Records of the Transmission of the Lamp, Volume Ten
鎮州大悲和尚
The Elder Dabei of Zhenzhou
僧問。除上去下。請師別道。師曰。開口即錯。曰。真是學人師也。師曰。今日向弟子手裡死。問。如何是和尚密作用。師拈棒。僧轉身受棒。師拋下棒曰。不打這死漢。問。如何是諦實之言。師曰。舌拄上顎。曰。為甚麼如此。師便打。問。如何是大悲境。師曰。千眼都來一隻收。曰。如何是境中人。師曰。手忙腳亂。問。不著聖凡。請師答話。師曰。好。僧擬議。師便喝。
A monk asked: 'Setting aside going up and putting down, please, Master, speak otherwise.' The master said: 'As soon as you open your mouth, you err.' The monk said: 'Truly you are this student's teacher.' The master said: 'Today I die at the hands of a disciple.' The monk asked: 'What is the Master's hidden working?' The master picked up his staff. The monk turned and received the blow. The master threw down the staff and said: 'I will not strike this dead man.' The monk asked: 'What is a truthful word?' The master said: 'The tongue rests against the palate.' The monk said: 'Why is it so?' The master at once struck him. The monk asked: 'What is the realm of Great Compassion?' The master said: 'A thousand eyes all gathered into one.' The monk said: 'What of the person within the realm?' The master said: 'Hands busy, feet in chaos.' The monk asked: 'Not fixated on holy or ordinary, pray, Master, answer.' The master said: 'Good.' The monk was about to deliberate, and the master shouted.
淄州水陸和尚
The Elder Shuilu of Zizhou
僧問。如何是學人用心處。師曰。用心即錯。曰。不起一念時如何。師曰。沒用處漢。問。此事如何保任。師曰。切忌。問。如何是最初一句。師便喝。僧禮拜。師以拂子點曰。且放。問。狹路相逢時如何。師便攔胸拓一拓。
A monk asked: 'Where should a student apply his mind?' The master said: 'To apply the mind is to err.' The monk said: 'What of when not a single thought arises?' The master said: 'A useless fellow.' The monk asked: 'How should this matter be preserved?' The master said: 'Above all, do not.' The monk asked: 'What is the very first phrase?' The master shouted. The monk bowed. The master pointed with his fly whisk and said: 'Let it go for now.' The monk asked: 'What of when one meets on a narrow road?' The master at once barred his chest and pushed him.
魏府大覺和尚法嗣
Dharma heirs of the Elder Dajue of Weifu
廬州大覺和尚
The Elder Dajue of Luzhou
僧問。牛頭未見四祖時。為甚麼鳥獸銜華。師曰。有恁麼畜生無所知。曰。見後為甚麼不銜華。師曰。無恁麼畜生有所知。
A monk asked: 'Before Niutou met the Fourth Patriarch, why did birds and beasts carry flowers to him?' The master said: 'Because such a beast knows nothing.' The monk said: 'Why did they not carry flowers after he met him?' The master said: 'Because such a beast knows something.'
廬州澄心院旻德禪師
Chan Master Chengxin Yuan Minde of Luzhou
在興化遇示眾曰。若是作家戰將。便請單刀直入。更莫如何若何。師出禮拜起便喝。化亦喝。師又喝。化亦喝。師禮拜歸眾。化曰。適來若是別人。三十棒一棒也較不得。何故。為他旻德會一喝不作一喝用。住後。僧問。如何是澄心。師曰。我不作這活計。曰。未審作麼生。師便喝。僧曰。大好不作這活計。師便打。問。如何是道。師曰。老僧久住澄心院。曰。如何是道中人。師曰。破衲長披經歲年。問。露地不通風時如何。師曰。漆。問。既是澄心。為甚麼出來入去。師曰。鼻孔上著灸。僧禮拜。師便打。
At Xinghua he encountered the address to the assembly: 'If you are a seasoned general, then please come straight in with a single blade; say no more of how and what.' The master came forward, bowed, rose and shouted. Xinghua also shouted. The master shouted again. Xinghua also shouted. The master bowed and returned to the assembly. Xinghua said: 'Just now, had it been anyone else, thirty blows would not count as even one. Why? Because Minde understands that one shout is not used as a shout.' After he became abbot, a monk asked: 'What is Chengxin?' The master said: 'I do not do such a living.' The monk said: 'I wonder how it is then?' The master at once shouted. The monk said: 'Very good that you do not do such a living.' The master at once struck him. The monk asked: 'What is the way?' The master said: 'This old monk has long dwelt at Chengxin Monastery.' The monk said: 'What is the person within the way?' The master said: 'Wearing a worn-out robe through the years.' The monk asked: 'What of when the open ground has no wind?' The master said: 'Lacquer.' The monk asked: 'Since it is Chengxin, Clear Mind, why do you go out and come in?' The master said: 'Moxa is applied on the nostrils.' The monk bowed. The master at once struck him.
荊南府竹園山和尚
The Elder of Zhuyuan Mountain, Jingnan Prefecture
僧問。久嚮和尚會禪。是否。師曰。是。僧曰。蒼天。蒼天。師近前。以手掩僧口。曰。低聲。低聲。僧打一掌。便拓開。師曰。山僧招得。僧拂袖出去。師笑曰。早知如是。悔不如是。問。既是竹園。還生筍也無。師曰。千株萬株。曰。恁麼則學人有分也。師曰。汝作麼生。僧擬議。師便打。
A monk asked: 'I have long heard that the Master understands Chan. Is it so?' The master said: 'Yes.' The monk said: 'O heavens, O heavens!' The master came close, covered the monk's mouth with his hand and said: 'Lower your voice, lower your voice.' The monk slapped him once and pushed him away. The master said: 'I asked for that.' The monk brushed his sleeves and went out. The master laughed and said: 'Had I known it would be so, I would regret it being so.' The monk asked: 'Since it is a bamboo garden, does it also grow shoots?' The master said: 'A thousand plants, ten thousand plants.' The monk said: 'Then this student has a share.' The master said: 'What will you do?' The monk was about to deliberate, and the master struck him.
