Records of the Transmission of the Lamp, Volume Ten

郡之嘉興人也。自落髮誦楞嚴不輟。從洪敏法師講至動靜二相。瞭然不生。有省。謂敏曰。敲空擊木(木一作竹)。尚落筌蹄。舉目揚眉。已成擬議。去此二途。方契斯旨。敏拊而證之。然欲探禪源。罔知攸往。聞琅邪道重當世。即趨其席。值上堂次。出問。清淨本然。云何忽生山河大地。琅邪憑陵答曰。清淨本然。云何忽生山河大地。師領悟。禮謝曰。願侍巾瓶。琅邪謂曰。汝宗不振久矣。宜厲志扶持。報佛恩德。勿以殊宗為介也。乃如教。再拜以辭。後住長水。承稟日顧眾曰。道非言象得。禪非擬議知。會意通宗。曾無別致。由是二宗仰之。甞疏楞嚴等經。盛行於世。

He was a man of Jiaxing in that prefecture. From the time he shaved his head he chanted the Surangama without cease. When the Dharma Master Hongmin expounded the two marks of movement and stillness, that they are clearly not born, he had an awakening. He said to Hongmin, 'Striking the air and knocking on wood still fall into the trap and snare. Raising the eyes and moving the brows is already deliberation. Apart from these two roads, one then accords with this purport.' Hongmin patted him and certified him. And yet, wishing to explore the source of Chan, he did not know where to go. Hearing that Langya's Way was weighty in the world, he hurried to his seat. It happened that Langya was ascending the hall, and he came forward and asked, 'The pure and originally so — how is it that mountains, rivers and the great earth suddenly arise?' Langya answered by pressing upon him: 'The pure and originally so — how is it that mountains, rivers and the great earth suddenly arise?' The Master was enlightened, bowed in thanks and said, 'I wish to attend on you with towel and pitcher.' Langya said to him, 'Your school has long been uninspired. You should stir your resolve to support it, to repay the Buddha's grace and virtue, and not to let a different school stand in your way.' So he followed the instruction, bowed twice and took his leave. Later he lived at Changshui. When he received and carried out the teaching, he daily looked around at the assembly and said, 'The Way is not attained by words and images; Chan is not known by deliberation. To understand the intent and penetrate the school has never had any other way.' From this both schools looked up to him. He wrote commentaries on the Surangama and other sutras, which were widely current in the world.

大愚芝禪師法嗣

Dharma Heirs of Chan Master Zhi of Dayu

南嶽雲峰文悅禪師

Chan Master Wenyue of Yunfeng in Nanyue

南昌徐氏子。初造大愚。聞示眾曰。大家相聚吃莖虀。若喚作一莖虀。入地獄如箭射。便下座。師大駭。夜造方丈。愚問。來何所求。師曰。求心法。愚曰。法輪未轉。食輪先轉。後生趂色力健。何不為眾乞食。我忍飢不暇。何暇為汝說禪乎。師不敢違。未幾。愚移翠巖。師納疏罷。復過翠巖求指示。巖曰。佛法未到爛卻。雪寒宜為眾乞炭。師亦奉命。能事罷復造方丈。巖曰。堂司闕人。今以煩汝。師受之不樂。恨巖不去心地。坐後架。桶箍忽散。自架墮落。師忽然開悟。頓見巖用處。走搭伽棃。上寢堂。巖迎笑曰。維那。且喜太事了畢。師再拜。不及吐一辭而去。服勤八年。後出世翠巖。時首座領眾出迎。問曰。德山宗乘即不問。如何是臨濟大用。師曰。你甚處去來。座擬議。師便掌。座擬對。師喝曰。領眾歸去。自是一眾畏服。僧問。如何是道。師曰。路不拾遺。曰。如何是道中人。師曰。草賊大敗。僧禮拜。師噓一聲。問。萬法歸一。一歸何所。師曰。黃河九曲。曰。如何是第一句。師曰。垂手過膝。曰。如何是第二句。師曰。萬裡崖州。曰。如何是第三句。師曰。糞箕掃帚。問。如何是深山巖崖佛法。師曰。猢猻倒上樹。問。如何是衲衣下事。師曰。皮裡骨。問。不涉廉纖。請師速道。師曰。須彌山。問。如何是清淨法身。師曰。柴場荻草。上堂。語不離窠道。焉能出葢纏。片雲橫谷口。迷卻幾人源。所以道。言無展事。語不投機。承言者喪。滯句者迷。汝等諸人。到這裡憑何話會。良久曰。欲得不招無間業。莫謗如來正法輪。上堂。過去諸佛已滅。未來諸佛未生。正當今日。佛法委在翠巖。放行則隨機利物。把住則瓦解冰消。且道把住好。放行好。良久曰。咄。這野狐精。擊禪床下座。上堂。汝等諸人。與麼上來。大似刺腦入膠盆。與麼下去。也是平地吃交。直饒不來不去。朝打三千。

