The Five Lamps Meeting at the Source, Scroll Seven

婺州齊雲山遇臻禪師

Chan Master Yuzhen of Qiyun Mountain, Wuzhou

越州楊氏子。僧問。如何是無縫塔。師曰。五六尺。其僧禮拜。師曰。塔倒也。問。圓明瞭知。為甚麼不因心念。師曰。圓明瞭知。曰。何異心念。師曰。汝喚甚麼作心念。秋夕閑坐。偶成頌曰。秋庭肅肅風𮨱𮨱。寒星列空蟾魄高。搘頥靜坐神不勞。鳥窠無端吹布毛。

He was a son of the Yang family of Yuezhou. A monk asked: 'What is the seamless stupa?' The master said: 'Five or six feet.' That monk bowed. The master said: 'The stupa has fallen down.' The monk asked: 'Perfect clarity and knowing awareness — why is it not dependent on thought?' The master said: 'Perfect clarity and knowing awareness.' The monk said: 'How is it different from thought?' The master said: 'What do you call thought?' On an autumn evening as he sat at leisure, he happened to compose a verse: 'The autumn courtyard is solemn, the wind whistles; cold stars line the sky, the moon's spirit is high. Propping my cheek, I sit quietly, the spirit unwearied; the bird's nest blows a tuft of down for no reason.'

溫州瑞鹿寺本先禪師

Chan Master Benxian of Ruilu Monastery, Wenzhou

本州鄭氏子。參天台國師。導以非風幡動。仁者心動之語。師即悟解。爾後示徒曰。吾初學天台法門。語下便薦。然千日之內。四儀之中。似物礙膺。如讐同所。千日之後。一日之中。物不礙膺。讐不同所。當下安樂。頓覺前咎。乃述頌三首。一．非風幡動仁者心動。曰。非風幡動唯心動。自古相傳直至今。今後水雲人慾曉。祖師真是好知音。二．見色便見心。曰。若是見色便見心。人來問著方難答。更求道理說多般。孤負平生三事衲。三．明自己。曰。曠大劫來祇如是。如是同天亦同地。同地同天作麼形。作麼形兮無不是。師自爾足不歷城邑。手不度財貨。不設臥具。不衣繭絲。日唯一食。終日宴坐。申旦誨誘。踰三十載。其志彌厲。上堂。你諸人還見竹林蘭若．山水院舍人眾麼。若道見。則心外有法。若道不見。爭奈竹林蘭若．山水院舍人眾。現在摐然地。還會恁麼告示麼。若會。不妨靈利。無事莫立。上堂。大凡參學未必學。問話是參學未必學。揀話是參學未必學。代語是參學未必學。別語是參學未必學。捻破經論中奇特言語是參學。未必捻破祖師奇特言語是參學。若於如是等參學。任你七通八達。於佛法中儻無見處。喚作乾慧之徒。豈不聞古德道。聰明不敵生死。乾慧豈免苦輪。諸人若也參學。應須真實參學始得。行時行時參取。立時立時參取。坐時坐時參取。眠時眠時參取。語時語時參取。默時默時參取。一切作務時。一切作務時參取。既向如是等時參。且道參箇甚人。參箇甚麼語。到這裡。須自有箇明白處始得。若不如是。喚作造次之流。則無究了之旨。上堂。幽林鳥呌。碧㵎魚跳。雲片展張。瀑聲嗚咽。你等還知得如是多景象。示你等箇入處麼。若也知得。不妨參取好。上堂。天台教中說文殊．觀音．普賢三門。文殊門者一切色。觀音門者一切聲。普賢門者不動步而到。