宋州法華院和尚
The Elder of Fahua Monastery, Songzhou
僧問。如何是佛。師曰。獨坐五峰前。問。如何是初生月。師曰。不高不低。曰。還許學人瞻敬也無。師曰。三日後看。問。如何是法華家風。師曰。寒時寒殺。熱時熱殺。曰。如何是寒時寒殺。師曰。三三兩兩抱頭行。曰。如何是熱時熱殺。師曰。東西南北見者嗤。問。學人手持白刃。直進化門時如何。師曰。你試用看。僧便喝。師擒住。僧隨手打一掌。師拓開曰。老僧今日失利。僧作舞而出。師曰。賊首頭犯。
A monk asked: 'What is the Buddha?' The master said: 'Sitting alone before the five peaks.' The monk asked: 'What is the new moon?' The master said: 'Not high, not low.' The monk said: 'Will you still permit this student to look up in reverence?' The master said: 'Look three days from now.' The monk asked: 'What is the family style of Fahua?' The master said: 'When it is cold, freeze to death; when it is hot, swelter to death.' The monk said: 'What is it to freeze to death when cold?' The master said: 'In twos and threes, walking with heads in hands.' The monk said: 'What is it to swelter to death when hot?' The master said: 'East, west, south, north — those who see laugh.' The monk asked: 'This student holds a bare blade in his hand and advances straight into the gate of transformation; what then?' The master said: 'Just try it.' The monk shouted. The master grabbed him. The monk at once slapped him. The master pushed him away and said: 'This old monk has lost today.' The monk danced and went out. The master said: 'The chief of thieves has confessed.'
灌谿閑禪師法嗣
Dharma heirs of Chan Master Guanxi Xian
池州魯祖山教禪師
Chan Master Luzu Shan Jiao of Chizhou
僧問。如何是祖師西來意。師曰。今日不答話。曰。大好不答話。師便打。問。如何是雙林樹。師曰。有相身中無相身。曰。如何是有相身中無相身。師曰。金香爐下鐵崑崙。問。如何是孤峰獨宿底人。師曰。半夜日頭明。日午打三更。問。如何是格外事。師曰。化道緣終後。虗空更那邊。問。進向無門時如何。師曰。太鈍生。曰。不是鈍生。直下進向無門時如何。師曰。靈機未曾論邊際。執法無門在暗中。問。如何是學人著力處。師曰。春來草自青。月上已天明。曰。如何是不著力處。師曰。崩山石頭落。平川燒火行。
A monk asked: 'What is the meaning of the patriarch's coming from the west?' The master said: 'Today I do not answer questions.' The monk said: 'Very good that you do not answer questions.' The master at once struck him. The monk asked: 'What is the twin-palm tree?' The master said: 'Within the body of marks, the body without marks.' The monk said: 'What is the body without marks within the body of marks?' The master said: 'An iron Kunlun beneath a golden censer.' The monk asked: 'What sort of person dwells alone on the solitary peak?' The master said: 'At midnight the sun is bright; at noon the third watch is struck.' The monk asked: 'What is the matter beyond the ordinary?' The master said: 'When the conditions of transforming the way are ended, the void is on the other side.' The monk asked: 'What of when one advances where there is no gate?' The master said: 'How very dull.' The monk said: 'It is not dullness. What of advancing straight where there is no gate?' The master said: 'The numinous working has never discussed boundaries; grasping the gateless dharma is in the dark.' The monk asked: 'Where should a student apply his strength?' The master said: 'When spring comes the grass turns green of itself; when the moon rises it is already light.' The monk said: 'What is the place where no strength is applied?' The master said: 'The mountain crumbles and the stone falls; on the level plain one walks carrying fire.'
紙衣和尚法嗣
Dharma heirs of the Elder Paper Robe
鎮州談空和尚
The Elder Tankong of Zhenzhou
僧問。如何是佛。師曰。麻纏紙裹。問。百了千當時如何。師和聲便打。問。格外之譚。請師舉唱。師曰。隘路不通風。曰。莫秖這便是也無。師乃噓噓。
A monk asked: 'What is the Buddha?' The master said: 'Hemp wrapped, paper bundled.' The monk asked: 'What of when a hundred things are done and a thousand are settled?' The master struck him softly with a shout. The monk asked: 'Pray, Master, proclaim the talk beyond the ordinary.' The master said: 'A narrow road where no wind blows through.' The monk said: 'Is it not just this?' The master then sighed and shushed.
際上座
The Venerable Ji
行腳到洛京南禪。時有朱行軍設齋。入僧堂顧視曰。直下是。遂行香。口不住道。至師面前。師便問。直下是箇甚麼。行軍便喝。師曰。行軍幸是會佛法底人。又惡發作甚麼。行軍曰。喚作惡發即不得。師便喝。行軍曰。鉤在不疑之地。師又喝。行軍便休。齋退。令客司。請適來下喝僧來。師至。便共行軍言論。並不顧諸人。僧錄曰。行軍適來爭容得這僧無禮。行軍曰。若是你諸人喝。下官有劒。僧錄曰。某等固是不會。須是他暉長老始得。行軍曰。若是南禪長老。也未夢見在。僧問。如何是佛法的的大意。師曰。龍騰滄海。魚躍深潭。曰。畢竟如何。師曰。夜聞祭鬼鼓。朝聽上灘歌。問。如何是上座家風。師曰。三腳蝦蟇背大象。
He came on pilgrimage to South Chan in Luoyang. At that time Commander Zhu was giving a feast, and when he entered the monks' hall he looked around and said: 'It is right here.' Then he offered incense and his mouth never stopped speaking. When he reached the master, the master asked: 'What is it that is right here?' The commander at once shouted. The master said: 'The commander is fortunate to be a man who understands the buddhadharma; why does he get angry?' The commander said: 'You may not call it getting angry.' The master at once shouted. The commander said: 'The hook is in a place beyond doubt.' The master shouted again. The commander then let it rest. After the feast the commander had the guest officer invite the monk who had just shouted. When the master arrived, he talked with the commander and paid no attention to anyone else. The registrar said: 'Just now, Commander, how could you tolerate this monk's rudeness?' The commander said: 'If it were any of you who shouted, this official has a sword.' The registrar said: 'We indeed do not understand. It must take an Elder Hui to do it.' The commander said: 'As for the Elder of South Chan, he has not even dreamed of it.' A monk asked: 'What is the precise great meaning of the buddhadharma?' The master said: 'The dragon soars over the vast sea, the fish leaps in the deep pool.' The monk said: 'After all, what is it?' The master said: 'At night hearing the drums of ghost offerings, at dawn hearing the songs of the rapids.' The monk asked: 'What is the family style of the Venerable One?' The master said: 'A three-legged frog carries an elephant on its back.'
