Records of the Transmission of the Lamp, Volume Ten

蔣山保心禪師

Chan Master Baoxin of Jiangshan

僧問。月未圓時如何。師曰。順數將去。曰。圓後如何。師曰。倒數將來。問。如何是吹毛劒。師曰。黑漆露柱。問。聲色兩字如何透得。師曰。一手吹。一手拍。

A monk asked, ‘What is it like before the moon is full?’ The master said, ‘Count forward.’ The monk asked, ‘And after it is full?’ He said, ‘Count backward.’ Asked, ‘What is the hair-cutting sword?’ he said, ‘A black lacquer pillar.’ Asked how to penetrate the two words ‘sound’ and ‘form,’ he said, ‘Blow with one hand and clap with the other.’

洪州百丈惟政禪師

Chan Master Weizheng of Baizhang in Hongzhou

上堂。巖頭和尚用三文錢索得箇妻。祇解撈鰕摝蜆。要且不解生男育女。直至如今。門風斷絕。大眾要識奯公妻麼。百丈今日不惜唇吻。與你諸人注破。蓬𩯭荊釵世所稀。布裙猶是嫁時衣。僧問。牛頭未見四祖時。為甚麼百鳥銜花獻。師曰。有錢千里通。曰。見後為甚麼不銜花。師曰。無錢隔壁聾。問。達磨未來時如何。師曰。六六三十六。曰。來後如何。師曰。九九八十一。問。如何是祖師西來意。師曰。木耳樹頭生。問。一切法是佛法。意旨如何。師曰。一重山下一重人。問。上行下斆。未是作家。背楚投吳。方為達士。豈不是和尚語。師曰。是。曰。父財子用也。師曰。汝試用看。僧擬議。師便打。上堂。天台普請。人人知有。南嶽遊山。又作麼生。會則燈籠笑你。不會有眼如盲。

Ascending the hall: 'The Reverend Yantou bought himself a wife for three coppers. She only knows how to scoop up shrimps and clams, and she does not know how to bear sons and raise daughters. To this day his family line is cut off. Assembly, do you want to know Huo the Elder's wife? Today Baizhang will not begrudge his lips and will spell it out for you people: disheveled hair and a thornwood pin, rare in the world; her cloth skirt is still the garment she wore when she married.' A monk asked, 'When Niutou had not yet met the Fourth Ancestor, why did a hundred birds carry flowers in offering?' The Master said, 'With money one reaches a thousand li.' The monk said, 'And after he met him, why did they not carry flowers?' The Master said, 'Without money, one is deaf through a wall.' Someone asked, 'What was it like before Bodhidharma came?' The Master said, 'Six sixes are thirty-six.' The monk said, 'And after he came?' The Master said, 'Nine nines are eighty-one.' Someone asked, 'What is the Ancestor's meaning of the coming from the West?' The Master said, 'A wood-ear mushroom grows on the tree.' Someone asked, 'All dharmas are the Buddha Dharma — what does that mean?' The Master said, 'Below one mountain range, another kind of man.' Someone asked, 'What those above do, those below imitate — that is not yet a master. Turning one's back on Chu and throwing in with Wu — that is a man of attainment. Is this not the Reverend's saying?' The Master said, 'It is.' The monk said, 'The father's wealth is used by the son.' The Master said, 'Try it and see.' As the monk deliberated, the Master beat him. Ascending the hall: 'The general work session at Tiantai — everyone knows of it. Roaming the mountains at Nanyue — what of that? If you understand, the lantern will laugh at you; if you do not, you have eyes but are blind.'

明州香山蘊良禪師

Chan Master Yunliang of Xiangshan in Mingzhou

僧問。如何是透法身句。師曰。剎竿頭上舞三臺。曰。如何是接初機句。師曰。上大人。曰。如何是末後句。師曰。雙林樹下。問。如何是學人轉身處。師曰。磨坊裡。上堂。良久。呵呵大笑曰。笑箇甚麼。笑他鴻鵠沖天飛。烏龜水底逐魚兒。三箇老婆六隻嬭。金剛背上爛如泥。阿呵呵。知不知。東村陳大耆。參。

A monk asked, 'What is the phrase that penetrates the dharma body?' The Master said, 'Dancing the three-tiered dance on top of the banner pole.' The monk said, 'What is the phrase that receives beginners?' The Master said, 'The great man above.' The monk said, 'What is the final phrase?' The Master said, 'Beneath the twin sala trees.' Someone asked, 'Where does the student turn around?' The Master said, 'In the mill.' Ascending the hall, after a long while he laughed heartily and said, 'What am I laughing at? I laugh that the swan soars to the sky, while the turtle at the bottom of the water chases the fish. Three old women with six breasts, and the vajra's back is rotten as mud. Ha ha ha. Do you know or not? Old Chen the Great of the east village. Study.'

