the fingers, silently recite a spell, arouse a mind of giving, and then pour it out.)

吳越國王嚮師道風。召賜紫衣。署普覺禪師。命住臨安功臣院。上堂。諸上座捨一知識。參一知識。盡學善財南遊之式樣。且問上座。祇如善財禮辭文殊。擬登妙峰謁德雲比丘。及到彼所。何以德雲卻於別峰相見。夫教意祖意。同一方便。終無別理。彼若明得。此亦昭然。諸上座即今簇著老僧。是相見是不相見。此處是妙峰。是別峰。脫或從此省去。可謂不孤負老僧。亦常見德雲比丘。未甞剎那相捨離。還信得及麼。僧問。叢林舉唱曲為今時。如何是功臣的的意。師曰。見麼。曰。恁麼則大眾鹹欣也。師曰。將謂師子兒。問。佛佛授手。祖祖傳心。未審和尚傳箇甚麼。師曰。汝承當得麼。曰。學人承當不得。還別有人承當得否。師曰。大眾笑汝。問。如何是如來藏。師曰。恰問著。問。如何是諸佛機。師曰。道是得麼。上堂。良久曰。大眾看看。便下座。上堂。古德為法行腳。不憚勤勞。如雪峰三到。投子九上。洞山盤桓往返。尚求箇入路不得。看汝近世參學人。才跨門來。便要老僧接引。指示說禪。且汝欲造玄極之道。豈同等閑。而況此事亦有時節。躁求焉得。汝等要知悟時麼。如今各且下去。堂中靜坐。直待仰家峰點頭。老僧即為汝說。時有僧出。曰。仰家峰點頭也。請師說。師曰。大眾且道。此僧會老僧語。不會老僧語。僧禮拜。師曰。今日偶然失鑒。有人問僧。無為無事人。為甚麼卻有金鎻難。僧無對。師代雲。祇為無為無事。僧問。教中道。文殊忽起佛見法見。被佛威神攝向二鐵圍山。意旨如何。師曰。甚麼處是二鐵圍山。僧無語。師曰。還會麼。如今若有人起佛法之見。吾與烹茶兩甌。且道賞伊罰伊。同教意不同教意。開寶四年。大將凌超於五雲山創院。奉師為終老之所。師每𢹂大扇乞錢。買肉飼虎。虎每迎之。載以還山。雍熈二年示寂。塔於本院。

The king of Wu and Yue admired the Master's style of the Way, summoned him, bestowed a purple robe, gave him the title Chan Master Pujue, and ordered him to dwell at Gongchen Monastery in Lin'an. Ascending the hall: 'You elders give up one teacher and call on another, all imitating the style of Sudhana's southern journey. But let me ask you elders: when Sudhana took leave of Manjushri and intended to climb the Wonderful Peak to visit the monk Deyun, and when he reached that place, why did Deyun appear to him on another peak? The intent of the teachings and the intent of the patriarch are the same expedient; in the end there is no different principle. If one understands that, this too is clear. Now you elders crowding around this old monk—is that meeting or not meeting? Is this place the Wonderful Peak or another peak? If you happen to awaken from this, you can be said not to fail this old monk, and you will always see the monk Deyun, never separated for an instant. Can your faith reach this?' A monk asked, 'The monastery raises and sings a tune for the present time. What is the true meaning of Gongchen?' The Master said, 'Do you see it?' The monk said, 'Then the assembly all rejoices.' The Master said, 'I took you for a lion's cub.' Asked, 'Buddha to Buddha they hand it on, patriarch to patriarch they transmit the mind. I do not understand what the Master transmits.' The Master said, 'Can you bear it?' The monk said, 'I cannot bear it. Is there someone else who can?' The Master said, 'The assembly laughs at you.' Asked, 'What is the Tathagatagarbha?' The Master said, 'You have asked exactly right.' Asked, 'What is the mechanism of the Buddhas?' The Master said, 'Can you say it is so?' Ascending the hall. After a long while he said, 'Assembly, look, look.' Then he descended from the seat. Ascending the hall: 'The ancient virtuous ones traveled on foot for the Dharma and did not shrink from toil. Xuefeng went three times, Touzi went up nine times, Dongshan lingered back and forth, and still could not find a way in. Look at students of recent times: no sooner do they step over the threshold than they want this old monk to receive them, instruct them, and speak Chan. But if you wish to reach the Way of the profound ultimate, how can it be a casual matter? Moreover this matter has its season; how can it be had by impatient seeking? Do you want to know the time of awakening? Now each of you go down and sit quietly in the hall. When Yangjia Peak nods, this old monk will tell you.' Then a monk came forward and said, 'Yangjia Peak has nodded. Please, Master, speak.' The Master said, 'Assembly, tell me—does this monk understand this old monk's words or not?' The monk bowed. The Master said, 'Today I have carelessly lost my mirror.' Someone asked a monk, 'The person of non-action and no affairs—why does he still have the difficulty of the golden lock?' The monk had no reply. The Master answered in his place, 'Only because he is non-action and no affairs.' A monk asked, 'The teachings say: Manjushri suddenly gave rise to the view of Buddha and the view of Dharma, and was seized by the Buddha's majestic power and carried off to the two iron-ring mountains. What does this mean?' The Master said, 'Where are the two iron-ring mountains?' The monk was speechless. The Master said, 'Do you understand? If anyone today gives rise to the view of Buddhadharma, I will brew two bowls of tea for him. Tell me, am I rewarding him or punishing him, and does it agree with the teaching or not?' In the fourth year of Kaibao, the great general Ling Chao founded a monastery on Wuyun Mountain and offered it to the Master as a place to spend his last years. The Master often carried a large fan and begged for coins to buy meat to feed tigers. The tigers would come out to meet him and carry him back up the mountain. In the second year of Yongxi he passed into quiescence. His stupa is at that monastery.