南嶽下七世
The seventh generation below Nanyue
南院顒禪師法嗣
Dharma heirs of Chan Master Nanyuan Yong
汝州風穴延沼禪師
Chan Master Fengxue Yanzhao of Ruzhou
餘杭劉氏子。幼不茹葷。習儒典。應進士。一舉不遂。乃出家。依本州開元寺智恭披削受具。習天台止觀。年二十五。謁鏡清。清問。近離甚處。師曰。自離東來。清曰。還過小江也無。師曰。大舸獨飄空。小江無可濟。清曰。鏡水秦山。鳥飛不度。子莫道聽途言。師曰。滄溟尚怯艨䑳勢。列漢飛帆渡五湖。清竪拂子曰。爭奈這箇何。師曰。這箇是甚麼。清曰。果然不識。師曰。出沒卷舒。與師同用。清曰。杓卜聽虗聲。熟睡饒讇語。師曰。澤廣藏山。理能伏豹。清曰。捨罪放愆。速須出去。師曰。出去即失。便出。到法堂乃曰。夫行腳人。因緣未盡其善。不可便休去。卻回曰。某甲適來。輒陳小騃。冒瀆尊顏。伏蒙慈悲。未賜罪責。清曰。適來言從東來。豈不是翠巖來。師曰。雪竇親棲寶葢東。清曰。不逐忘羊狂解息。卻來這裡念篇章。師曰。路逢劒客須呈劒。不是詩人莫獻詩。清曰。詩速秘卻。略借劒看。師曰。[旦/(巢-果)]首甑人𢹂劒去。清曰。不獨觸風化。亦自顯顢頇。師曰。若不觸風化。爭明古佛心。清曰。如何是古佛心。師曰。再許允容。師今何有。清曰。東來衲子。菽麥不分。祇聞不已而已。何得抑已而已。師曰。巨浪湧千尋。澄波不離水。清曰。一句截流。萬機寢削。師便禮拜。清曰。衲子俊哉。衲子俊哉。師到華嚴。嚴問。我有牧牛歌。輒請闍黎和。師曰。羯鼓掉鞭牛豹跳。遠村梅樹觜盧都。師參南院。入門不禮拜。院曰。入門須辯主。師曰。端的請師分。院於左膝拍一拍。師便喝。院於右膝拍一拍。師又喝。院曰。左邊一拍且置。右邊一拍作麼生。師曰。瞎。院便拈棒。師曰。莫盲枷瞎棒。奪打和尚。莫言不道。院擲下棒曰。今日被黃面浙子鈍置一場。師曰。和尚大似持缽不得。詐道不飢。院曰。闍黎曾到此間麼。師曰。是何言歟。院曰。老僧好好相借問。師曰。
He was a son of the Liu family of Yuhang. As a child he did not eat meat. He studied the Confucian classics and sat for the imperial examination. Having failed once, he left home. He was shaved and received full ordination under Zhigong of Kaiyuan Monastery in his own prefecture, and studied Tiantai cessation and contemplation. At the age of twenty-five he met Jingqing. Jingqing asked: 'Where have you recently come from?' The master said: 'I have just left the east.' Jingqing said: 'Did you cross the little river?' The master said: 'The great ship drifts alone in the void; the little river has nothing to ferry.' Jingqing said: 'Mirror Lake and Mount Qin, where birds fly and cannot pass. Do not speak of hearsay, son.' The master said: 'Even the vast ocean fears the force of a warship; a sail in the Milky Way crosses the five lakes.' Jingqing raised his fly whisk and said: 'What is to be done about this?' The master said: 'What is this?' Jingqing said: 'As expected, you do not know it.' The master said: 'Appearing and disappearing, rolling up and unfolding — it is used in common with the Master.' Jingqing said: 'Divining with the ladle listens to empty sound; deep sleep is full of flattering words.' The master said: 'The marsh is broad and hides the mountain; principle can subdue the leopard.' Jingqing said: 'Remitting guilt and letting faults go, you must leave at once.' The master said: 'To leave is to lose it.' And he went out. When he reached the dharma hall he said: 'A pilgrim whose conditions are not yet exhausted in goodness cannot simply quit and go.' Then he turned back and said: 'Just now I rashly displayed a little folly and offended your honored countenance. I am grateful for your compassion in not assigning me blame.' Jingqing said: 'Just now you said you came from the east. Was it not from Cuiyan?' The master said: 'Xuedou perches in person east of the precious canopy.' Jingqing said: 'Not chasing the lost sheep, your wild understanding has ceased; yet you come here to recite verses.' The master said: 'Meeting a swordsman on the road, one must show one's sword; if one is not a poet, one does not present a poem.' Jingqing said: 'Hide the poem quickly. Lend me the sword to look at.' The master said: 'The man of the steamer carries his sword away.' Jingqing said: 'You not only offend the manners of the age, you also show your own muddle.' The master said: 'If I did not offend the manners of the age, how would the ancient buddha's mind be made clear?' Jingqing said: 'What is the ancient buddha's mind?' The master said: 'If you grant and permit again, what will the Master have today?' Jingqing said: 'A monk from the east who cannot tell beans from wheat. You only hear of not stopping when it is done; how can you suppress when it is done?' The master said: 'Huge waves surge a thousand fathoms; the clear waves never leave the water.' Jingqing said: 'One phrase cuts off the stream; ten thousand workings lie down and are pared away.' The master then bowed. Jingqing said: 'How sharp this monk is, how sharp this monk is.' The master went to Huayan. Huayan asked: 'I have a buffalo-herding song; I venture to ask you, Acharya, to match it.' The master said: 'With the tabor and the whip the ox and leopard leap; in the far village the plum tree pouts.' The master consulted Nanyuan and on entering the gate did not bow. Nanyuan said: 'On entering the gate one must distinguish the host.' The master said: 'Pray, Master, settle the matter precisely.' Nanyuan slapped his left knee. The master at once shouted. Nanyuan slapped his right knee. The master shouted again. Nanyuan said: 'Set aside the slap on the left; what about the slap on the right?' The master said: 'Blind.' Nanyuan at once picked up his staff. The master said: 'Do not use a blind cangue and a blind staff. Taking it to strike the Master — do not say I did not warn you.' Nanyuan threw down the staff and said: 'Today I have been dulled a whole round by a yellow-faced man of Zhe.' The master said: 'The Master is very much like one who cannot hold his bowl and pretends not to be hungry.' Nanyuan said: 'Have you ever been here before, Acharya?' The master said: 'What kind of talk is that?' Nanyuan said: 'This old monk asked politely.' The master said:
也不得放過。便下。參眾了。卻上堂頭禮謝。院曰。闍黎曾見甚麼人來。師曰。在襄州華嚴與廓侍者同夏。院曰。親見作家來。院問。南方一棒作麼商量。師曰。作奇特商量。師卻問。和尚此間一棒作麼商量。院拈拄杖曰。棒下無生忍。臨機不見師。師於言下大徹玄旨。遂依止六年。四眾請主風穴。又八年。李史君與闔城士庶。再請開堂演法矣。上堂。夫參學眼目臨機。直須大用現前。勿自拘於小節。設使言前薦得。猶是滯殻迷封。縱然句下精通。未免觸途狂見。應是從前依他作解。明昧兩岐。與你一時掃卻。直教箇箇如師子兒。吒呀地哮吼一聲。壁立千仞。誰敢正眼覰著。覰著即瞎卻渠眼。時有僧問。如何是正法眼。師曰。即便𭣟瞎。曰。𭣟瞎後如何。師曰。撈天摸地。師後因本郡兵𭁵作孽。與眾避地於郢州。謁前請主李史君。留於衙內度夏。普設大會。請師上堂。才陞座。乃曰。祖師心印。狀似鐵牛之機。去即印住。住即印破。祇如不去不住。印即是。不印即是。還有人道得麼。時有盧陂長老出。問。學人有鐵牛之機。請師不搭印。師曰。慣釣鯨鯢澄巨浸。卻嗟蛙步𩥇泥沙。陂佇思。師喝曰。長老何不進語。陂擬議。師便打一拂子。曰。還記得話頭麼。試舉看。陂擬開口。師又打一拂子。牧主曰。信知佛法與王法一般。師曰。見甚麼道理。牧主曰。當斷不斷。反招其亂。師便下座。至九月。汝州太師宋侯捨宅為寺。復來郢州。請師歸新寺住持。至周廣順元年。賜額廣慧。師住二十二年。常餘百眾。上堂。僧問。如何是佛。師曰。如何不是佛。曰。未曉玄言。請師直指。師曰。家住海門洲。扶桑最先照。問。朗月當空時如何。師曰。不從天上輥。任向地中埋。問。古曲無音韻。如何和得齊。師曰。木鷄啼子夜。芻狗吠天明。上堂。舉寒山詩曰。梵志死去來。魂識見閻老。讀盡百王書。
(The master continued:) 'Nor will I let you off.' Then he came down. After paying respects to the assembly, he went up to the abbot's quarters to bow in thanks. Nanyuan said: 'Whom have you seen before, Acharya?' The master said: 'In Xiangzhou at Huayan I spent the summer with the attendant Kuo.' Nanyuan said: 'You have personally met an adept.' Nanyuan asked: 'How is the one staff of the south reckoned?' The master said: 'It is reckoned as something remarkable.' The master then asked: 'How is the one staff here, Master, reckoned?' Nanyuan picked up his staff and said: 'Beneath the staff there is the patience of non-arising; facing the occasion, one does not see the Master.' At these words the master was thoroughly awakened to the profound purport, and he stayed with him for six years. The four assemblies invited him to be abbot of Fengxue. Eight years later, Lord Li and the scholars and commoners of the whole city again invited him to open the hall and expound the dharma. He mounted the hall: 'When the eye of a student of Chan faces the occasion, it must be that the great function appears before him; do not bind yourself to small propriety. Even if you understand before words are spoken, you are still stuck in the shell and deluded by the seal. Even if you are thorough below the phrases, you cannot avoid wild views along the way. All your former understandings built on others, your two forks of bright and dim — I sweep them away for you at once. I will make each of you like a lion cub, roaring with a great yawn, standing a thousand fathoms sheer. Who dares look at him straight on? Whoever looks is blinded.' At that time a monk asked: 'What is the true dharma eye?' The master said: 'It is blinded at once.' The monk said: 'What after being blinded?' The master said: 'Groping heaven and feeling earth.' Later, because of the calamity of soldiers and bandits in his own prefecture, the master and the assembly took refuge in Yingzhou and paid respects to Lord Li, who had formerly invited him, and he stayed within the official residence to pass the summer. A great assembly was arranged, and the master was asked to mount the hall. He had just mounted the seat when he said: 'The patriarch's mind seal is like the working of an iron ox. Go and it seals you there; stay and the seal is broken. What of not going and not staying — is it sealed or not sealed? Can anyone speak it?' At that time the Elder Lupi came forward and asked: 'This student has the working of an iron ox; pray, Master, do not apply the seal.' The master said: 'Accustomed to angling for whales in the vast deep, you now sigh at a frog's step in the mud.' Lupi stood thinking. The master shouted: 'Why does the Elder not speak?' Lupi was about to deliberate. The master at once struck him with his fly whisk and said: 'Do you still remember the words? Try to bring them up.' Lupi was about to open his mouth. The master struck him with the fly whisk again. The overseer of the pasture said: 'Truly I know that the buddhadharma and the king's law are one.' The master said: 'What principle do you see?' The overseer said: 'When one should cut and does not cut, one invites disorder instead.' The master then descended from the seat. In the ninth month, Lord Song, the grand preceptor of Ruzhou, gave up his residence as a monastery, and came again to Yingzhou to invite the master to return and be abbot of the new monastery. In the first year of Guangshun of the Zhou, the name Guanghui was granted. The master was abbot for twenty-two years, and his assembly was always more than a hundred. He mounted the hall. A monk asked: 'What is the Buddha?' The master said: 'What is not the Buddha?' The monk said: 'I do not understand the profound words; pray, Master, point directly.' The master said: 'His home is the island at the sea gate; Fusang is the first to be lit.' The monk asked: 'What of when the bright moon is in the sky?' The master said: 'It does not roll down from heaven; let it be buried in the earth.' The monk asked: 'The ancient tune has no notes; how is one to match it in tune?' The master said: 'The wooden cock crows at midnight; the straw dog barks at dawn.' He mounted the hall. He brought up Hanshan's poem: 'When the Brahman monk died and went, his soul saw old Yama. Having read all the books of a hundred kings,'