蘇州南峰惟廣禪師

Chan Master Weiguang of Nanfeng in Suzhou

上堂。一問一答。如鐘含響。似谷應聲。葢為事不獲已。且於建化門中。放一線道。若據衲僧門下。天地懸殊。且道衲僧有甚麼長處。良久曰。盡日覓不得。有時還自來。咄。

Ascending the hall: 'One question and one answer is like a bell holding its sound, like a valley echoing a voice. It is only because matters cannot be helped, and so within the gate of building and transforming one lets out a single thread of road. But judged by the gate of the monks, heaven and earth are far apart. Tell me, what strength do the monks have?' After a long while he said, 'Seeking all day and not finding it; sometimes it comes of itself. Fie.'

潭州大溈德乾禪師

Chan Master Deqian of Dawei in Tanzhou

僧問。如何是祖師西來意。師曰。水從山上出。曰。意旨如何。師曰。溪㵎豈能留。乃曰。山花似錦。文殊撞著眼睛。幽鳥綿蠻。觀音塞卻耳際。諸仁者更思量箇甚麼。昨夜三更睡不著。飜身捉得普賢。貶向無生國裡。一覺直至天明。今朝又得與諸人相見說夢。噫。是甚麼說話。卓拄杖。下座。

A monk asked, 'What is the Ancestor's meaning of the coming from the West?' The Master said, 'Water comes out from the mountain.' The monk said, 'What does it mean?' The Master said, 'How could a ravine hold it?' Then he said, 'Mountain flowers like brocade — Manjushri has struck his eye. Hidden birds warble — Guanyin has stopped up his ears. What are you worthies still thinking about? Last night at the third watch I could not sleep, so I turned over and caught Samantabhadra, and banished him to the land of no-birth. I slept straight through to dawn. Today I again get to meet you people and tell my dream. Ai. What sort of talk is this?' He planted his staff and descended from the seat.

全州靈山本言禪師

Chan Master Benyan of Lingshan in Quanzhou

僧問。如何是佛。師曰。誰教汝恁麼問。曰。今日起動和尚也。師曰。謝訪及。

A monk asked, 'What is the Buddha?' The Master said, 'Who taught you to ask like that?' The monk said, 'Today I have put the Reverend to trouble.' The Master said, 'Thank you for coming.'

安吉州廣法院源禪師

Chan Master Yuan of Guangfa Monastery in Anji Prefecture

僧問。如何是祖師西來意。師曰。甎頭瓦片。問。閙中取靜時如何。師曰。冤不可結。問。如何是正法眼。師曰。眉毛下。曰。便與麼會時如何。師曰。瞳兒笑點頭。問。如何是向上事。師曰。日月星辰。曰。如何是向下事。師曰。地獄鑊湯。問。萬裡無雲時如何。師曰。猢猻忍餓。曰。乞師拯濟。師曰。甚麼火色。問。古人拈槌舉拂。意旨如何。師曰。白日無閑人。曰。如何承當。師曰。如風過耳。問。握劒當胸時如何。師曰。老鴉成隊。曰。正是和尚見處。師曰。蛇穿鼻孔。僧拂袖便出。師曰。大眾相逢。問。從上諸聖向甚麼處行履。師曰。十字街頭。曰。與麼則敗缺也。師曰。知你不到這田地。曰。到後如何。師曰。家常茶飯。問。祖意教意。是同是別。師曰。乾薑附子。曰。與麼則不同也。師曰。冰片雪團。上堂。春雨微微。簷頭水滴。聞聲不悟。歸堂面壁。上堂。若論大道。直教杼山無開口處。你諸人試開口看。僧便問。如何是大道。師曰。擔不起。曰。為甚麼擔不起。師曰。大道。上堂。若論此事。切莫道著。道著即頭角生。有僧出曰。頭角生也。師曰。禍事。曰。某甲罪過。師曰。龍頭蛇尾。伏惟珍重。師元豐八年十月十二晚。忽書偈曰。雪𩯭霜髭九九年。半肩毳衲盡諸緣。廓然笑指浮雲散。玉兔流光照大千。擲筆而寂。