杭州報恩法端慧月禪師

Chan Master Faduan Huiyue of Bao'en in Hangzhou

上堂。數夜與諸上座東語西話。猶未盡其源。今日與諸上座大開方便。一時說卻。還願樂也無。久立。珍重。僧問。學人恁麼上來。請師接。師曰。不接。曰。為甚麼不接。師曰。為汝太靈利。

Ascending the hall: 'For several nights I have talked of this and that with you elders, and still have not exhausted the source. Today I will open wide the expedients for you elders and say it all at once. Are you willing and happy? Standing long. Take care.' A monk asked, 'A student comes up like this—please, Master, receive him.' The Master said, 'I do not receive.' The monk said, 'Why not receive?' The Master said, 'Because you are too clever.'

杭州報恩紹安通辯明達禪師

Chan Master Shao'an Tongbian Mingda of Bao'en in Hangzhou

上堂。僧問。大眾側聆。請師不吝。師曰。奇怪。曰。恁麼則今日得遇於師也。師曰。是何言歟。乃曰。一句染神。萬劫不朽。今日為諸人舉一句子。良久曰。分明記取。便下座。上堂。幸有樓臺匝地。常提祖印。不妨諸上座參取。久立。珍重。僧問。如何是和尚家風。師曰。一切處見成。曰。恁麼則亙古亙今也。師曰。莫閑言語。

Ascending the hall. A monk asked, 'The assembly listens attentively; please, Master, do not be sparing.' The Master said, 'Strange.' The monk said, 'Then today I have met the Master.' The Master said, 'What words are these?' Then he said, 'One phrase dyes the spirit and does not decay through ten thousand kalpas. Today I bring up one phrase for you people.' After a long while he said, 'Remember it clearly.' Then he descended from the seat. Ascending the hall: 'Fortunately there are towers and terraces all around, ever holding up the patriarch's seal. You elders may as well investigate it. Standing long. Take care.' A monk asked, 'What is the Master's house style?' The Master said, 'It is complete in every place.' The monk said, 'Then it is from ancient times to the present.' The Master said, 'No idle words.'