He was a son of the Zheng family of this prefecture. He consulted the National Master of Tiantai, who guided him with the words 'It is not the wind that moves, nor the banner; it is the benevolent one's mind that moves.' The master then awakened. After that he taught his disciples: 'When I first studied the Tiantai gate, I understood at once below the words. Yet for a thousand days, through the four postures, something seemed to block my chest, like an enemy sharing my dwelling. After a thousand days, in a single day, the thing no longer blocked my chest, and the enemy no longer shared my dwelling. At once I was at ease, and suddenly I felt my former fault.' Then he composed three verses. First, on 'not the wind and banner that move, but the benevolent one's mind that moves': 'It is not the wind or the banner that moves, only the mind; from ancient times it has been handed down right to today. Henceforth, if people of the water and clouds wish to understand, the patriarch is truly a good intimate friend.' Second, on 'seeing form, one sees the mind': 'If seeing form one sees the mind, then when someone comes to ask it is hard to answer. To seek further principles and speak of many kinds would betray a whole life in three robes.' Third, on 'clarifying oneself': 'Through vast kalpas it has only ever been thus; thus it is the same as heaven and the same as earth. Same as earth and same as heaven — what shape does it take? What shape does it take? There is nothing that is not it.' From then on the master's feet never entered a city, his hands never passed money or goods, he set up no bedding, wore no silk, ate only one meal a day, sat in meditation all day long, and taught and guided from dawn till morning, for more than thirty years, with his resolve ever sharper. He mounted the hall: 'Do you also see the bamboo groves and hermitages, the mountain and water, the halls and dwellings, and the crowds of people? If you say you see them, then there are dharmas outside the mind. If you say you do not see them, how is it that the bamboo groves and hermitages, the mountain and water, the halls and dwellings, and the crowds of people are right now clattering before you? Do you understand such an announcement? If you do, then you are clever enough. When there is nothing to do, do not stand.' He mounted the hall: 'In general, studying may not be learning. Asking questions is studying, but it may not be learning. Picking over words is studying, but it may not be learning. Speaking in another's place is studying, but it may not be learning. Alternate words are studying, but it may not be learning. Twisting out the remarkable words in the scriptures and treatises is studying; but twisting out the patriarchs' remarkable words may not be studying. If you study in such ways, then though you may be thoroughly versed in all, if in the buddhadharma you have no place of seeing, you are called one of dry wisdom. Have you not heard the ancient worthy say: cleverness cannot match birth and death, and dry wisdom cannot escape the wheel of suffering? If you people study, you must study truly and genuinely. When walking, study in walking; when standing, study in standing; when sitting, study in sitting; when sleeping, study in sleeping; when speaking, study in speaking; when silent, study in silence. In all your tasks, study in all your tasks. Since you study in such times, tell me, who is it that studies? What words does it study? At this point you must have your own place of clarity. If not, you are called one of heedlessness, and you have no purport of final understanding.' He mounted the hall: 'Birds call in the deep grove, fish leap in the green ravine. Cloud wisps spread out, the waterfall sobs. Do you also know that such a multitude of scenes shows you an entrance? If you know it, then by all means study it well.' He mounted the hall: 'In the Tiantai teaching there are the three gates of Manjushri, Guanyin and Samantabhadra. The gate of Manjushri is all form. The gate of Guanyin is all sound. The gate of Samantabhadra is arriving without taking a step.'