A monk asked, 'What is the Ancestor's meaning of the coming from the West?' The Master said, 'Bricks and roof tiles.' Someone asked, 'What about seeking stillness in the midst of noise?' The Master said, 'A grievance must not be contracted.' Someone asked, 'What is the correct Dharma eye?' The Master said, 'Below the eyebrows.' The monk said, 'What if one understands it just like that?' The Master said, 'The pupil laughs and nods.' Someone asked, 'What is the matter above?' The Master said, 'Sun, moon and stars.' The monk said, 'What is the matter below?' The Master said, 'The boiling caldron of hell.' Someone asked, 'What is it like when for ten thousand li there is not a cloud?' The Master said, 'The monkey endures hunger.' The monk said, 'I beg the Master to rescue him.' The Master said, 'What color is the fire?' Someone asked, 'The ancients raised the mallet and held up the whisk — what does it mean?' The Master said, 'In broad daylight there is no idle man.' The monk said, 'How does one take it up?' The Master said, 'Like wind past the ear.' Someone asked, 'What about holding a sword at the breast?' The Master said, 'Old crows in flocks.' The monk said, 'This is precisely the Reverend's insight.' The Master said, 'A snake threads through the nostrils.' The monk shook his sleeves and went out. The Master said, 'The assembly meets.' Someone asked, 'Where did the sages above walk?' The Master said, 'At the crossroads.' The monk said, 'If so, then there is a defeat.' The Master said, 'I know you have not reached that field.' The monk said, 'And after reaching it?' The Master said, 'Everyday tea and rice.' Someone asked, 'The Ancestor's intent and the teaching's intent — are they the same or different?' The Master said, 'Dried ginger and aconite.' The monk said, 'If so, then they are different.' The Master said, 'Camphor flakes and snow balls.' Ascending the hall: 'The spring rain is faint; water drips from the eaves. Hearing the sound but not awakening — go back to the hall and face the wall.' Ascending the hall: 'If one speaks of the great Way, it would leave Zhushan with no place to open its mouth. Try opening your mouths, you people.' A monk then asked, 'What is the great Way?' The Master said, 'You cannot shoulder it.' The monk said, 'Why can you not shoulder it?' The Master said, 'The great Way.' Ascending the hall: 'If one speaks of this matter, above all do not speak of it. Speak of it and the horns come forth.' A monk came forward and said, 'The horns have come forth.' The Master said, 'Calamity.' The monk said, 'I am at fault.' The Master said, 'Dragon's head, snake's tail. I respectfully wish you well.' On the evening of the twelfth day of the tenth month of the eighth year of Yuanfeng the Master suddenly wrote a verse: 'Snowy temples and frosty beard, ninety-nine years; half a shoulder's woolen robe exhausts all conditions. Vastly laughing, I point to the floating clouds scattering; the jade hare's flowing light illumines the great thousand.' He threw down the brush and passed away.

靈隱德章禪師

Chan Master Dezhang of Lingyin

初住大相國寺西經藏院。慶曆八年九月一日。仁宗皇帝詔師於延春閣下齋。宣普照大師問。如何是當機一句。師曰。一言逈出青霄外。萬仞峰前嶮處行。曰。作麼生是嶮處行。師便喝。曰。皇帝面前。何得如此。師曰。也不得放過。明年又宣入內齋。復宣普照問。如何是奪人不奪境。師曰。雷驚細草萌芽發。高山進步莫遲遲。曰。如何是奪境不奪人。師曰。戴角披毛異。來往任縱橫。曰。如何是人境兩俱奪。師曰。出門天外迥。流光影不真。曰。如何是人境俱不奪。師曰。寒林無宿客。大海聽龍吟。後再宣入化成殿齋。宣守賢問。齋筵大啟。如何報答聖君。師曰。空中求鳥跡。曰。意旨如何。師曰。水內覓魚蹤。師進心珠歌曰。心如意。心如意。任運隨緣不相離。但知莫向外邊求。外邊求。終不是。枉用工夫隱真理。識心珠。光耀日。秘藏深密無形質。拈來掌內眾人驚。二乘精進爭能測。碧眼胡須指出。臨機妙用何曾失。尋常切忌與人看。大地山河動岌岌。師皇祐二年乞歸山林養老。御批杭州靈隱寺住持。賜號明覺。