He was a son of the Xu family of Nanchang. He first went to Dayu, and hearing the instruction to the assembly, 'You people gather and eat a stem of pickled greens. If you call it a stem of pickled greens, you fall into hell swift as an arrow shot,' he at once came down from the seat. The Master was greatly startled, and at night came to the abbot's quarters. Dayu asked, 'What have you come seeking?' The Master said, 'I seek the mind Dharma.' Dayu said, 'Before the Dharma wheel turns, the food wheel turns first. Young man, while the vigor of your form is strong, why not beg food for the assembly? I have no leisure even to bear my hunger — what leisure have I to speak Chan to you?' The Master did not dare disobey. Before long Dayu moved to Cuiyan. When the Master had finished delivering the petition, he went again to Cuiyan to ask for instruction. Cuiyan said, 'The Buddha Dharma is not yet rotted through. The snow is cold; you should beg charcoal for the assembly.' The Master again accepted the order. When that task was done he went up once more to the abbot's quarters. Cuiyan said, 'The hall office lacks a man; I now trouble you with it.' The Master accepted but was not happy, and resented that Cuiyan would not let his mind settle on the ground. As he sat on the rear platform, a bucket hoop suddenly gave way, and it fell from the shelf. The Master suddenly awakened, and in an instant saw Cuiyan's point of use. He rose, put on his robe, and went up to the sleeping hall. Cuiyan met him laughing and said, 'Director of Affairs, how glad I am that the great matter is finished.' The Master bowed twice, and before he could utter a single word he left. He served diligently for eight years. Later he came forth into the world at Cuiyan. At that time the head seat led the assembly out to welcome him and asked, 'I do not ask about Deshan's school and vehicle — what is Linji's great function?' The Master said, 'Where have you been?' As the head seat began to deliberate, the Master slapped him. As the head seat began to answer, the Master shouted and said, 'Lead the assembly back.' From this the whole assembly feared and submitted. A monk asked, 'What is the Way?' The Master said, 'No property is picked up from the road.' The monk said, 'What is the man within the Way?' The Master said, 'The grass bandits are utterly routed.' The monk bowed. The Master breathed out a sigh. The monk asked, 'The ten thousand dharmas return to one — where does the one return?' The Master said, 'The Yellow River's nine bends.' The monk said, 'What is the first phrase?' The Master said, 'Hands hanging down past the knees.' The monk said, 'What is the second phrase?' The Master said, 'Ten thousand li to Yazhou.' The monk said, 'What is the third phrase?' The Master said, 'A dung basket and a broom.' The monk asked, 'What is the Buddha Dharma in the deep mountains and on the cliffs?' The Master said, 'A monkey climbs a tree upside down.' The monk asked, 'What is the matter beneath the robe?' The Master said, 'Bone within skin.' The monk asked, 'Not touching the least — I beg the Master to speak quickly.' The Master said, 'Mount Sumeru.' The monk asked, 'What is the pure dharma body?' The Master said, 'A firewood yard and reed grass.' Ascending the hall: 'If one's words never leave the nest and the road, how can one get out of the covering and the bonds? A wisp of cloud lies across the valley mouth and loses the source for how many men. Therefore it is said: words have no unfolding matter, and speech does not hit the mark. He who receives words perishes; he who sticks to phrases is lost. When you get here, by what words do you understand?' After a long while he said, 'If you would not invite the karma of the uninterrupted hell, do not slander the Tathagata's wheel of the true Dharma.' Ascending the hall: 'The Buddhas of the past are already extinct; the Buddhas of the future are not yet born. At this very day, the Buddha Dharma is entrusted to Cuiyan. Let go and it follows the moment and benefits beings; hold fast and tiles shatter and ice melts. Tell me, is it better to hold fast or to let go?' After a long while he said, 'Ho! This wild fox spirit.' He struck the meditation bed and descended from the seat. Ascending the hall: 'When you people come up here like this, it is much like thrusting your head into a glue pot. Coming down like this is also stumbling on level ground. Even if you neither come nor go, three thousand blows in the morning,'