未免受捶栲。一稱南無佛。皆以成佛道。僧問。如何是一稱南無佛。師曰。燈連鳳翅當堂照。月映娥眉𮠁面看。問。如何是佛。師曰。嘶風木馬緣無絆。背角泥牛痛下鞭。問。如何是廣慧劒。師曰。不斬死漢。問。古鏡未磨時如何。師曰。天魔膽裂。曰。磨後如何。師曰。軒轅無道。問。矛盾本成雙翳病。帝網明珠事若何。師曰。為山登九仞。捻土定千鈞。問。幹木奉文侯。知心有幾人。師曰。少年曾決龍虵陣。老倒還聽稚子歌。問。如何是清涼山中主。師曰。一句不遑無著問。迄今猶作野盤僧。問。如何是和尚家風。師曰。鶴有九皋難翥翼。馬無千里謾追風。問。未有之言。請師試道。師曰。入市能長嘯。歸家著短衣。問。夏終今日。師意如何。師曰。不憐鵝護雪。且喜蠟人冰。問。歸鄉無路時如何。師曰。平窺紅爛處。暢殺子平生。問。滿目荒郊翠。瑞草卻滋榮時如何。師曰。新出紅爐金彈子。簉破闍黎鐵麵皮。問。如何是互換之機。師曰。和盲愂愬瞎。問。真性不隨緣。如何得證悟。師曰。豬肉案上滴乳香。問。如何是清淨法身。師曰。金沙灘頭馬郎婦。問。一色難分。請師顯示。師曰。滿爐添炭猶嫌冷。路上行人祇守寒。問。如何是學人立身處。師曰。井底泥牛吼。林間玉兔驚。問。如何是道。師曰。五鳳樓前。曰。如何是道中人。師曰。問取皇城使。問。不傷物義。請師便道。師曰。劈腹開心。猶未性燥。問。未定渾濁。如何得照。師曰。下坡不走。快便難逢。問。如何是衲僧行履處。師曰。頭上吃棒。口裡喃喃。問。靈山話月。曹溪指月。去此二途。請師直指。師曰。無言不當瘂。曰。請師定當。師曰。先度汨羅江。問。任性浮沉時如何。師曰。牽牛不入欄。問。凝然便會時如何。師曰。截耳臥街。問。狼煙永息時如何。師曰。兩腳捎空。問。祖令當行時如何。師曰。點。問。不施寸刃。
(He continued the quotation:) 'he still could not avoid being beaten and tortured. Once he called on the name of the Buddha, and thereby all attained the way of buddhahood.' A monk asked: 'What is it to call once on the name of the Buddha?' The master said: 'The lamp is set in the phoenix wing shining in the hall; the moon mirrors the moth brow on the patterned face.' The monk asked: 'What is the Buddha?' The master said: 'The wooden horse neighs in the wind because it has no halter; the horn-backed mud ox is whipped hard.' The monk asked: 'What is the Guanghui sword?' The master said: 'It does not cut down dead men.' The monk asked: 'What of the ancient mirror before it is polished?' The master said: 'The heavenly demons' courage is split.' The monk said: 'What of after it is polished?' The master said: 'The Yellow Emperor had no way.' The monk asked: 'Spear and shield were originally a doubled cataract; what of the pearl in Indra's net?' The master said: 'Climbing nine fathoms of mountain, pinching earth to weigh a thousand catties.' The monk asked: 'Gan Mu served Marquis Wen; how many knew his heart?' The master said: 'In youth he once decided the dragon-snake formation; grown old, he listens to a child's song.' The monk asked: 'Who is the host in Qingliang Mountain?' The master said: 'One phrase leaves no time for Wuzhao's question; to this day he is still a wandering monk.' The monk asked: 'What is the Master's family style?' The master said: 'The crane has nine marshes but finds it hard to spread its wings; the horse has no thousand miles, in vain it chases the wind.' The monk asked: 'Words that have never been spoken — pray, Master, try to say them.' The master said: 'Entering the market one can give a long whistle; returning home one wears a short coat.' The monk asked: 'The summer retreat ends today; what is the Master's meaning?' The master said: 'I do not pity the goose guarding the snow; I am rather glad the wax man is ice.' The monk asked: 'What of when there is no road home?' The master said: 'Peering level at the red and rotten place, you may gladden your whole life.' The monk asked: 'What of when the whole desolate plain is green and the auspicious herb flourishes instead?' The master said: 'A new golden pellet out of the red furnace smashes through your iron face, Acharya.' The monk asked: 'What is the working of mutual exchange?' The master said: 'Harmonizing with the blind, contradicting the blind.' The monk asked: 'The true nature does not follow conditions; how is one to attain realization?' The master said: 'Drops of frankincense on the pork block.' The monk asked: 'What is the pure dharma body?' The master said: 'The horse-lang woman at the head of the golden sandbank.' The monk asked: 'One color is hard to distinguish; pray, Master, reveal it.' The master said: 'The whole furnace is fed with charcoal and still you complain of cold; the traveler on the road only keeps the cold.' The monk asked: 'Where does a student establish himself?' The master said: 'The mud ox roars at the bottom of the well; the jade hare in the grove is startled.' The monk asked: 'What is the way?' The master said: 'Before the five-phoenix tower.' The monk said: 'What is the person within the way?' The master said: 'Go ask the commissioner of the imperial city.' The monk asked: 'Not injuring the meaning of things — pray, Master, speak at once.' The master said: 'Split the belly and open the heart, and still the nature is not dry.' The monk asked: 'Before turbidity has settled, how does one get illumination?' The master said: 'Going downhill one does not run; a quick chance is hard to meet.' The monk asked: 'What is the walking place of a patch-robed monk?' The master said: 'Taking a blow on the head, murmuring in the mouth.' The monk asked: 'Vulture Peak spoke of the moon, Caoxi pointed at the moon. Setting aside these two paths, pray, Master, point directly.' The master said: 'Not speaking does not make one mute.' The monk said: 'Pray, Master, settle it.' The master said: 'First cross the Miluo River.' The monk asked: 'What of letting oneself drift up and down?' The master said: 'Leading an ox, one does not enter the pen.' The monk asked: 'What of when one understands while frozen still?' The master said: 'Cut off your ears and lie in the street.' The monk asked: 'What of when the beacon fires are forever stilled?' The master said: 'Both feet kick the void.' The monk asked: 'What of when the ancestral command is in force?' The master said: 'A dot.' The monk asked: 'Not wielding a single inch of blade —'