我道文殊門者不是一切色。觀音門者不是一切聲。普賢門者是箇甚麼。莫道別卻天台教說話。無事且退。上堂。舉僧問長沙。南泉遷化向甚麼處去。沙曰。東家作驢。西家作馬。僧曰。學人不會。沙曰。要騎便騎。要下即下。師曰。若是求出三界修行底人。聞這箇言語。不妨狐疑。不妨驚怕。南泉遷化向甚處去。東家作驢。西家作馬。或有會雲。千變萬化。不出真常。或有會雲。須會異類中行。始會得這箇言語。或有會雲。東家是南泉。西家是南泉。或有會雲。東家郎君子。西家郎君子。或有會雲。東家是甚麼。西家是甚麼。或有會雲。便作驢呌。又作馬嘶。或有會雲。喚甚麼作東家驢。喚甚麼作西家馬。或有會雲。既問遷化。答在問處。或有會雲。作露柱處去也。或有會雲。東家作驢。西家作馬。虧南泉甚處。如是諸家會也。總於佛法有安樂處。南泉遷化向甚處去。東家作驢。西家作馬。學人不會。要騎便騎。要下即下。這箇話不消得多道理而會。若見法界性去。也沒多事。珍重。上堂。鑑中形影。唯憑鑑光顯現。你等諸人所作一切事。且道唯憑箇甚麼顯現。還知得麼。若也知得。於參學中千足萬足。無事。莫立。上堂。你等諸人。夜間眠熟不知一切。既不知一切。且問你等那時有本來性。無本來性。若道那時有本來性。又不知一切。與死無異。若道那時無本來性。睡眠忽省。覺知如故。還會麼。不知一切與死無異。睡眠忽省覺知如故。如是等時。是箇甚麼。若也不會。各體究取。無事．莫立。上堂。諸法所生。唯心所現。如是言語。好箇入底門戶。且問你等諸人。眼見一切色。耳聞一切聲。鼻嗅一切香。舌了一切味。身觸一切耎滑。意分別一切諸法。祇如眼耳鼻舌身意所對之物。為復唯是你等心。為復非是你等心。若道唯是你等心。何不與你等身都作一塊了休。為甚麼所對之物。

(The master continued:) 'I say the gate of Manjushri is not all form. The gate of Guanyin is not all sound. And the gate of Samantabhadra — what is it? Do not say that I am contradicting the words of the Tiantai teaching. When there is nothing to do, withdraw.' He mounted the hall. He brought up how a monk asked Changsha: 'Where did Nanquan go when he passed away?' Changsha said: 'He became a donkey in the eastern house and a horse in the western house.' The monk said: 'This student does not understand.' Changsha said: 'If you want to ride, ride; if you want to get down, get down.' The master said: 'If people who seek to escape the three realms by practice hear these words, they cannot help being doubtful and cannot help being alarmed. Where did Nanquan go when he passed away? He became a donkey in the eastern house and a horse in the western house. Someone may understand it as: a thousand changes and ten thousand transformations never depart from the true and constant. Someone may understand it as: one must understand walking among different kinds, and only then understand these words. Someone may understand it as: the eastern house is Nanquan, the western house is Nanquan. Someone may understand it as: the gentleman in the eastern house, the gentleman in the western house. Someone may understand it as: what is the eastern house, what is the western house. Someone may understand it as: then he brays like a donkey and neighs like a horse. Someone may understand it as: what do you call the eastern house's donkey, what do you call the western house's horse. Someone may understand it as: since the question was about his passing away, the answer lies in the question. Someone may understand it as: he has gone off to be a pillar. Someone may understand it as: becoming a donkey in the east and a horse in the west — where does that wrong Nanquan? In all such ways of understanding, there is a place of ease in the buddhadharma. Where did Nanquan go when he passed away? He became a donkey in the eastern house and a horse in the western house. The student does not understand. If you want to ride, ride; if you want to get down, get down. These words do not need a lot of reasoning to understand. If you see the nature of the dharma realm, then there is not much to do either. Take care.' He mounted the hall: 'Forms and shadows in a mirror appear only by relying on the mirror's light. As for all the things you people do, tell me, what do they appear by relying on? Do you know? If you know, then in your study you have a thousandfold and ten-thousandfold sufficiency. Nothing to do. Do not stand.' He mounted the hall: 'You people, when you are asleep at night, do not know anything. Since you do not know anything, let me ask you: at that time do you have the original nature or not? If you say that at that time you have the original nature, then since you do not know anything you are no different from a dead man. If you say that at that time you have no original nature, then when you suddenly wake from sleep your awareness is as before. Do you understand? Not knowing anything is no different from death; suddenly waking from sleep, awareness is as before. At such a time, what is it? If you do not understand even this, each of you must investigate it for yourselves. Nothing to do. Do not stand.' He mounted the hall: 'What all dharmas arise from is manifested by mind alone. Such words are a fine gate of entry. Let me ask you people: the eye sees all forms, the ear hears all sounds, the nose smells all fragrances, the tongue tastes all flavors, the body touches all softness and smoothness, the mind distinguishes all dharmas. As for the objects that the eye, ear, nose, tongue, body and mind face, are they only your mind, or are they not your mind? If you say they are only your mind, why do you not merge them all into one lump with your body and be done? Why is it that the objects faced