暮打八百。上堂。道遠乎哉。觸事而真。聖遠乎哉。體之則神。所以娑婆世界。以音聲為佛事。香積世界。以香飯為佛事。翠巖這裡。祇於出入息內供養承事。過現未來。塵沙諸佛。無一空過者。過現未來。塵沙諸佛。是翠巖侍者。無一不到。如一不到。三十拄杖。諸上座還會麼。將此深心奉塵剎。是則名為報佛恩。上堂。有情之本。依智海以為源。含識之流。總法身而為體。祇為情生智隔。想變體殊。達本情忘。知心體合。諸禪德會麼。古佛與露柱相交。佛殿與燈籠鬬額。若也不會。單重交折。上堂。竿木隨身。逢場作戲。然雖如是。一手不獨拍。眾中莫有作家禪客。本分衲僧。出來共相唱和。有麼。時有僧出。禮拜。師曰。依稀似曲才堪聽。又被風吹別調中。便下座。上堂。天明平旦。萬事成辦。北俱盧洲長粳米飯。下座。上堂。有佛處不得住。無佛處急走過。你等諸人。橫擔拄杖。向甚麼處行腳。良久曰。東勝身洲持缽。西瞿耶尼吃飯。上堂。假使心通無量時。歷劫何曾異今日。且道今日事作麼生。良久曰。烏龜鑽破壁。上堂。見聞覺知無障礙。聲香味觸常三昧。衲僧道。會也。山是山。水是水。飢來吃飯。困來打睡。忽然須彌山𨁝跳入你鼻孔裡。摩竭魚穿你眼睛中。作麼生商量。良久曰。參堂去。上堂。一刀兩段。未稱宗師。就下平高。固非作者。翠巖到這裡。口似匾擔。你等諸人作麼生商量。良久曰。欲得不招無間業。莫謗如來正法輪。上堂。若見諸相非相。即山河大地。竝無過咎。諸上座終日著衣吃飯。未曾齩著一粒米。未曾掛著一縷絲。便能變大地作黃金。攪長河為酥酪。然雖如是。著衣吃飯即不無。衲僧門下汗臭氣也未夢見在。上堂。普賢行。文殊智。補陀巖上清風起。瞎驢趂隊過新羅。吉獠舌頭三千里。上堂。拈起拄杖曰。掌缽盂向香積世界。為甚麼出身無路。挑日月於拄杖頭上。