He first lived at the Western Scripture Storehouse of the Great Xiangguo Monastery. On the first day of the ninth month of the eighth year of Qingli, Emperor Renzong summoned the Master to a vegetarian feast below the Yanchun Pavilion, and had the Great Master Puzhao ask, 'What is the phrase that meets the moment?' The Master said, 'One word stands out beyond the blue sky; on the perilous way before the ten-thousand-fathom peak.' Puzhao said, 'What is walking on the perilous way?' The Master then shouted. Puzhao said, 'In the presence of the emperor, how can you do this?' The Master said, 'It may not be let pass either.' The next year he was again summoned to a feast in the palace, and Puzhao was again summoned to ask, 'What is taking away the man but not the realm?' The Master said, 'Thunder startles the fine grass and the sprouts come forth; on the high mountain, advance and do not be slow.' Puzhao said, 'What is taking away the realm but not the man?' The Master said, 'Wearing horns and fur, he is different; coming and going, he roams at will.' Puzhao said, 'What is taking away both man and realm?' The Master said, 'Going out the gate, the sky beyond is vast; the flowing light's shadow is not real.' Puzhao said, 'What is taking away neither man nor realm?' The Master said, 'In the cold forest there is no overnight guest; the great sea listens to the dragon's song.' Later he was again summoned to a feast in the Huacheng Hall, and Shouxian was summoned to ask, 'The feast is greatly spread — how does one repay the sage sovereign?' The Master said, 'Seeking the tracks of birds in the sky.' Shouxian said, 'What does it mean?' The Master said, 'Looking for the traces of fish in the water.' The Master presented the Song of the Mind Pearl: 'The mind is like the intent, the mind is like the intent; following conditions and letting things run, it never parts from you. Only know that you must not seek outside. Seeking outside is never it, and you waste your effort hiding the true principle. Know the mind pearl, its light outshines the sun, a secret treasure deep and dense without form or substance. Picked up and placed in the palm, the crowd is startled; the two vehicles with all their effort — how could they fathom it? The blue-eyed Indian pointed it out; at the moment of opportunity, when has its wondrous function ever been lost? Ordinarily above all do not show it to people, or the great earth, mountains and rivers will totter.' In the second year of Huangyou the Master begged to return to the mountain forest to nurse his old age. The imperial endorsement made him abbot of Lingyin Monastery in Hangzhou and granted him the title Mingjue.

琅邪覺禪師法嗣

Dharma Heirs of Chan Master Jue of Langya

蘇州定慧院超信海印禪師

Chan Master Chaoxin Haiyin of Dinghui Monastery in Suzhou

僧問。如何是佛法的的大意。師曰。湘源斑竹杖。曰。意旨如何。師曰。枝枝帶淚痕。問。如何是第一句。師曰。那吒忿怒。曰。如何是第二句。師曰。衲僧罔措。曰。如何是第三句。師曰。西天此土。上堂。泥蛇齩石鼈。露柱啾啾呌。須彌打一棒。閻老呵呵笑。參。上堂。若識般若。即被般若縛。若不識般若。亦被般若縛。識與不識。拈放一邊。卻問諸人。如何是般若體。參堂去。上堂。鶯聲闌。蟬聲急。入水烏龜頭不濕。鷺鶿飛入蘆花叢。雪月交輝俱不及。吽。

A monk asked, 'What is the exact great meaning of the Buddha Dharma?' The Master said, 'A mottled bamboo staff from Xiangyuan.' The monk said, 'What does it mean?' The Master said, 'Every joint bears the marks of tears.' Someone asked, 'What is the first phrase?' The Master said, 'The wrath of Nata.' The monk said, 'What is the second phrase?' The Master said, 'The monk is at a loss.' The monk said, 'What is the third phrase?' The Master said, 'The Western Heaven and this land.' Ascending the hall: 'A mud snake bites a stone turtle; the exposed pillar chirps and squeaks. Sumeru takes a blow; old Yama laughs heartily. Study.' Ascending the hall: 'If you know prajna, you are bound by prajna. If you do not know prajna, you are also bound by prajna. Knowing and not knowing, toss them to one side. Then I ask you people: what is the essence of prajna? Go to the hall and study.' Ascending the hall: 'The oriole's song ceases, the cicada's cry is urgent; the turtle that enters the water does not wet its head. The egret flies into the reed flowers — snow and moon shining together cannot match it. Hum.'

