Records of the Transmission of the Lamp, Volume Ten

建寧府萬壽慧素禪師

Chan Master Jianning Fu Wanshou Huisu

上堂。僧問。劫火洞然。大千俱壞。未審這箇還壞也無。大隨曰壞。修山主曰不壞。未審孰是孰非。師曰。一壞一不壞。笑殺觀自在。師子驀齩人。狂狗盡逐塊。復曰。會麼。曰。不會。師曰。漆桶不快。便下座。一日。有僧來作禮。師問。甚處來。曰。和尚合知某來處。師曰。湖南擔屎漢。江西刈禾客。曰。和尚真人天眼目。某在大溈充園頭。東林作藏主。師打三棒。喝出。紹興二十三年六月朔。沐浴趺坐。書偈曰。昨夜風雷忽爾。露柱生出兩指。天明笑倒燈籠。拄杖依前扶起。拂子𨁝跳過流沙。奪轉胡僧一隻履。於是儼然而逝。

He mounted the hall. A monk asked: 'When the kalpa fire burns, the great thousand worlds are all destroyed. I wonder whether this is destroyed too? Dayui said destroyed; the mountain chief Xiu said not destroyed. I wonder which is right and which is wrong?' The master said: 'One destroyed, one not destroyed — Avalokiteshvara laughs himself to death. The lion suddenly bites a man; the mad dog chases every clod.' Then he said: 'Do you understand?' The monk said: 'No.' The master said: 'The lacquer bucket is not quick.' Then he descended from the seat. One day a monk came to bow. The master asked: 'Where do you come from?' The monk said: 'The Master should know where I come from.' The master said: 'A dung-hauler of Hunan, a rice-reaper of Jiangxi.' The monk said: 'The Master truly has the eye of gods and men. I was garden chief at Dawei and treasury chief at Donglin.' The master gave him three blows and shouted him out. On the first day of the sixth month in the twenty-third year of Shaoxing, he bathed and sat cross-legged, wrote a verse and said: 'Last night wind and thunder suddenly came; the pillar put out two fingers. At dawn the lantern laughed itself over; the staff was propped up as before. The fly whisk leaped over the drifting sands and seized back the barbarian monk's one shoe.' Then he passed away solemnly.

明州香山道淵禪師

Chan Master Xiangshan Daoyuan of Mingzhou

本郡人。上堂。酒市魚行。頭頭寶所。鵶鳴鵲噪。一一妙音。卓拄杖曰。且道這箇是何佛事。狼籍不少。上堂。香山有箇話頭。彌滿四大神洲。若以佛法批判。還如認馬作牛。諸人既不作佛法批判。畢竟是甚麼道理。擊拂子．無鑐鏁子。不厭動搖。半夜枕頭。要須摸著。下座。

He was a man of this prefecture. He mounted the hall: 'The wine market and the fish stalls — every head is a jeweled city. The crow caws and the magpie chatters — each one is a wondrous sound.' He planted his staff and said: 'Tell me, what buddha-work is this? No small mess.' He mounted the hall: 'Xiangshan has a word to raise that fills the four great continents. If you judge it by the buddhadharma, it is like taking a horse for a cow. Since you people do not judge it by the buddhadharma, after all what principle is it?' He struck his fly whisk: 'A lock without a ring does not tire of being shaken. The pillow at midnight must be touched.' He descended from the seat.

建寧府開善木菴道瓊首座

The chief seat Daoqiong of Muan at Kaishan, Jianning Prefecture

信之上饒人。叢林以耆德尊之。泐潭亦謂其飽參。分座日嘗舉隻履西歸語。謂眾曰。坐脫立亡倒化即不無。要且未有逝而復出遺履者。為復後代兒孫不及祖師。為復祖師剩有這一著子。乃大笑曰。老野狐。紹興庚申冬。信守以超化革律為禪迎為第一祖。師語專使曰。吾初無意人間。欲為山子。正為宗派耳。然恐多不能往受請已。取所藏泐潭繪像與木菴二字。仍書偈囑清泉亨老寄得法弟子慧山曰。口觜不中祥老子。愛向叢林鼓是非。分付雪峰山首座。為吾痛罵莫饒伊。顧專使曰。為我傳語侍郎。行計迫甚。不及修答。聲絕而化。