(The Master continued:) 'and eight hundred blows at dusk.' Ascending the hall: 'Is the Way far? Touch a thing and it is real. Are the sages far? Realize it and it is spirit. Therefore in the Saha world the Buddha's work is done through sound; in the world of Fragrant Accumulation the Buddha's work is done through fragrant rice. Here at Cuiyan, within the breath going out and coming in, one makes offerings and serves the Buddhas of past, present and future, numberless as dust, and not one is passed over in vain. The Buddhas of past, present and future, numberless as dust, are Cuiyan's attendants, and not one fails to arrive. If one fails to arrive, thirty blows with the staff. Elders of the assembly, do you understand? To offer this deep mind to the dust-fields of lands — that is what is called repaying the Buddha's grace.' Ascending the hall: 'The root of the sentient takes the sea of wisdom as its source; the stream of those who hold consciousness takes the dharma body as its substance. It is only because feeling arises that wisdom is screened off, and because thought changes that the substance differs. Penetrate the root and feeling is forgotten; know the mind and the substance accords. Chan worthies, do you understand? The ancient Buddha and the exposed pillar cross each other; the Buddha hall and the lantern butt foreheads. If you still do not understand, the single and the doubled exchange and break apart.' Ascending the hall: 'Pole and wood go along with the body; wherever there is a stage, one plays a part. Yet though it is so, one hand alone does not clap. Among the assembly, is there perhaps a Chan guest who is a master, an ordinary patch-robed monk, who will come out and sing in chorus with me? Is there any?' At that time a monk came out and bowed. The Master said, 'Faintly like a tune, it is just fit to be heard — and again the wind blows it into another key.' He then descended from the seat. Ascending the hall: 'When the sky brightens at dawn, the ten thousand matters are done. In Uttarakuru there is long-grained rice.' He descended from the seat. Ascending the hall: 'Where there is a Buddha you may not dwell; where there is no Buddha pass by quickly. You people carry your staffs across your shoulders — to what place will you go on pilgrimage?' After a long while he said, 'In Purvavideha I hold out my bowl; in Aparagodaniya I eat.' Ascending the hall: 'Suppose the mind penetrates immeasurable time — through kalpas, how has it ever differed from today? Tell me, how do you make out today's matter?' After a long while he said, 'A turtle drills through a wall.' Ascending the hall: 'Seeing, hearing, perceiving and knowing have no obstruction; sound, fragrance, taste and touch are always samadhi. A patch-robed monk says: I understand. The mountain is the mountain, the water is the water; when hungry, eat; when tired, sleep. Suddenly Mount Sumeru leaps into your nostrils, and a makara fish pierces your eye — how will you deliberate on that?' After a long while he said, 'Go to the hall to study.' Ascending the hall: 'One knife, two cuts — not yet fit to be called a master. Straightening the low and evening the high is surely not the work of an adept. Here at Cuiyan the mouth is like a carrying pole. How will you people deliberate?' After a long while he said, 'If you would not invite the karma of the uninterrupted hell, do not slander the Tathagata's wheel of the true Dharma.' Ascending the hall: 'If you see all marks as no-marks, then mountains, rivers and the great earth have no fault at all. Elders of the assembly, all day long you wear clothes and eat food, yet have never bitten a single grain of rice, never hung on a single thread of silk, and yet you can turn the great earth into gold and churn the long river into butter. Though it is so, wearing clothes and eating food is not lacking; but in the patch-robed monk's gate, the smell of sweat has not even been dreamed of.' Ascending the hall: 'Samantabhadra's practice, Manjushri's wisdom — on Potalaka Rock the clear wind rises. The blind donkey follows the herd and passes into Silla; the lucky jackal's tongue runs three thousand li.' Ascending the hall, he picked up his staff and said, 'Holding out the bowl toward the world of Fragrant Accumulation, why is there no road out? Carrying sun and moon on the tip of the staff,'

為甚麼有眼如盲。直得風行草偃。響順聲和。無纖芥可留。猶是交爭底法。作麼生是不交爭底法。卓拄杖下座。上堂。臨濟先鋒。放過一著。德山後令。且在一邊。獨露無私一句作麼生道。良久曰。堪嗟楚下鍾離昧(音抹)。以拂子擊禪床。下座。上堂。教中道。種種取捨。皆是輪回。未出輪回而辯圓覺。彼圓覺性即同流轉。若免輪回。無有是處。你等諸人。到這裡且作麼生辯圓覺。良久曰。荷葉團團團似鏡。菱角尖尖尖似錐。以拂擊禪床。上堂。古人道。山河石壁。不礙眼光。師曰。作麼生是眼。拈拄杖打禪床一下。曰。須彌山百雜碎即不問。你且道娑竭羅龍王年多少。俗士問。如何是佛。師曰。著衣吃飯量家道。曰。恁麼則退身三步。叉手當胷去也。師曰。醉後添杯不如無。小參。舉百丈歲夜示眾曰。你這一隊後生。經律論固是不知。入眾參禪禪又不會。臘月三十日。且作麼生摺合去。師曰。灼然。諸禪德。去聖時遙。人心澹泊。看卻今時叢林。更是不得所在之處。或聚徒三百五百。浩浩地祇以飯食豐濃．寮舍穩便為旺化。中間孜孜為道者無一人。設有十箇五箇。走上走下。半青半黃。會即總道我會。各各自謂握靈蛇之珠。孰肯知非。及乎挨拶鞭逼將來。直是萬中無一。苦哉。苦哉。所謂般若叢林歲歲凋。無明荒草年年長。就中今時後生。才入眾來。便自端然拱手。受他別人供養。到處菜不擇一莖。柴不搬一束。十指不沾水。百事不幹懷。雖則一期快意。爭奈三塗累身。豈不見教中道。寧以熱鐵纏身。不受信心人衣。寧以洋銅灌口。不受信心人食。上座若也是去。直饒變大地作黃金。攪長河為酥酪。供養上座。未為分外。若也未是。至於滴水寸絲。便須披毛戴角。牽犂拽耙。償他始得。不見祖師道。入道不通理。復身還信施。此是決定底事。終不虗也。諸上座。光陰可惜。時不待人。