洪州泐潭曉月禪師

Chan Master Xiaoyue of Letan in Hongzhou

僧問。修多羅教。如標月指。未審指箇甚麼。師曰。請高著眼。曰。曙色未分人盡望。及乎天曉也尋常。師曰。年衰鬼弄人。

A monk asked, 'The sutra teachings are like a finger pointing at the moon. I wonder what they point at?' The Master said, 'Please raise your eyes high.' The monk said, 'Before the dawn light divides, all men look for it; when the sky has brightened, it is ordinary.' The Master said, 'When one is old and feeble, ghosts make sport of one.'

越州姜山方禪師

Chan Master Fang of Jiangshan in Yuezhou

僧問。如何是不動尊。師曰。單著布衫穿市過。曰。學人未曉。師曰。騎驢踏破洞庭波。曰。透過三級浪。專聽一聲雷。師曰。伸手不見掌。曰。還許學人進向也無。師曰。踏地告虗空。曰。雷門之下。布鼓難鳴。師曰。八花毬子上。不用繡紅旗。曰。三十年後。此話大行。師便打。問。蓮花未出水時如何。師曰。穿針嫌眼小。曰。出水後如何。師曰。盡日展愁眉。問。如何是一塵入正受。師曰。蛇銜老鼠尾。曰。如何是諸塵三昧起。師曰。鼈齩釣魚竿。曰。恁麼則東西不辯。南北不分去也。師曰。堂前一盌夜明燈。簾外數莖青瘦竹。問。諸佛未出世時如何。師曰。不識酒望子。曰。出世後如何。師曰。釣魚船上贈三椎。問。如何是佛。師曰。留髭表丈夫。問。奔流度刃。疾𦦨過風。未審姜山門下還許藉藉也無。師曰。天寒日短夜更長。曰。錦帳繡鴛鴦。行人難得見。師曰。髑髏裡面氣沖天。僧召和尚。師曰。鷄頭鳳尾。曰。諸方泥裡洗。姜山畫將來。師曰。姜山今日為客。且望闍黎善傳。雖然如是。不得放過。便打。上堂。穿雲不渡水。渡水不穿雲。乾坤把定不把定。虗空放行不放行。橫三竪四。乍離乍合。將長補短。即不問汝諸人。飯是米做一句。要且難道。良久曰。私事不得官酬。上堂。不是道得道不得。諸方盡把為奇特。寒山燒火滿頭灰。笑罵豐幹這老賊。

A monk asked, 'What is the Immovable Honored One?' The Master said, 'Wearing a single cloth shirt, passing through the market.' The monk said, 'The student does not understand.' The Master said, 'Riding a donkey and trampling the waves of Dongting.' The monk said, 'Piercing through the three levels of waves, I only listen for one peal of thunder.' The Master said, 'Stretch out your hand and you cannot see your own palm.' The monk said, 'Will the student be permitted to advance?' The Master said, 'Treading the ground, he tells it to empty space.' The monk said, 'Below the thunder gate, a cloth drum is hard to sound.' The Master said, 'On the eight-flowered ball, no embroidered red flag is needed.' The monk said, 'Thirty years from now, these words will greatly prevail.' The Master then beat him. Someone asked, 'What was it like when the lotus had not yet come out of the water?' The Master said, 'Threading a needle, she complains the eye is small.' The monk said, 'And after it comes out of the water?' The Master said, 'All day she smooths her worried brows.' Someone asked, 'What is it when one dust enters correct reception?' The Master said, 'A snake holds a rat's tail in its mouth.' The monk said, 'What is the arising of the samadhi of all dusts?' The Master said, 'A turtle bites the fishing rod.' The monk said, 'If so, then east and west are not distinguished and north and south are not divided.' The Master said, 'A bowl of night-shining lamp before the hall; several stalks of lean green bamboo beyond the blind.' Someone asked, 'What was it like before the Buddhas came into the world?' The Master said, 'He does not know the wine flag.' The monk said, 'And after they came into the world?' The Master said, 'On the fishing boat, three blows are given.' Someone asked, 'What is the Buddha?' The Master said, 'He keeps his mustache to show he is a man.' Someone asked, 'Rushing streams cross the blade, swift flames pass the wind. I wonder whether below the gate of Jiangshan one may borrow a little?' The Master said, 'The day is cold and short and the night longer still.' The monk said, 'In a brocade tent embroidered with mandarin ducks, a traveler rarely gets to see them.' The Master said, 'Within the skull the spirit mounts to the sky.' The monk called to the Reverend. The Master said, 'Chicken's head, phoenix's tail.' The monk said, 'All quarters wash in the mud; Jiangshan paints it.' The Master said, 'Today Jiangshan is the guest, and I only hope the acharya will pass it on well. Even so, it may not be let pass.' Then he beat him. Ascending the hall: 'Piercing the clouds but not crossing the water; crossing the water but not piercing the clouds. Heaven and earth held firm or not held firm; empty space let go or not let go. Three across and four down, now apart and now together. Making up for the short with the long — I do not ask you about that. The one phrase that rice is made from grain — that is hard to say.' After a long while he said, 'Private matters are not paid for by the office.' Ascending the hall: 'It is not whether one can speak of the Way or not; all quarters take it as extraordinary. Hanshan tends the fire with ashes all over his head, laughing and cursing Fenggan, that old thief.'