便登九五時如何。師曰。鞭屍屈項。上堂。舉古云。我有一隻箭。曾經久磨煉。射時徧十方。落處無人見。師曰。山僧即不然。我有一隻箭。未甞經磨煉。射不徧十方。要且無人見。僧便問。如何是和尚箭。師作彎弓勢。僧禮拜。師曰。拖出這死漢。問。牛頭未見四祖時如何。師曰。披席把盌。曰。見後如何。師曰。披席把盌。問。未達其源時如何。師曰。鶴冷移巢易。龍寒出洞難。問。不露鋒鋩句。如何辯主賓。師曰。口銜羊角驃膠粘。問。將身御險時如何。師曰。布露長書寫罪原。問。學人解問誵訛句。請師舉起訝人機。師曰。心裡分明眼睛黑。問。生死到來時如何。師曰。青布裁衫招犬吠。曰。如何得不吠去。師曰。自宜軃避寂無聲。問。如何是真道人。師曰。竹竿頭上禮西方。問。魚隱深潭時如何。師曰。湯盪火燒。問。如何是諸佛行履處。師曰。青松綠竹下。問。如何是大善知識。師曰。殺人不眨眼。曰。既是大善知識。為甚麼殺人不眨眼。師曰。塵埃影裡不拂袖。畵戟門前磨寸金。問。一即六。六即一。一六俱亡時如何。師曰。一箭落雙鵰。曰。意旨如何。師曰。身亡跡謝。問。摘葉尋枝即不問。直截根源事若何。師曰。赴供凌晨去。開塘帶雨歸。問。問問盡是揑怪。請師直指根源。師曰。罕逢穿耳客。多遇刻舟人。問。正當恁麼時如何。師曰。盲龜值木雖優穩。枯木生華物外春。問。寶塔元無縫。金門即日開時如何。師曰。智積佐來空合掌。天王捧出不知音。曰。如何是塔中人。師曰。萎花風掃去。香水雨飄來。問。隨緣不變者。忽遇知音時如何。師曰。披莎側立千峰外。引水澆蔬五老前。問。刻舟求不得。常用事如何。師曰。大勳不立賞。柴扉草自深。問。從上古人。印印相契。如何是相契底眼。師曰。輕囂道者知機變。拈卻招魂拭淚巾。問。九夏賞勞。請師言薦。師曰。
(The monk continued asking:) 'What of when one ascends the imperial throne at once?' The master said: 'Whipping the corpse, bending the neck.' He mounted the hall. He brought up the ancients: 'I have one arrow, long tempered and refined. When shot it fills the ten directions; where it falls no one sees.' The master said: 'The mountain monk is not like that. I have one arrow that has never been tempered. Shot, it does not fill the ten directions, and yet no one sees it.' A monk then asked: 'What is the Master's arrow?' The master made the posture of drawing a bow. The monk bowed. The master said: 'Drag out this dead man.' The monk asked: 'What of when Niutou had not yet met the Fourth Patriarch?' The master said: 'Spreading a mat and holding a bowl.' The monk said: 'What of after meeting him?' The master said: 'Spreading a mat and holding a bowl.' The monk asked: 'What of when one has not reached the source?' The master said: 'A cold crane moves its nest easily; a cold dragon finds it hard to leave its cave.' The monk asked: 'In a phrase that does not reveal its edge, how does one distinguish host and guest?' The master said: 'Holding a ram's horn in the mouth, stuck with glue.' The monk asked: 'What of when one puts his body in peril?' The master said: 'Openly spread a long letter, writing out the cause of the crime.' The monk asked: 'This student can ask a question of doubtful wording; pray, Master, raise up the working that startles people.' The master said: 'In the mind it is clear, but the eyes are black.' The monk asked: 'What of when birth and death arrive?' The master said: 'Cutting a shirt from blue cloth invites the dogs to bark.' The monk said: 'How can one stop them barking?' The master said: 'One should avoid it and be silent.' The monk asked: 'What is a true man of the way?' The master said: 'On the tip of a bamboo pole, bow to the west.' The monk asked: 'What of when the fish hides in the deep pool?' The master said: 'Boiled and scorched by fire.' The monk asked: 'What is the walking place of all buddhas?' The master said: 'Beneath the green pines and green bamboo.' The monk asked: 'What is a great good friend?' The master said: 'One who does not blink when he kills.' The monk said: 'Since he is a great good friend, why does he not blink when he kills?' The master said: 'In the shadow of dust one does not brush one's sleeve; before the painted halberd gate one polishes an inch of gold.' The monk asked: 'One is six, six is one. What of when one and six are both gone?' The master said: 'One arrow brings down two vultures.' The monk said: 'What is the meaning?' The master said: 'The body gone, the traces fade.' The monk asked: 'I will not ask about picking leaves and seeking branches. What of the matter of cutting straight to the root?' The master said: 'Going to the offering at dawn, returning from opening the pond in the rain.' The monk asked: 'Question and answer are all contrivance. Pray, Master, point directly at the root.' The master said: 'Rarely does one meet an ear-ringed guest; often one meets a boat-marking man.' The monk asked: 'What of when it is exactly like this?' The master said: 'Though the blind turtle finds the log and is well and steady, the withered tree puts forth flowers — spring beyond things.' The monk asked: 'The jeweled stupa has no seam; what of when the golden gate opens at once?' The master said: 'Zhiji stood by and joined his palms in vain; the heavenly king held it out but did not know the tune.' The monk said: 'What of the person within the stupa?' The master said: 'The withered flowers are swept away by the wind; the fragrant water drifts down in the rain.' The monk asked: 'What of one who follows conditions and does not change, when he suddenly meets an intimate friend?' The master said: 'Wearing sedge, standing sideways beyond a thousand peaks; leading water to the vegetables before the Five Elders.' The monk asked: 'What of one who seeks by marking the boat and does not get it — what is his daily use?' The master said: 'For great merit no reward is established; the brushwood gate is deep in its own grass.' The monk asked: 'The ancients from the first sealed and matched seals. What is the eye of matching?' The master said: 'The light and clamorous follower of the way knows the turning of the working; take away the weeping-cloth that summons the soul.' The monk asked: 'For the reward of the nine summers of practice, pray, Master, speak a recommendation.' The master said:
出袖拂開龍洞雨。泛杯波湧缽囊華。問。最初自恣。合對何人。師曰。一把香芻拈未暇。六環金錫響遙空。問。西祖傳來。請師端的。師曰。一犬吠虗。千猱啀實。問。王道與佛道。相去幾何。師曰。芻狗吠時天地合。木鷄啼後祖燈輝。問。祖師心印。請師拂拭。師曰。祖月凌空圓聖智。何山松檜不青青。上堂。若立一塵。家國興盛。野老顰蹙。不立一塵。家國喪亡。野老安怙。於此明得。闍黎無分。全是老僧。於此不明。老僧卻是闍黎。闍黎與老僧。亦能悟卻天下人。亦能瞎卻天下人。欲識闍黎麼。右邊一拍曰。這裡是。欲識老僧麼。左邊一拍曰。這裡是。僧問。大眾雲集。請師說法。師曰。赤腳人趂兔。著靴人吃肉。問。不曾博覧空王教。略借玄機試道看。師曰。白玉無瑕。卞和刖足。問。如何是無為之句。師曰。寶燭當軒顯。紅光爍太虗。問。如何是臨機一句。師曰。因風吹火。用力不多。問。素面相呈時如何。師曰。拈卻蓋面帛。問。紫菊半開秋已老。月圓當戶意如何。師曰。月生蓬島人皆見。昨夜遭霜子不知。問。如何是直截一路。師曰。直截是迃曲。問。如何是師子吼。師曰。阿誰要汝野幹鳴。問。如何是諦實之言。師曰。口懸壁上。上堂。若是上上之流。各有證據。略赴箇程眼。中下之機。各須英俊。當處出生。隨處滅盡。如𪹼龜紋。𪹼即成兆。不𪹼成鈍。欲𪹼不𪹼。直下便揑。問。心不能緣。口不能言時如何。師曰。逢人但恁麼舉。問。龍透清潭時如何。師曰。印駿捺尾。問。任性浮沉時如何。師曰。牽牛不入欄。問。有無俱無去處時如何。師曰。三月懶遊花下路。一家愁閉雨中門。問。語默涉離微。如何通不犯。師曰。常憶江南三月裡。鷓鴣啼處百花香。問。百了千當時如何。師曰。不許夜行。投明須到。上堂。三千劒客。恥見莊周。赤眉橫肩。得無謬訛。他時變豹。
(The master continued:) 'Out of the sleeve, brush away the rain of the dragon cave; floating the cup, waves surge with the flower of the alms bowl.' The monk asked: 'At the first invitation of the summer's end, before whom should one stand?' The master said: 'No time to pick up a handful of fragrant fodder; the six-ringed golden staff rings in the distant sky.' The monk asked: 'What the western patriarch transmitted — pray, Master, speak precisely.' The master said: 'One dog barks at emptiness; a thousand monkeys gnash at the real.' The monk asked: 'The king's way and the buddha's way — how far apart are they?' The master said: 'When the straw dog barks, heaven and earth join; after the wooden cock crows, the ancestral lamp shines.' The monk asked: 'The patriarch's mind seal — pray, Master, wipe it clean.' The master said: 'The ancestral moon rides the void, perfect sage wisdom; what mountain's pines and cypresses are not green?' He mounted the hall: 'If one mote is established, the family and the state flourish and the old rustic scowls. If one mote is not established, the family and state perish and the old rustic has nothing to rely on. If you understand this, you have no share, Acharya — it is all the old monk. If you do not understand this, the old monk is you, Acharya. You, Acharya, and I, the old monk, can both awaken all people under heaven, and can both blind all people under heaven. Do you want to know the Acharya?' He slapped the right side and said: 'Here he is.' 'Do you want to know the old monk?' He slapped the left side and said: 'Here he is.' A monk asked: 'The great assembly has gathered like clouds; pray, Master, preach the dharma.' The master said: 'The barefoot man chases the hare; the booted man eats the meat.' The monk asked: 'I have never broadly studied the teachings of the King of Emptiness. Lend me the profound working and let me try to speak.' The master said: 'White jade without flaw, and Bian He's feet were cut off.' The monk asked: 'What is the phrase of non-doing?' The master said: 'A precious candle displayed before the carriage, red light flashing through the great void.' The monk asked: 'What is the phrase facing the occasion?' The master said: 'Following the wind to fan the fire takes little strength.' The monk asked: 'What of when one presents one's bare face?' The master said: 'Take away the cloth covering the face.' The monk asked: 'Purple chrysanthemums half open, autumn already old; the moon is round at the door — what is the meaning?' The master said: 'When the moon rises over Penglai island all see it; last night it met the frost and the child does not know.' The monk asked: 'What is the straight and direct road?' The master said: 'The straight and direct is the roundabout.' The monk asked: 'What is the lion's roar?' The master said: 'Who wants your jackal's howl?' The monk asked: 'What is a truthful word?' The master said: 'Mouth hung on the wall.' He mounted the hall: 'If you are of the highest sort, each has his own testimony. Just go along with the journey of the eye. Those of middling and lesser capacity must each be keen and outstanding. Born right where you are, extinguished right where you are. Like cracks in a tortoise shell — cracked, it becomes an omen; not cracked, it becomes dull. Wanting to crack and not cracking, just pinch it directly.' The monk asked: 'What of when the mind cannot reach and the mouth cannot speak?' The master said: 'Whenever you meet someone, just bring it up like this.' The monk asked: 'What of when the dragon pierces the clear pool?' The master said: 'Seal the fine steed and press its