(The Master continued:) 'why are the eyes as if blind? Even if the wind blows and the grass bends, and the echo follows the sound, with not a mustard seed left over, it is still a dharma of contending. What is the dharma of non-contending?' He planted his staff and descended from the seat. Ascending the hall: 'Linji's vanguard — let it pass one move. Deshan's rear command — set it to one side. The single phrase that stands alone revealed and without selfishness — how will you speak it?' After a long while he said, 'One may well sigh for Zhongli Mei below Chu.' (The name Mei is sounded as mo.) He struck the meditation bed with his whisk and descended from the seat. Ascending the hall: 'The teaching says: all taking and rejecting is rebirth. To discriminate perfect enlightenment while not yet out of rebirth — that perfect-enlightened nature is then the same as flowing on. If one would escape rebirth, there is no such place. When you get here, how will you discriminate perfect enlightenment?' After a long while he said, 'The lotus leaf is round and round like a mirror; the water caltrop is sharp and sharp like an awl.' He struck the meditation bed with his whisk. Ascending the hall: 'The ancients said: mountains, rivers and stone walls do not obstruct the eye's light.' The Master said, 'What is the eye?' He picked up his staff, struck the meditation bed once, and said, 'I do not ask about Mount Sumeru smashed to bits. But tell me, how old is the dragon king Sagara?' A layman asked, 'What is the Buddha?' The Master said, 'In clothes and food, measure the family's means.' The layman said, 'If so, then I withdraw three steps and fold my hands on my breast.' The Master said, 'Adding a cup after one is drunk is not as good as none.' At a minor assembly he brought up Baizhang's New Year's Eve instruction: 'You people of this crowd — the sutras, vinaya and treatises you certainly do not know, and entering the assembly to practice Chan you do not understand either. On the thirtieth of the twelfth month, how will you settle the accounts?' The Master said, 'Quite so. Chan worthies, the time since the sages is far, and men's minds are thin. Look at today's monasteries, and it is even worse wherever one goes. Some gather three hundred or five hundred students, and in their vast crowds take rich food and drink and comfortable quarters as flourishing teaching. Among them there is not one man who earnestly works at the Way. Suppose there are ten or five — they run up and down, half green and half yellow. When they understand, they all say they understand, and each claims to hold the pearl of the spirit snake; who is willing to know that he is wrong? And when it comes to being pressed and whipped on, truly there is not one in ten thousand. How bitter, how bitter. As it is said: the prajna grove withers year by year, the weeds of ignorance grow year by year. And worse, the young people of today no sooner enter the assembly than they sit up straight and fold their hands and receive other people's offerings. Everywhere they choose not a stem of vegetables, carry not a bundle of firewood; their ten fingers do not touch water, and a hundred matters do not vex their hearts. Though for a season they are pleased, what can be done about the three evil paths that burden the body? Have you not seen the teaching say: better to wrap the body in red-hot iron than to accept the clothes of a faithful man; better to pour molten copper into the mouth than to accept the food of a faithful man. If you elders are also like that, then even though you turn the great earth into gold and churn the long river into butter and offer it to the elders, it would not be excessive. But if you are not yet like that, then down to a drop of water and an inch of thread, you must put on horns and hair, pull the plow and drag the harrow, and only then repay him. Have you not seen the Ancestor say: entering the Way without penetrating the principle, one returns the body and repays the faithful gifts. This is a settled matter and is never in vain. Elders of the assembly, the light of time is to be pitied; the hour does not wait for men,'

莫待一朝眼光落地。緇田無一簣之功。鐵圍陷百刑之痛。莫言不道。珍重。

(The Master continued:) 'Do not wait for the one morning when the eye's light falls to the ground. In the black-robed field there is not the merit of a single basketful; in the Iron Enclosure you will sink into the pain of a hundred punishments. Do not say I did not tell you. Take care.'

蘇州瑞光月禪師

Chan Master Yue of Ruiguang in Suzhou

僧問。俱胝一指。意旨如何。師曰。月落三更穿市過。

A monk asked, 'What is the meaning of Juzhi's one finger?' The Master said, 'The moon sets at the third watch and passes through the market.'