福州白鹿山顯端禪師

Chan Master Xianduan of White Deer Mountain in Fuzhou

僧問。如何是道。師曰。九州百粵。曰。如何是道中人。師曰。乘肥衣錦。問。如何是大善知識。師曰。持刀按劒。曰。為甚麼如此。師曰。禮防君子。問。如何是異類。師曰。鴉巢生鳳。上堂。摩騰入漢。肉上剜瘡。僧會來吳。眼中添屑。達磨九年面壁。鬼魅之由。二祖立雪求心。飜成不肖。汝等諸人到這裡。如何吐露。若也道得。海上橫行。若道不得。林間獨臥。以拄杖擊禪床一下。問。如何是無相佛。師曰。灘頭石師子。曰。意旨如何。師曰。有心江上住。不怕浪淘沙。問。凝然湛寂時如何。師曰。不是闍黎安身立命處。曰。如何是學人安身立命處。師曰。雲有出山勢。水無投㵎聲。問。如何是教意。師曰。楞伽會上。曰。如何是祖意。師曰。熊耳山前。曰。教意祖意。相去幾何。師曰。寒松連翠竹。秋水對紅蓮。

A monk asked, 'What is the Way?' The Master said, 'The nine provinces and a hundred Yue.' The monk said, 'What is the man within the Way?' The Master said, 'Riding a fat horse and wearing brocade.' Someone asked, 'What is a great good friend?' The Master said, 'Holding a knife, laying hand on the sword.' The monk said, 'Why is it so?' The Master said, 'Rites guard against the gentleman.' Someone asked, 'What is the different kind?' The Master said, 'A crow's nest hatches a phoenix.' Ascending the hall: 'Matanga entered Han and cut a sore in the flesh. Seng Hui came to Wu and added a speck to the eye. Bodhidharma sat facing the wall for nine years — that is the work of a demon. The Second Ancestor stood in the snow seeking the mind, and turned out a prodigal. Now that you have come here, how will you speak out? If you can speak, you roam the seas at will. If you cannot, you lie alone in the forest.' He struck the meditation bed once with his staff. Someone asked, 'What is the markless Buddha?' The Master said, 'A stone lion at the rapids.' The monk said, 'What does it mean?' The Master said, 'With the mind set on dwelling on the river, one does not fear the waves washing the sand.' Someone asked, 'What about when it is still and serene?' The Master said, 'It is not where the acharya settles body and life.' The monk said, 'What is where the student settles body and life?' The Master said, 'The clouds have the momentum to leave the mountain; the water has no sound of falling into the ravine.' Someone asked, 'What is the teaching's intent?' The Master said, 'At the Lankavatara assembly.' The monk said, 'What is the Ancestor's intent?' The Master said, 'Before Bear Ear Mountain.' The monk said, 'How far apart are the teaching's intent and the Ancestor's intent?' The Master said, 'The cold pine joins the green bamboo; the autumn water faces the red lotus.'

滁州琅邪山智遊禪師

Chan Master Zhiyou of Langya Mountain in Chuzhou

僧問。如何是琅邪境。師曰。松因有限蕭踈老。花為無情取次開。曰。如何是境中人。師曰。髮長僧貌醜。問。如何是和尚為人句。師曰。眼前三尺雪。曰。莫便是也無。師曰。腦後一枝花。

A monk asked, 'What is the realm of Langya?' The Master said, 'The pine, because it has limits, grows sparse and old; the flowers, because they are insentient, open at random.' The monk said, 'What is the man within the realm?' The Master said, 'Long hair and an ugly monk's face.' Someone asked, 'What is the Reverend's phrase for the sake of others?' The Master said, 'Three feet of snow before the eyes.' The monk said, 'Is this not just it?' The Master said, 'One blossom behind the head.'