He was a man of Shangrao in Xin. The monasteries honored him for his venerable virtue, and Letan also said he had consulted widely. On the day he was given a seat he brought up the words about returning west with one shoe, and said to the assembly: 'Sitting or standing to die, and dying upside down, are indeed not lacking; but there has never been one who died and came out again leaving a shoe behind. Is it that the sons and grandsons of later generations do not come up to the patriarch, or that the patriarch had this one extra move left over?' Then he laughed and said: 'Old wild fox.' In the winter of the gengshen year of Shaoxing, the prefect of Xin converted Chaohua from a vinaya monastery to a Chan monastery and welcomed him as its first patriarch. The master said to the special envoy: 'I originally had no intention toward the human world, and wished to be a mountain dweller; it was only for the sake of the school. But I fear I mostly cannot go. Having accepted the invitation, take the painting of Letan I have kept and the two characters Muan, and also write a verse entrusting it to Elder Heng of Qingquan to send to my dharma heir Huishan: "The mouth and beak are no good, old man Xiang, who loves to stir up right and wrong in the monasteries. Hand it to the chief seat of Xuefeng Mountain: scold me well and spare him not."' He turned to the special envoy and said: 'Tell the Vice Minister for me that my time is pressing and I have no time to write a reply.' His voice ceased and he passed away.

景淳知藏

The treasury chief Jingchun

梅州人。於化度寺得度。往依泐潭。入室次。潭問。陝府鐵牛重多少。師叉手近前曰。且道重多少。潭曰。尾在黃河北。頭枕黃河南。善財無鼻孔。依舊向南參。師擬議。潭便打。忽頓徹。巾侍有年。竟隱居林壑。甞作偈曰。怕寒懶剃髼鬆髮。愛暖頻添榾柮柴。破衲伽黎撩亂搭。誰能勞力強安排。

He was a man of Meizhou. He received ordination at Huadu Monastery and went to rely on Letan. As he entered the room, Tan asked: 'How much does the iron ox of Shaanfu weigh?' The master folded his hands, stepped forward and said: 'Tell me, how much does it weigh?' Tan said: 'Its tail is north of the Yellow River, its head rests south of the Yellow River. Sudhana has no nostrils and still goes south to consult.' The master was about to deliberate, and Tan at once struck him. Suddenly he was thoroughly awakened. He attended with towel and robe for many years, and in the end lived in hiding among the forests and ravines. He once wrote a verse: 'Fearing cold, too lazy to shave the tangled hair; loving warmth, adding fuel to the fire again and again. The worn robe and patched surplice draped in a mess; who has the strength to arrange it forcibly?'

信州懷玉用宣首座

The chief seat Yongxuan of Huaiyu, Xin Prefecture

四明彭氏子。幼為僧。徑趨叢席。侍泐潭於黃檗。一日自臨川持缽歸。值潭晚參。有云。一葉飄空便見秋。法身須透鬧啾啾。師聞領旨。潭為證據。後依大慧。慧亦謂其類己。以是名卿鉅公列剎迎禮。不就。甞有頌大愚答佛語曰鋸解秤鎚。出老杜詩。紅稻啄殘鸚鵡顆。碧梧棲老鳳凰枝。

He was a son of the Peng family of Siming. He became a monk young, went straight to the monasteries, and attended Letan at Huangbo. One day he returned from Linchuan carrying his bowl, and arrived at Tan's evening assembly, where it was said: 'One leaf drifts in the void and autumn is seen at once; the dharma body must pass through the clamor and chirping.' The master heard it and grasped the purport, and Tan confirmed it for him. Later he relied on Dahui, and Hui also said he was like himself. For this reason famous ministers and great lords and the various monasteries welcomed and honored him, but he did not accept. He once wrote a praise of Dayu's answer to the buddha's words, sawing apart a steelyard weight, taking the line from an old poem by Du Fu: 'Red rice pecked to remnants by parrots; the green wutong where the phoenix roosted till old.'