瑞州洞山子圓禪師

Chan Master Ziyuan of Dongshan in Ruizhou

上堂。有僧出拋下坐具。師曰。一釣便上。僧提起坐具。師曰。弄巧成拙。僧曰。自古無生曲。須是遇知音。師曰。波斯入唐土。僧大笑歸眾。

Ascending the hall, a monk came forward and threw down his sitting cloth. The Master said, 'He rises at the first cast of the hook.' The monk picked up the sitting cloth. The Master said, 'Cleverness turns to clumsiness.' The monk said, 'Since ancient times the song of no-birth must await one who knows the tone.' The Master said, 'A Persian has entered the land of Tang.' The monk laughed aloud and returned to the assembly.

石霜永禪師法嗣

Dharma Heirs of Chan Master Yong of Shishuang

南嶽福嚴保宗禪師

Chan Master Baozong of Fuyan in Nanyue

上堂。世尊周行七步。舉足全乖。目顧四方。觸途成滯。金襴授去。殃及兒孫。玉偈傳來。掛人唇吻。風幡悟性。未離色塵。缽水投針。全成管見。祖師九年面壁。不見纖毫。盧公六代傳衣。圖他小利。江西一喝。不解慎初。德嶠全施。未知護末。南山鼈鼻。謾指蹤由。北院枯松。徒彰風彩。雲門顧鑒。落二落三。臨濟全提。錯七錯八。若說君臣五位。直如紙馬過江。更推賓主交參。恰似泥人澡洗。獨超象外。且非捉兔走鷹。混跡塵中。未是齩豬之狗。何異趒坑墮壍。正是避溺投罝。如斯之解。正在常途。出格道人。如何話會。豈不見陶潛俗子尚自覩事見機。而今祖室子孫。不可皮下無血。喝一喝。

Ascending the hall: 'The World-Honored One walked seven steps in a circle, and every lift of the foot was wholly wrong. He looked all around in the four directions, and every place he touched became an obstruction. The golden robe was handed on, and disaster fell on his children and grandchildren. The jade verse was transmitted, and it hangs on men's lips. Awakening to the nature at wind and banner — he had not yet left the dust of form. Dropping a needle into the bowl of water — it turns out wholly to be a view through a tube. The Ancestor faced the wall for nine years and did not see a hair's breadth. Master Lu handed on the robe through six generations, scheming for a small profit. Jiangxi's one shout did not understand guarding the beginning. Deshan's whole bestowal did not know protecting the end. The turtle-nose of Nanshan — in vain one points out its tracks. The withered pine of Beiyuan — in vain it displays its style. Yunmen's looking and mirroring falls into two, falls into three. Linji's whole raising is wrong seven, wrong eight. If you speak of the five positions of lord and minister, it is exactly a paper horse crossing the river. If you push further into the interplay of host and guest, it is just a clay man taking a bath. To stand alone beyond the images is not a hawk let fly at a hare. To mingle one's tracks in the dust is not a dog that bites a pig. How is it different from jumping into a pit and falling into a moat, from fleeing drowning and throwing oneself into a net? An understanding like this is on the ordinary road. Men of the Way who go beyond the pattern — how will you understand?' He gave a shout.

郢州大陽如漢禪師

Chan Master Ruhan of Dayang in Yingzhou

僧問。如何是敲磕底句。師曰。檻外竹搖風。驚起幽人睡。曰。觀音門大啟也。師曰。師子齩人。廼曰。聞聲悟道。失卻觀音眼睛。見色明心。昧了文殊巴鼻。一齣一入。半開半合。泥牛昨夜遊滄海。直至如今不見回。咄。

A monk asked, 'What is the phrase of knocking and bumping?' The Master said, 'Beyond the railing the bamboo sways in the wind and startles the recluse from sleep.' The monk said, 'The gate of Guanyin is thrown wide open.' The Master said, 'A lion bites a man.' Then he said, 'Hearing sound and awakening to the Way, one loses Guanyin's eye. Seeing form and clarifying the mind, one dims Manjushri's nose. One out, one in; half open, half shut. The mud ox roamed the blue sea last night and has not been seen returning to this day. Ho!'