泉州涼峰洞淵禪師

Chan Master Dongyuan of Liangfeng in Quanzhou

僧問。如何是涅槃。師曰。刀斫斧劈。曰。如何是解脫。師曰。衫長袴短。問。諸聖不到處。師還知也無。師曰。老來無力下禪床。問。離四句。絕百非時如何。師曰。柴門草自深。問。狗子還有佛性也無。師曰。松直棘曲。問。如何是佛。師曰。金沙照影。曰。如何是道。師曰。玉女拋梭。曰。佛與道相去幾何。師曰。龜毛長二丈。兔角長八尺。

A monk asked, 'What is nirvana?' The Master said, 'Cut by the knife, split by the axe.' The monk said, 'What is liberation?' The Master said, 'The shirt is long and the trousers are short.' Someone asked, 'At the place the sages do not reach — does the Master know it or not?' The Master said, 'Old and without strength, I cannot come down from the meditation seat.' Someone asked, 'What about apart from the four propositions and cutting off the hundred negations?' The Master said, 'The thatch gate and the grass grow deep of themselves.' Someone asked, 'Does a dog have the Buddha nature or not?' The Master said, 'The pine is straight and the thorn is crooked.' Someone asked, 'What is the Buddha?' The Master said, 'The golden sand mirrors the shadow.' The monk said, 'What is the Way?' The Master said, 'The jade girl throws the shuttle.' The monk said, 'How far apart are the Buddha and the Way?' The Master said, 'Tortoise hair two zhang long, rabbit horn eight feet long.'

真州真如院方禪師

Chan Master Fang of Zhenru Monastery in Zhenzhou

參琅邪。唯看栢樹子話。每入室。陳其所見。不容措詞。常被喝出。忽一日大悟。直入方丈曰。我會也。琅邪曰。汝作麼生會。師曰。夜來床薦暖。一覺到天明。琅邪可之。

He studied under Langya, working only on the story of the cypress tree. Every time he entered the room and set out his understanding, he was not allowed to get a word in and was always shouted out. Suddenly one day he was greatly awakened, and went straight into the abbot's quarters and said, 'I understand.' Langya said, 'How do you understand it?' The Master said, 'Last night the bed mat was warm; I slept straight through to dawn.' Langya approved him.

宣州興教院坦禪師

Chan Master Tan of Xingjiao Monastery in Xuanzhou

永嘉牛氏子。業打銀。因淬礪瓶器有省。即出家。參琅邪。機語頓契。後依天衣懷禪師。時住興教。擢為第一座。衣受他請。欲聞州乞師繼之。時刁景純學士守宛陵。衣恐刁涉外議。乃於觀音前祝曰。若坦首座道眼明白。堪任住持。願示夢於刁學士。刁夜夢牛在興教法座上。衣凌晨辭州。刁舉所夢。衣大笑。刁問其故。衣曰。坦首座姓牛。又屬牛。刁就座出帖請之。師受請陞座。有雪竇化主省宗出。問。諸佛未出世。人人鼻孔遼天。出世後為甚麼杳無消息。師曰。鷄足峰前風悄然。宗曰。未在更道。師曰。大雪滿長安。宗曰。誰人知此意。令我憶南泉。拂袖歸眾。更不禮拜。師曰。新興教今日失利。便歸方丈。令人請宗至。師曰。適來錯祇對一轉語。人天眾前何不禮拜葢覆卻。宗曰。大丈夫膝下有黃金。爭肯禮拜無眼長老。師曰。我別有語在。宗乃理前語。至未在更道處。師曰。我有三十棒寄你打雪竇。宗乃禮拜。