卻在你等眼耳鼻舌身意外。你等若道眼耳鼻舌身意所對之物非是你等心。又爭奈諸法所生。唯心所現。言語留在世間。何人不舉著。你等見這箇說話還會麼。若也不會。大家用心商量教會去。幸在其中。莫令厭學。無事且退。大中祥符元年二月。謂上足如晝曰。可造石龕。中秋望日。吾將順化。晝稟命即成。及期。遠近士庶奔趨瞻仰。是日參問如常。至午坐方丈。手結寶印。謂晝曰。古人云。騎虎頭。打虎尾。中央事。作麼生。晝曰。也祇是如晝。師曰。你問我。晝乃問。騎虎頭。打虎尾。中央事。和尚作麼生。師曰。我也弄不出。言訖奄然。開一目微視而逝。

(The master continued:) 'are outside your eye, ear, nose, tongue, body and mind? If you say that the objects faced by eye, ear, nose, tongue, body and mind are not your mind, then how is it that all dharmas arise from what is manifested by mind alone? These words remain in the world — who does not bring them up? Do you understand when you see these words? If you do not understand, then let us all apply our minds and discuss it together until we understand. It is fortunate that you are among them; do not let yourself weary of study. When there is nothing to do, withdraw.' In the second month of the first year of Dazhong Xiangfu, he said to his senior disciple Ruzhou: 'Build a stone niche. On the full moon of mid-autumn I will pass away.' Ruzhou received the order and completed it at once. When the time came, scholars and commoners from near and far rushed to look up to him. That day he asked and answered as usual. At noon he sat in his abbot's quarters, formed the precious seal with his hands, and said to Ruzhou: 'The ancients said: ride the tiger's head, strike the tiger's tail. What of the matter in the middle?' Ruzhou said: 'It is just Ruzhou.' The master said: 'You ask me.' Ruzhou then asked: 'Riding the tiger's head, striking the tiger's tail — what of the matter in the middle, Master?' The master said: 'I cannot produce it either.' Having spoken, he fell silent, opened one eye slightly, and passed away.

杭州興教洪壽禪師

Chan Master Xingjiao Hongshou of Hangzhou

同國師普請次。聞墮薪有省。作偈曰。撲落非他物。縱橫不是塵。山河及大地。全露法王身。

While doing communal work with the National Master, he heard a piece of firewood fall and had a realization. He wrote a verse: 'What falls with a clatter is no other thing; vertical and horizontal, it is not dust. The mountains and rivers and the great earth wholly reveal the body of the dharma king.'

蘇州承天永安道原禪師

Chan Master Chengtian Yong'an Daoyuan of Suzhou

僧問。如何是佛。師曰。咄。這旃陀羅。曰。學人初機。乞師方便。師曰。汝問甚麼。曰。問佛。師曰。咄。這旃陀羅。

A monk asked: 'What is the Buddha?' The master said: 'Tsk! You outcast!' The monk said: 'This student is a beginner; I beg the Master for skillful means.' The master said: 'What are you asking?' The monk said: 'I am asking about the Buddha.' The master said: 'Tsk! You outcast!'