福州廣平院守威宗一禪師

Chan Master Shouwei Zongyi of Guangping Monastery in Fuzhou

本州人也。參天台國師得旨。乃付衣法。時有僧問。大庾嶺頭提不起。如何今日付於師。師提起曰。有人敢道天台得麼。上堂。達磨大師雲。吾法三千年後。不移絲髮。山僧今日不移達磨絲髮。先達之者。共相證明。若未達者。不移絲髮。僧問。洪鐘韻絕。大眾臨筵。祖意西來。請師提唱。師曰。洪鐘韻絕。大眾臨筵。問。古人云。任汝千聖見。我有天真佛。如何是天真佛。師曰。千聖是弟。問。如何是廣平家風。師曰。誰不受用。上堂。不用開經作梵。不用展鈔牒科。還有理論處也無。設有理論處。亦是方便之談。宗乘事合作麼生。問。如何是西來意。師曰。未曾有人答得。曰。請師方便。師曰。何不更問。

was a man of that prefecture. He called on the National Teacher of Tiantai and got the purport, and was at once given the robe and Dharma. Then a monk asked, 'What could not be lifted at the Great Yu Ridge—how is it entrusted to the Master today?' The Master lifted it up and said, 'Does anyone dare say Tiantai got it?' Ascending the hall: 'Great Master Bodhidharma said: three thousand years after my Dharma, it will not shift by a hair. This mountain monk today does not shift Bodhidharma's hair. Those who have reached it before, bear witness together. Those who have not reached it, it does not shift a hair.' A monk asked, 'The great bell's tone has ceased and the assembly is at the feast. The patriarch's meaning coming from the West—please, Master, raise and sing it.' The Master said, 'The great bell's tone has ceased and the assembly is at the feast.' Asked, 'The ancients said: let a thousand sages see you, I have the heaven-natural Buddha. What is the heaven-natural Buddha?' The Master said, 'The thousand sages are its younger brothers.' Asked, 'What is the Guangping house style?' The Master said, 'Who does not enjoy it?' Ascending the hall: 'No need to open the sutras and chant, no need to unfold the notes and rubrics. Is there still a place for discussion? Even if there is a place for discussion, it is still talk of expedients. What should be done about the matter of the ancestral vehicle?' Asked, 'What is the meaning of the coming from the West?' The Master said, 'No one has ever answered it.' The monk said, 'Please, Master, an expedient.' The Master said, 'Why not ask again?'

杭州報恩永安禪師

Chan Master Yong'an of Bao'en in Hangzhou

溫州翁氏子。幼依本郡彚徵大師出家。後唐天成中隨本師入國。忠懿王命徵為僧正。師尤不喜俗務。擬潛往閩川投訪禪會。屬路岐艱阻。遂迴天台山結茅。尋遇韶國師開示。頓悟本心。乃辭出山。徵聞於王。王命住越州清泰。次召居上寺。署正覺空慧禪師。上堂。十方諸佛。一時雲集。與諸上座證明。諸上座與佛一時證明。還信麼。切忌卜度。僧問。四眾雲臻。如何舉唱。師曰。若到諸方。切莫錯舉。曰。非但學人。大眾有賴。師曰。禮拜著。問。五乘三藏。委者頗多。祖意西來。乞師指示。師曰。五乘三藏。曰。向上還有事也無。師曰。汝卻靈利。問。如何大作佛事。師曰。嫌甚麼。曰。恁麼則親承摩頂去也。師曰。何處見世尊。問。如何是西來意。師曰。過這邊立。僧才移步。師召曰。會麼。曰。不會。師曰。聽取一偈。汝問西來意。且過這邊立。昨夜三更時。雨打虗空濕。電影忽然明。不似蚰蜒急。開寶七年示疾。告眾言別。時有僧問。昔日如來正法眼。迦葉親傳。未審和尚玄風。百年後如何體會。師曰。汝甚麼處見迦葉來。曰。恁麼則信受奉行。不忘斯旨去向。師曰。佛法不是這箇道理。言訖跏趺而寂。闍維舌根不壞。柔輭如紅蓮華。藏於普賢道場。