He was a son of the Niu family of Yongjia. He worked as a silversmith. Because he had an awakening while quenching and polishing a vessel, he at once left home. He studied under Langya, and the mechanism and words suddenly agreed. Later he relied on Chan Master Huai of Tianyi. At that time he was living at Xingjiao and was promoted to head seat. Tianyi accepted his request and wanted to ask the prefecture to let the Master succeed to the seat. At that time the academician Diao Jingchun was governing Wanling. Tianyi feared Diao would be swayed by outside opinion, so before Guanyin he prayed, 'If the head seat Tan's eye of the Way is clear and he is fit to be abbot, I pray you show a dream to the academician Diao.' That night Diao dreamt of an ox on the Dharma seat of Xingjiao. At dawn Tianyi took leave at the prefecture, and Diao brought up his dream. Tianyi laughed aloud. Diao asked the reason. Tianyi said, 'The head seat Tan's surname is Niu, ox, and he was born in the year of the ox.' Diao then issued the document from his seat inviting him. The Master accepted and ascended the seat. The fund-raiser Xingzong of Xuedou came forward and asked, 'Before the Buddhas came into the world, everyone's nostrils reached the sky. After they came into the world, why is there not a whisper of news?' The Master said, 'Before Jizu Peak the wind is still.' Xingzong said, 'Not so — say more.' The Master said, 'Heavy snow fills Chang'an.' Xingzong said, 'Who knows this intent, that it makes me think of Nanquan?' He shook his sleeves and returned to the assembly, and did not bow. The Master said, 'The new Xingjiao has lost today.' He returned to his quarters and had Xingzong summoned. The Master said, 'Just now I answered one turning phrase wrongly; before the assembly of men and gods, why did you not bow and cover it up?' Xingzong said, 'A great man has gold under his knees; how could I bow to an eyeless elder?' The Master said, 'I have other words.' Xingzong then went over the earlier words, down to "not so — say more." The Master said, 'I have thirty blows to send you to give Xuedou.' Xingzong then bowed.

江州歸宗可宣禪師

Chan Master Kexuan of Guizong in Jiangzhou

漢州人也。壯為僧。即出峽依琅邪。一語忽投。群疑頓息。琅邪可之。未幾。令分座。淨空居士郭功甫過門問道。與厚。及師領歸宗。時功甫任南昌尉。俄郡守恚師不為禮。捃甚。遂作書寄功甫曰。某世緣尚有六年。奈州主抑逼。當棄餘喘。託生公家。願無見阻。功甫閱書驚喜。且頷之。中夜。其妻夢間見師入其寢。失聲曰。此不是和尚來處。功甫撼而問之。妻詳以告。呼燈取書示之。相笑不已。遂孕。及生。乃名宣老。期年記問如昔。至三歲。白雲端禪師抵其家。始見之。曰。吾姪來也。雲曰。與和尚相別幾年。宣倒指曰。四年矣(蓋與相別一年方死)。雲曰。甚處相別。曰。白蓮莊上。雲曰。以何為驗。曰。爹爹媽媽明日請和尚齋。忽聞推車聲。雲問。門外是甚麼聲。宣以手作推車勢。雲曰。過後如何。曰。平地兩條溝。果六週無疾而逝。

He was a man of Hanzhou. He became a monk in his prime and at once left the gorges to rely on Langya. At one word he suddenly agreed, and the crowd of doubts was at once stilled. Langya approved him. Not long after, he was made to share the seat. The layman Guo Gongfu of Jingkong came to his gate to ask about the Way, and was on close terms with him. When the Master took charge of Guizong, Gongfu was then the commandant of Nanchang. Presently the prefect grew angry that the Master did not show him courtesy, and framed him severely. The Master then wrote to Gongfu: 'My worldly condition still has six years to run, but the prefect presses me hard. I shall abandon my remaining breath and take birth in your house; I hope you will not refuse.' Gongfu read the letter with astonishment and delight, and nodded. In the middle of the night his wife dreamt that the Master entered their bedchamber, and cried out, 'This is not where a monk comes from.' Gongfu shook her awake and asked her. His wife told him in detail. He called for a lamp and gave her the letter to read, and they laughed without ceasing; and so she conceived. When the child was born, he was named Xuanlao. At one year old his memory and questions were as of old. When he was three, Chan Master Duan of Baiyun came to their house, and at one look said, 'My nephew has come.' Xuanlao said, 'How many years since you parted from the Reverend?' Xuan turned his finger back and said, 'Four years.' (For he had died one year after parting.) Baiyun said, 'Where did you part?' Xuan said, 'At White Lotus Manor.' Baiyun said, 'By what is it verified?' Xuan said, 'Papa and Mama will invite the Reverend to a meal tomorrow.' Suddenly he heard the sound of a cart being pushed. Baiyun asked, 'What is that sound outside the gate?' Xuan made the gesture of pushing a cart with his hand. Baiyun said, 'And after that?' Xuan said, 'Two furrows on level ground.' Indeed at the full age of six he passed away without illness.

秀州長水子璿講師

Lecturer Zixuan of Changshui in Xiuzhou