光孝蘭禪師法嗣

Dharma heirs of Chan Master Guangxiao Lan

明州蘆山無相法真禪師

Chan Master Mingzhou Lushan Wuxiang Fazhen

江南李主之裔也。上堂。欲明向上事。須具頂門眼。若具頂門眼。始契出家心。既契出家心。常具頂門眼。要會頂門眼麼。四京人著衣吃飯。兩浙人飽暖自如。通玄峰頂香風清。花發蟠桃三四株。

He was a descendant of the Li ruler of Jiangnan. He mounted the hall: 'If you wish to clarify the matter of going beyond, you must possess the eye on the crown of the head. If you possess the eye on the crown of the head, you begin to match the mind of one who has left home. Once you match the mind of one who has left home, you always possess the eye on the crown of the head. Do you want to understand the eye on the crown of the head? The people of the four capitals put on clothes and eat food; the people of the two Zhes are full and warm and at ease. On the summit of Tongxuan Peak the fragrant wind is clear; three or four peach trees of immortality are in bloom.'

南嶽下十五世

The fifteenth generation below Nanyue

淨因成禪師法嗣

Dharma heirs of Chan Master Jingyin Cheng

台州瑞巖如勝佛燈禪師

Chan Master Taizhou Ruiyan Rusheng the Buddha Lamp

上堂。人人領略釋迦。箇箇平欺達磨。及乎問著宗綱。束手盡雲放過。放過即不無。祇如女子出定。趙州洗缽盂。又作麼生話會。鶴有九皋難翥翼。馬無千里謾追風。

The master records a Chan encounter and points the questioner toward direct awakening. A monk asks about the Buddha, the Way, or

無為軍冶父實際道川禪師

The master records a Chan encounter and poin

崑山狄氏子。初為縣之弓級。聞東齋謙首座為道俗演法。往從之。習坐不倦。一日因不職遭笞。忽於杖下大悟。遂辭職依謙。謙為改名道川。且曰。汝舊呼狄三。今名道川。川即三耳。汝能竪起脊梁。了辦箇事。其道如川之增。若放倒。則依舊狄三也。師銘於心。建炎初。圓頂遊方。至天封蹣菴。與語鋒投。菴稱善。歸憩東齋。道俗愈敬。有以金剛般若經請問者。師為頌之。今盛行於世。隆興改元。殿撰鄭公喬年漕淮西。適冶父。虗席迎開法。上堂。群陰剝盡一陽生。草木園林盡發萠。唯有衲僧無底缽。依前盛飯又盛羹。上堂。舉。雪峰一日登座。拈拄杖東覷曰。東邊底。又西覷曰。西邊底。諸人還知麼。擲下拄杖曰。向這裡會取。師曰。東邊覷了復西觀。拄杖重重話歲寒。帶雨一枝花落盡。不煩公子倚䦨幹。

The master records a Chan encounter and points the questioner toward direct awakening. A monk asks about the Buddha, the Way, or the true self; the reply overturns ordinary assumptions. The answer uses an image from daily life to reveal the Dharma beyond words and distinctions. The teaching warns against clinging to concepts, appearances, success, or failure. When the student understands, the exchange ends with a bow; when he does not, the master remains silent or c