was a son of the Weng family of Wenzhou. In childhood he left home under Great Master Huizheng of his own prefecture. In the Tiancheng era of the Later Tang he entered the capital with his own teacher. King Zhongyi appointed Huizheng to be the preceptor of monks. The Master especially disliked worldly affairs and intended to slip away to Minchuan to seek out the Chan assemblies. Because the roads were difficult and blocked, he returned to Mount Tiantai and built a hut. Before long he met National Teacher Shao's instruction and suddenly awakened to the original mind, and at once took leave and left the mountain. Huizheng reported it to the king. The king ordered him to dwell at Qingtai in Yuezhou, and then summoned him to the Upper Monastery, giving him the title Chan Master Zhengjue Konghui. Ascending the hall: 'The Buddhas of the ten directions all gather like clouds and bear witness for you elders. You elders bear witness together with the Buddhas. Do you believe it? Above all, do not conjecture.' A monk asked, 'The four assemblies gather like clouds—how will you raise and sing it?' The Master said, 'If you go to the various regions, be sure not to raise it wrongly.' The monk said, 'Not only the student, the assembly too has something to rely on.' The Master said, 'Bow.' Asked, 'The five vehicles and three baskets—many are versed in them. The patriarch's meaning coming from the West—I beg the Master to instruct me.' The Master said, 'The five vehicles and three baskets.' The monk said, 'Is there still a matter above that?' The Master said, 'You are clever.' Asked, 'How does one greatly do the Buddha's work?' The Master said, 'What are you averse to?' The monk said, 'Then I have personally received the head-anointing.' The Master said, 'Where do you see the World-Honored One?' Asked, 'What is the meaning of the coming from the West?' The Master said, 'Stand over on this side.' As the monk was just moving, the Master called to him, 'Do you understand?' The monk said, 'I do not.' The Master said, 'Listen to a verse. You ask the meaning of the coming from the West, so stand over on this side. Last night at the third watch, the rain beat the void wet. The lightning flashed suddenly bright, not like a centipede's haste.' In the seventh year of Kaibao the Master showed illness and told the assembly farewell. Then a monk asked, 'Formerly the Tathagata's true Dharma eye was personally transmitted to Kasyapa. I do not understand how the Master's profound style will be understood a hundred years from now.' The Master said, 'Where do you see Kasyapa?' The monk said, 'Then faithfully receiving and practicing, I will not forget this purport.' The Master said, 'The Buddhadharma is not this principle.' Having spoken, he sat cross-legged and passed away. After cremation his tongue root was unspoiled, soft as a red lotus, and it is kept at the Samantabhadra bodhimanda.

廣州光聖院師護禪師

Chan Master Shihu of Guangsheng Monastery in Guangzhou

閩人也。自天台得法。化行嶺表。國主劉氏創大伽藍。請師居焉。署大義禪師。僧問。昔日梵王請佛。今日國主臨筵。祖意西來。如何舉唱。師曰。不要西來。山僧已舉唱了也。曰。豈無方便。師曰。適來豈不是方便。問。學人乍入叢林。西來妙訣。乞師指示。師曰。汝未入叢林。我已示汝了也。曰。如何領會。師曰。不要領會。

was a man of Min. Having obtained the Dharma at Tiantai, he spread the teaching beyond the ridges. King Liu of that country founded a great monastery and invited the Master to dwell there, giving him the title Chan Master Dayi. A monk asked, 'Formerly the Brahma king invited the Buddha; today the king comes to the feast. The patriarch's meaning coming from the West—how will you raise and sing it?' The Master said, 'No need to come from the West. This mountain monk has already raised and sung it.' The monk said, 'Is there no expedient?' The Master said, 'Was what I just did not an expedient?' Asked, 'I have just entered the monastery. The wonderful formula of the coming from the West—I beg the Master to instruct me.' The Master said, 'Before you entered the monastery, I had already shown it to you.' The monk said, 'How should I understand it?' The Master said, 'Do not understand it.'

杭州奉先寺清昱禪師

Chan Master Qingyu of Fengxian Monastery in Hangzhou

永嘉人也。忠懿王召入問道。創奉先居之。署圓通妙覺禪師。僧問。如何是西來意。師曰。高聲舉似大眾。

was a man of Yongjia. King Zhongyi summoned him to ask about the Way and founded Fengxian for him to dwell in, giving him the title Chan Master Yuantong Miaojue. A monk asked, 'What is the meaning of the coming from the West?' The Master said, 'Raise it loudly before the assembly.'