清涼欽禪師法嗣

Dharma heirs of Chan Master Qingliang Qin

洪州雲居道齊禪師

Chan Master Yunju Daoqi of Hongzhou

本州金氏子。徧歷禪會。學心未息。後於上藍院主經藏。法燈一日謂師曰。有人問我西來意。答它曰。不東不西。藏主作麼生會。師對曰。不東不西。燈曰。與麼會又爭得。曰。道齊祇恁麼。未審和尚尊意如何。燈曰。他家自有兒孫在。師於是頓明厥旨。有頌曰。接物利生絕妙。外生終是不肖。他家自有兒孫。將來用得恰好。住後。僧問。如何是佛。師曰。汝是阿誰。問。荊棘林中無出路。請師方便為畬開。師曰。汝擬去甚麼處。曰。幾不到此。師曰。閑言語。問。不免輪回。不求解脫時如何。師曰。還曾問建山麼。曰。學人不會。乞師方便。師曰。放你三十棒。問。如何是三寶。師曰。汝是甚麼寶。曰。如何。師曰。土木瓦礫。師著語要搜玄．拈古代別等。盛行叢林。至道三年丁酉九月。示疾。鐘聲集眾。乃曰。老僧三處住持三十餘年。十方兄弟。相聚話道。主事頭首。勤心贊助。老僧今日火風相逼。特與諸人相見。諸人還見麼。今日若見是末後方便。諸人向甚麼處見。為向四大五陰處見。六入十二處見。這裡若見。可謂雲居山二十年間後學有賴。吾去後。山門大眾分付契瓌開堂住持。凡事勤而行之。各自努力。珍重。大眾才散。師歸西挾而逝。塔於本山。

He was a son of the Jin family of this prefecture. He traveled through all the Chan assemblies, and his mind for study was not yet at rest. Later he was in charge of the sutra treasury at Shanglan Monastery. One day Fadeng said to the master: 'Someone asked me the meaning of the coming from the west, and I answered him, "Not east, not west." How do you understand it, Treasury Chief?' The master replied: 'Not east, not west.' Fadeng said: 'How can you get it by understanding it like that?' The master said: 'Daoqi is just like this. I wonder what the Master's honored meaning is?' Fadeng said: 'That house has its own sons and grandsons.' Thereupon the master suddenly understood the purport. He had a verse: 'Meeting things and benefiting beings is wonderfully subtle; an outsider's child is after all unworthy. That house has its own sons and grandsons; in the future they will be used just right.' After he became abbot, a monk asked: 'What is the Buddha?' The master said: 'Who are you?' The monk asked: 'In a thorny thicket there is no way out; pray, Master, use skillful means to clear it for me.' The master said: 'Where do you intend to go?' The monk said: 'I nearly did not come here.' The master said: 'Idle words.' The monk asked: 'What of one who does not avoid the wheel of rebirth and does not seek liberation?' The master said: 'Have you ever asked Jianshan?' The monk said: 'This student does not understand; I beg the Master for skillful means.' The master said: 'You are excused thirty blows.' The monk asked: 'What are the three treasures?' The master said: 'What treasure are you?' The monk said: 'What then?' The master said: 'Earth, wood, tile and rubble.' The master's appended words, searching out the profound bottom-tracking and picking over the ancients, were widely current in the monasteries. In the ninth month of the dingyou year, the third year of Zhidao, he showed signs of illness. When the bell gathered the assembly, he said: 'This old monk has been abbot in three places for over thirty years. Brothers of the ten directions have gathered to discuss the way. The officers and heads have diligently given their support. Today this old monk is pressed by fire and wind, and has come especially to meet you all. Do you all see? If you see today, that is the final skillful means. Where do you all see it? Do you see it in the four elements and five aggregates, or in the six sense bases and twelve sense fields? If you see it here, then the twenty years at Yunju Mountain may be relied on by later students. After I go, the assembly of the monastery is entrusted to Qi Kuai to open the hall and be abbot. Do all things diligently. Each of you strive. Take care.' As soon as the great assembly had dispersed, the master went to the west side and passed away. His stupa was on this mountain.

靈隱聳禪師法嗣

Dharma heirs of Chan Master Lingyin Song

杭州功臣院道慈禪師

Chan Master Gongchen Yuan Daoci of Hangzhou

僧問。師登寶座。大眾鹹臻。便請舉揚宗教。師曰。大眾證明。曰。恁麼則亙古亙今也。師曰。也須領話。

A monk asked: 'The Master has mounted the precious seat and the great assembly has all gathered. Pray proclaim the school and the teaching.' The master said: 'The great assembly bears witness.' The monk said: 'Then it is from ancient times to the present.' The master said: 'You must still take the words.'