浮山遠禪師法嗣

Dharma Heirs of Chan Master Yuan of Fushan

東京淨因院道臻淨照禪師

Chan Master Daozhen Jingzhao of Jingyin Monastery in the Eastern Capital

僧問。如何是佛。師曰。朝裝香。暮換水。問。如何是觀音妙智力。師曰。河南犬吠。河北驢鳴。上堂。拈拄杖曰。楖栗木杖子。善能談佛祖。聾人既得聞。瘂人亦解語。指白石為玉。點黃金為土。便恁麼會去。他家未相許。不相許。莫莽鹵。南街打鼓北街舞。

A monk asked, 'What is the Buddha?' The Master said, 'In the morning burn incense; in the evening change the water.' He asked, 'What is Guanyin's wonderful wisdom power?' The Master said, 'In Henan the dogs bark; in Hebei the donkeys bray.' Ascending the hall, he picked up his staff and said, 'A jujube-wood staff is good at talking of Buddhas and Ancestors. The deaf man gets to hear it, and the mute man understands the words. It points to white stone and calls it jade; it dots yellow gold and turns it to earth. If you understand it just like that, his house has not yet approved you. Not approved — do not be reckless. Drums beat in the south street and they dance in the north street.'

廬州興化仁嶽禪師

Chan Master Renyue of Xinghua in Luzhou

泉南人也。僧問。如何是佛法大意。師曰。臨濟問黃檗。曰。學人不會。師曰。三回吃棒來。問。如何是和尚家風。師曰。曲彔禪床。曰。客來如何祇待。師曰。拄杖子。問。一大藏教盡是名言。離此名言。如何指示。師曰。癩馬揩枯柳。曰。學人不會。師曰。駱駝好吃鹽。曰。畢竟如何。師曰。鐵鞭指處馬空嘶。

He was a man of Quannan. A monk asked, 'What is the great meaning of the Buddha Dharma?' The Master said, 'Linji asks Huangbo.' The monk said, 'The student does not understand.' The Master said, 'Three times he came and took the blows.' He asked, 'What is the Reverend's family style?' The Master said, 'A crooked meditation bed.' The monk said, 'When a guest comes, how do you receive him?' The Master said, 'A staff.' He asked, 'The whole canon is nothing but names and words. Apart from these names and words, how do you point it out?' The Master said, 'A mangy horse rubs against a withered willow.' The monk said, 'The student does not understand.' The Master said, 'A camel likes to eat salt.' The monk said, 'After all, how is it?' The Master said, 'Where the iron whip points, the horse neighs in vain.'

荊門軍玉泉謂芳禪師

Chan Master Weifang of Yuquan in Jingmen Jun

僧問。從上諸聖。以何法示人。師拈起拄杖。僧曰。學人不會。師曰。兩手分付。僧擬議。師便打。

A monk asked, 'By what dharma did the sages from of old show people?' The Master picked up his staff. The monk said, 'The student does not understand.' The Master said, 'I hand it to you with both hands.' As the monk deliberated, the Master beat him.

宿州定林惠琛禪師

Chan Master Huichen of Dinglin in Suzhou

僧問。如何是道。師曰。祇在目前。僧曰。為甚麼不見。師曰。瞎。

A monk asked, 'What is the Way?' The Master said, 'It is right before your eyes.' The monk said, 'Why do I not see it?' The Master said, 'Blind.'

秀州本覺若珠禪師

Chan Master Ruozhu of Benjue in Xiuzhou

僧問。如何是道。師舉起拳。僧曰。學人不會。師曰。拳頭也不識。上堂。說佛說祖。埋沒宗乘。舉古談今。淹留衲子。撥開上路。誰敢當頭。齊立下風。不勞拈出。無星秤子。如何辯得斤兩。若也辯得。須彌祇重半銖。若辯不得。拗折秤衡。向日本國與諸人相見。

A monk asked, 'What is the Way?' The Master raised his fist. The monk said, 'The student does not understand.' The Master said, 'You do not even know a fist.' Ascending the hall: 'Speaking of Buddhas and speaking of Ancestors buries the school and vehicle. Bringing up the ancient and discussing the present detains the patch-robed one. Push open the upper road — who dares be the one in front? All stand below the wind; there is no need to bring it out. A steelyard with no marks on the beam — how will you tell the ounces? If you can tell them, Mount Sumeru weighs only half a grain. If you cannot, break the beam and meet you people in the land of Japan.'