tail.' The monk asked: 'What of letting oneself drift up and down?' The master said: 'Leading an ox, one does not enter the pen.' The monk asked: 'What of when being and non-being both have nowhere to go?' The master said: 'In the third month too lazy to stroll the road beneath the flowers; a whole household shuts its door in sorrow in the rain.' The monk asked: 'Speech and silence touch on departure and subtlety; how does one pass through without transgressing?' The master said: 'I often recall the third month in Jiangnan; where the partridge cries, a hundred flowers are fragrant.' The monk asked: 'What of when a hundred things are done and a thousand settled?' The master said: 'Night travel is not permitted; by dawn you must arrive.' He mounted the hall: 'Three thousand swordsmen were ashamed to face Zhuang Zhou. With red eyebrows across the shoulder, can there be no error? Some other day changing into a leopard,'
後五日看。珍重。問。心印未明時如何。師曰。雖聞酉帥投歸欵。未見牽羊納璧來。問。如何是臨濟下事。師曰。桀犬吠堯。問。如何是齧鏃事。師曰。孟浪借辭論馬角。上堂。大眾集定。師曰。不是無言。各須英鑒。問。大眾雲集。師意如何。師曰。景謝祁寒。骨肉疎冷。問。不修禪定。為甚麼成佛無疑。師曰。金鷄專報曉。漆桶夜生光。問。一念萬年時如何。師曰。拂石仙衣破。問。洪鐘未擊時如何。師曰。充塞大千無不韻。妙含幽致豈能分。曰。擊後如何。師曰。石壁山河無障礙。翳消開後好諮聞。問。古今才分。請師密要。師曰。截卻重舌。問。如何是大人相。師曰。赫赤窮漢。曰。未審將何受用。師曰。擕蘿挈杖。問。如何是賓中主。師曰。入市雙瞳瞽。曰。如何是主中賓。師曰。回鑾兩曜新。曰。如何是賓中賓。師曰。攢眉坐白雲。曰。如何是主中主。師曰。磨礱三尺劒。待斬不平人。問。如何是钁頭邊意。師曰。山前一片青。問。如何是佛。師曰。杖林山下竹筋鞭。
(The master continued:) 'watch five days from now. Take care.' The monk asked: 'What of when the mind seal is not yet clear?' The master said: 'Though I hear that the western commander has offered his allegiance, I do not yet see him leading a sheep and presenting a jade.' The monk asked: 'What is the matter under Linji?' The master said: 'Jie's dog barks at Yao.' The monk asked: 'What is the matter of biting the arrowhead?' The master said: 'Rashly borrowing words to discuss a horse's horns.' He mounted the hall. When the great assembly had gathered, the master said: 'It is not that there are no words. Each of you must have keen discernment.' A monk asked: 'The great assembly has gathered like clouds; what is the Master's meaning?' The master said: 'The scene fades in the bitter cold; flesh and bone grow thin and cold.' The monk asked: 'Without cultivating meditation, why is one's buddhahood beyond doubt?' The master said: 'The golden cock is devoted to announcing the dawn; the lacquer bucket shines at night.' The monk asked: 'What of when one thought is ten thousand years?' The master said: 'Wiping the stone wears out the immortal's robe.' The monk asked: 'What of when the great bell has not yet been struck?' The master said: 'It fills the great thousand worlds with nothing without its tone; its wondrous subtle purport — how could it be divided?' The monk said: 'What of after it is struck?' The master said: 'Stone walls and mountains and rivers have no obstruction; when the film clears and opens, it is good to inquire.' The monk asked: 'Ancient and present just now divided — pray, Master, the secret essentials.' The master said: 'Cut out the double tongue.' The monk asked: 'What is the mark of a great man?' The master said: 'A blazing poor devil.' The monk said: 'I wonder with what he is sustained?' The master said: 'Carrying vines and a staff.' The monk asked: 'What is the host within the guest?' The master said: 'Entering the market with both pupils blind.' The monk said: 'What is the guest within the host?' The master said: 'The returning imperial carriage, the two luminaries new.' The monk said: 'What is the guest within the guest?' The master said: 'Knitting the brows, sitting in white clouds.' The monk said: 'What is the host within the host?' The master said: 'Polishing a three-foot sword, waiting to cut down the unleveled man.' The monk asked: 'What is the meaning at the edge of the hoe?' The master said: 'Before the mountain, a patch of green.' The monk asked: 'What is the Buddha?' The master said: 'A bamboo-sinew whip below the staff grove mountain.'
頴橋安禪師(號鐵胡)
Chan Master Yingqiao An (styled Tiehu, Iron Barbarian)
與鍾司徒向火次。鍾忽問。三界焚燒時如何出得。師以香匙撥開火。鍾擬議。師曰。司徒。司徒。鍾忽有省。
While warming himself by the fire with Minister Zhong, Zhong suddenly asked: 'When the three realms are burning, how does one get out?' The master pushed the fire apart with the incense spoon. Zhong was about to deliberate. The master said: 'Minister, Minister.' Zhong suddenly had a realization.
西院明禪師法嗣
Dharma heirs of Chan Master Xiyuan Ming
郢州興陽歸靜禪師
Chan Master Xingyang Guijing of Yingzhou
初參西院。便問。擬問不問時如何。院便打。師良久。院曰。若喚作棒。眉鬚墮落。師於言下大悟。住後。僧問。師唱誰家曲。宗風嗣阿誰。師曰。少室山前無異路。
He first consulted Xiyuan and at once asked: 'What of when one intends to ask and does not ask?' Xiyuan at once struck him. The master was silent a long while. Xiyuan said: 'If you call it a blow, your eyebrows and beard will fall out.' At these words the master was greatly awakened. After he became abbot, a monk asked: 'Whose song does the Master sing? Whose school does he succeed?' The master said: 'Before Shaoshi Mountain there is no other road.'
南嶽下八世
The eighth generation below Nanyue