秀州羅漢院願昭禪師

Chan Master Luohan Yuan Yuanzhao of Xiuzhou

錢塘人也。上堂。山河大地是真善知識。時常說法。時時度人。不妨諸上座參取。僧問。羅漢家風。請師一句。師曰。嘉禾合穗。上國傳芳。曰。此猶是嘉禾家風。如何是羅漢家風。師曰。或到諸方。分明舉似。後住杭州香嚴寺。僧問。不立纖塵。請師直道。師曰。眾人笑汝。曰。如何領會。師曰。還我話頭來。

He was a man of Qiantang. He mounted the hall: 'The mountains, rivers and great earth are a true good friend. They ever preach the dharma and ever ferry people. You venerable ones may as well study it.' A monk asked: 'The family style of Luohan; pray, Master, give one phrase.' The master said: 'Fine grain joins its ears of wheat; the upper land spreads its fragrance.' The monk said: 'That is still the family style of Jiahe. What is the family style of Luohan?' The master said: 'If you go to other quarters, bring it up clearly.' Later he resided at Xiangyan Monastery in Hangzhou. A monk asked: 'Not setting up a single mote of dust — pray, Master, speak directly.' The master said: 'Everyone is laughing at you.' The monk said: 'How is one to understand it?' The master said: 'Give me back my words.'

處州報恩院師智禪師

Chan Master Bao'en Yuan Shizhi of Chuzhou

僧問。如何是和尚家風。師曰。誰人不見。問。如何是一相三昧。師曰。青黃赤白。曰。一相何在。師曰。汝卻靈利。問。祖祖相傳傳祖印。師今法嗣嗣何人。師曰。靈鷲峰前。月輪皎皎。

A monk asked: 'What is the Master's family style?' The master said: 'Who does not see it?' The monk asked: 'What is the samadhi of one mark?' The master said: 'Blue, yellow, red, white.' The monk said: 'Where is the one mark?' The master said: 'You are clever indeed.' The monk asked: 'Patriarch after patriarch transmitted the patriarch's seal. Whose heir is the Master now?' The master said: 'Before Vulture Peak, the moon disc is bright and clear.'

衢州瀫寧可先禪師

Chan Master Huning Kexian of Quzhou

僧問。如何是瀫寧家風。師曰。謝指示。問。如何是西來意。師曰。怪老僧甚麼處。曰。學人不會。乞師方便。師曰。適來豈不是問西來意。

A monk asked: 'What is the family style of Huning?' The master said: 'Thank you for pointing it out.' The monk asked: 'What is the meaning of the coming from the west?' The master said: 'What about this old monk do you find strange?' The monk said: 'This student does not understand; I beg the Master for skillful means.' The master said: 'Did you not just ask about the meaning of the coming from the west?'

杭州光孝院道端禪師

Chan Master Guangxiao Yuan Daoduan of Hangzhou

僧問。如何是佛。師曰。高聲問著。曰。莫即便是也無。師曰。沒交涉。後住靈隱。示滅。

A monk asked: 'What is the Buddha?' The master said: 'Ask it in a loud voice.' The monk said: 'Is it not just this?' The master said: 'No connection.' Later he resided at Lingyin, and passed away.

杭州西山保清院遇寧禪師

Chan Master Yuning of Baoqing Monastery, Xishan, Hangzhou

開堂陞座。有二僧一時禮拜。師曰。二人俱錯。僧擬進語。師便下座。

When he opened the hall and mounted the seat, two monks bowed at the same time. The master said: 'Both of you are wrong.' The monk was about to speak, and the master descended from the seat.