東京華嚴普孜禪師

Chan Master Puzi of Huayan in the Eastern Capital

僧問。如何是賓中賓。師曰。客路如天遠。曰。如何是賓中主。師曰。侯門似海深。曰。如何是主中主。師曰。寰中天子勑。曰。如何是主中賓。師曰。塞外將軍令。乃曰。賓中問主。互換機鋒。主中問賓。同生同死。主中辯主。飲氣吞聲。賓中覓賓。白雲萬裡。故句中無意。意在句中。於斯明得。一雙孤鴈撲地高飛。於斯未明。一對鴛鴦池邊獨立。知音禪客。相共證明。影響異流。切須子細。良久曰。若是陶淵明。攢眉便歸去。

A monk asked, 'What is the guest within the guest?' The Master said, 'The traveler's road is as distant as the sky.' The monk said, 'What is the host within the guest?' The Master said, 'A nobleman's gate is as deep as the sea.' The monk said, 'What is the host within the host?' The Master said, 'The edict of the Son of Heaven within the realm.' The monk said, 'What is the guest within the host?' The Master said, 'The general's order beyond the frontier.' Then he said, 'Asking about the host within the guest, the points of the mechanism are interchanged. Asking about the guest within the host, together they live and together they die. Discerning the host within the host, one drinks in one's breath and swallows one's voice. Seeking the guest within the guest, white clouds for ten thousand li. Therefore the phrase has no meaning, and the meaning lies in the phrase. Understand this, and a pair of lone geese flutter up from the ground. Do not understand this, and a pair of mandarin ducks stand by the pond. Chan guests who know the tone, prove it together with me. Shadows and echoes take different streams — be most careful.' After a long while he said, 'If he were Tao Yuanming, he would knit his brows and go home.'

南康軍清隱院惟湜禪師

Chan Master Weishi of Qingyin Monastery in Nankang Jun

僧問。如何是道。師曰。斜街曲巷。曰。如何是道中人。師曰。百藝百窮。

A monk asked, 'What is the Way?' The Master said, 'A slanting street and a winding lane.' The monk said, 'What is the man within the Way?' The Master said, 'A hundred arts, a hundred dead ends.'

潭州衡嶽寺奉能禪師

Chan Master Fengnen of Hengyue Monastery in Tanzhou

上堂。宗風才舉。萬裡雲收。法令若行。千峰寒色。須彌頂上。白浪滔天。大海波中。紅塵滿地。應思黃梅昔日。少室當年。不能退己讓人。遂使舂糠答志。斷臂酬心。何似衡嶽這裡。山畬粟米飯。一桶沒鹽羹。苦樂共住。隨高就低。且不是南頭買貴。北頭賣賤。直教文殊稽首。迦葉攢眉。龍樹馬鳴吞聲飲氣。目連鶖子且不能為。為甚如此。諦觀法王法。法王法如是。

Ascending the hall: 'The school's wind has just been raised, and the clouds of ten thousand li withdraw. If the dharma decree is carried out, a thousand peaks turn cold in color. On the summit of Mount Sumeru, white waves flood the sky. In the midst of the great sea's waves, red dust covers the ground. One should think of Huangmei in former days, and of Shaoshi in those years. They could not yield to others, and so it came about that resolve was answered by pounding husks and mind was repaid by cutting off an arm. How is it like here at Hengyue, with millet rice from the mountain ashes and one bucket of soup without salt? We dwell together in suffering and joy, and follow the high and go along with the low. And it is not buying dear in the south and selling cheap in the north. It would make Manjushri bow his head and Kashyapa knit his brows; Nagarjuna and Asvaghosa would swallow their voices and hold their breath, and Maudgalyayana and Sariputra could not do it. Why is it so? Look closely at the King of Dharma's Dharma — the King of Dharma's Dharma is like this.'

寶應昭禪師法嗣

Dharma Heirs of Chan Master Zhao of Baoying

滁州琅邪方銳禪師

Chan Master Fangrui of Langya in Chuzhou

上堂。造化無生物之心。而物物自成。雨露非潤物之意。而靈苗自榮。所以藥劑不食而病自損。良師不親而心自明。故知妙慧靈光。不從緣得。到這裡方許你進步。琅邪與你別作箇相見。還有麼。若無。不可壓良為賤。

Ascending the hall: 'Creation has no mind to produce things, yet each thing completes itself. Rain and dew have no intent to moisten things, yet the numinous sprouts flourish of themselves. Therefore the medicine was never taken, yet the illness lessens of itself; the good teacher was never met, yet the mind brightens of itself. Thus know that wonderful wisdom and numinous light are not obtained from conditions. Only when you get here will you be allowed to advance a step. Then Langya will see you in another way. Is there any? If not, you must not press the good into the lowly.'