福州支提雍熈辯隆禪師

Chan Master Zhiti Yongxi Bianlong of Fuzhou

明州人也。上堂。巍巍實相。畐塞虗空。金剛之體。無有破壞。大眾還見不見。若言見也。且實相之體本非青黃赤白。長短方圓。亦非見聞覺知之法。且作麼生說箇見底道理。若言不見。又道巍巍實相。畐塞虗空。為甚麼不見。僧問。如何是向上一路。師曰。腳下底。曰。恁麼則尋常履踐。師曰。莫錯認。問。如何是堅密身。師曰。倮倮地。曰。恁麼則不密也。師曰。見箇甚麼。

He was a man of Mingzhou. He mounted the hall: 'The towering real mark fills the void. The vajra body has no destruction. Does the great assembly see it or not? If you say you see it, the substance of the real mark is originally not blue, yellow, red or white, not long or short, square or round, nor is it a dharma of seeing, hearing, knowing and awareness. How then can you speak of a principle of seeing it? If you say you do not see it, then again it is said that the towering real mark fills the void. Why do you not see it?' A monk asked: 'What is the one road upward?' The master said: 'The one beneath your feet.' The monk said: 'Then it is walked every day.' The master said: 'Do not mistake it.' The monk asked: 'What is the firm and dense body?' The master said: 'Bare and naked.' The monk said: 'Then it is not dense.' The master said: 'What do you see?'

杭州瑞龍院希圓禪師

Chan Master Xiyuan of Ruilong Monastery, Hangzhou

僧問。如何是和尚家風。師曰。特謝闍黎借問。曰。借問則不無。家風作麼生。師曰。瞌睡漢。

A monk asked: 'What is the Master's family style?' The master said: 'Much obliged to you, Acharya, for asking.' The monk said: 'Asking is indeed so. But what is the family style?' The master said: 'Drowsy fellow.'

歸宗柔禪師法嗣

Dharma heirs of Chan Master Guizong Rou

南康軍羅漢行林祖印禪師

Chan Master Luohan Xinglin Zuyin of Nankang Prefecture

僧問。天垂甘露。地湧七珍。是甚麼人分上事。師曰。謝汝相報。曰。恁麼則佛子住此地。即是佛受用去也。師曰。更須子細。上堂才坐。忽有貓兒跳上身。師提起示眾曰。昔日南泉親斬卻。今朝耶舍示玄徒。而今賣與諸禪客。文契分明要也無。良久。拋下貓兒。便下座。

A monk asked: 'Heaven sends down sweet dew; the earth yields the seven treasures. Whose business is this?' The master said: 'Thank you for informing me.' The monk said: 'Then the buddha's son dwelling in this place is already the buddha's enjoyment.' The master said: 'You must be more careful.' He had just mounted the hall and sat down when suddenly a cat leaped onto his body. The master lifted it up, showed it to the assembly and said: 'In former days Nanquan personally cut one in two; today Yeshe shows it to the students of the profound. And now I offer it for sale to you Chan guests — are the papers of sale clear, or not?' After a long while he threw the cat down and descended from the seat.

明州天童新禪師

Chan Master Tiantong Xin of Mingzhou

僧問。如何是密作用。師曰。何曾密。問。心徑未通時如何。師曰。甚麼物礙汝。問。求之不得時如何。師曰。用求作麼。曰。如何即是。師曰。何曾失卻。問。如何是天童境。師曰。雲無人種生何極。水有誰教去不回。

A monk asked: 'What is the hidden working?' The master said: 'When was it ever hidden?' The monk asked: 'What of when the path of the mind is not yet open?' The master said: 'What thing blocks you?' The monk asked: 'What of when one seeks it and does not get it?' The master said: 'What is seeking for?' The monk said: 'What then is it?' The master said: 'When was it ever lost?' The monk asked: 'What is the realm of Tiantong?' The master said: 'No one plants the clouds, yet how they grow; who teaches the water to go and not return?'

杭州功臣覺軻心印禪師

Chan Master Gongchen Jueke Xin Yin of Hangzhou