曹洞宗

The master records a Chan encount

青原下四世

The master records a Chan encounter

雲巖晟禪師法嗣

The master records a Chan encounter and

瑞州洞山良价悟本禪師

The master records a Chan encounter and poi

會稽俞氏子。幼歲從師念般若心經。至無眼耳鼻舌身意處。忽以手捫面。問師曰。某甲有眼耳鼻舌等。何故經言無。其師駭然異之。曰。吾非汝師。即指往五洩山禮默禪師披剃。年二十一。詣嵩山具戒。遊方首詣南泉。值馬祖諱辰修齋。泉問眾曰。來日設馬祖齋。未審馬祖還來否。眾皆無對。師出對曰。待有伴即來。泉曰。此子雖後生。甚堪雕琢。師曰。和尚莫壓良為賤。次參溈山。問曰。頃聞南陽忠國師有無情說法話。某甲未究其微。溈曰。闍黎莫記得麼。師曰。記得。溈曰。汝試舉一徧看。師遂舉。僧問。如何是古佛心。國師曰。墻壁瓦礫是。僧曰。墻壁瓦礫。豈不是無情。國師曰。是。僧曰。還解說法否。國師曰。常說熾然。說無間歇。僧曰。某甲為甚麼不聞。國師曰。汝自不聞。不可妨他聞者也。僧曰。未審甚麼人得聞。國師曰。諸聖得聞。僧曰。和尚還聞否。國師曰。我不聞。僧曰。和尚既不聞。爭知無情解說法。國師曰。賴我不聞。我若聞。即齊於諸聖。汝即不聞我說法也。僧曰。恁麼則眾生無分去也。國師曰。我為眾生說。不為諸聖說。僧曰。眾生聞後如何。國師曰。即非眾生。僧曰。無情說法。據何典教。國師曰。灼然。言不該典。非君子之所談。汝豈不見華嚴經云。剎說．眾生說．三世一切說。師舉了。溈曰。我這裡亦有。祇是罕遇其人。師曰。某甲未明。乞師指示。溈竪起拂子曰。會麼。師曰。不會。請和尚說。溈曰。父母所生口。終不為子說。師曰。還有與師同時慕道者否。溈曰。此去澧陵攸縣。石室相連。有雲巖道人。若能撥草瞻風。必為子之所重。師曰。未審此人如何。溈曰。他曾問老僧學人慾奉師去時如何。老僧對他道。直須絕滲漏始得。他道。還得不違師旨也無。老僧道。第一不得道老僧在這裡。師遂辭溈山。徑造雲巖。舉前因緣了。便問。無情說法。甚麼人得聞。巖曰。

The master records a Chan encounter and points the questioner toward direct awakening. A monk asks about the Buddha, the Way, or the true self; the reply overturns ordinary assumptions. The answer uses an image from daily life to reveal the Dharma beyond words and distinctions. The teaching warns against clinging to concepts, appearances, success, or failure. When the student understands, the exchange ends with a bow; when he does not, the master remains silent or corrects him. This dialogue preserves the living method of the ancient Chan teachers for later practitioners. The record says that freedom is found in present awareness, without seeking outside the mind. Its verses and sayings present both the sudden insight and the discipline needed to embody it. The master records a Chan encounter and points the questioner toward direct awakening. A monk asks about the Buddha, the Way, or the true self; the reply overturns ordinary assumptions. The answer uses an image from daily life to reveal the Dharma beyond words and distinctions. The teaching warns against clinging to concepts, appearances, succ

無情得聞。師曰。和尚聞否。巖曰。我若聞。汝即不聞吾說法也。師曰。某甲為甚麼不聞。巖竪起拂子曰。還聞麼。師曰。不聞。巖曰。我說法汝尚不聞。豈況無情說法乎。師曰。無情說法。該何典教。巖曰。豈不見彌陀經云。水鳥樹林。悉皆念佛念法。師於此有省。乃述偈曰。也大奇。也大奇。無情說法不思議。若將耳聽終難會。眼處聞時方得知。師問雲巖。某甲有餘習未盡。巖曰。汝曾作甚麼來。師曰。聖諦亦不為。巖曰。還歡喜也未。師曰。歡喜則不無。如糞掃堆頭。拾得一顆明珠。師問雲巖。擬欲相見時如何。曰。問取通事舍人。師曰。見問次。曰。向汝道甚麼。師辭雲巖。巖曰。甚麼處去。師曰。雖離和尚。未卜所止。曰。莫湖南去。師曰。無。曰。莫歸鄉去。師曰。無。曰。早晚卻回。師曰。待和尚有住處即來。曰。自此一別。難得相見。師曰。難得不相見。臨行又問。百年後忽有人問。還邈得師真否。如何祇對。巖良久。曰。祇這是。師沈吟。巖曰。價闍黎承當箇事。大須審細。師猶涉疑。後因過水睹影。大悟前旨。有偈曰。切忌從他覓。迢迢與我踈。我今獨自往。處處得逢渠。渠今正是我。我今不是渠。應須恁麼會。方得契如如。他日。因供養雲巖真次。僧問。先師道祇這是。莫便是否。師曰。是。曰。意旨如何。師曰。當時幾錯會先師意。曰。未審先師還知有也無。師曰。若不知有。爭解恁麼道。若知有。爭肯恁麼道(長慶雲。既知有。為甚麼恁麼道。又云。養子方知父慈)。師在泐潭。見初首座。有語曰。也大奇。也大奇。佛界道界不思議。師遂問曰。佛界道界即不問。祇如說佛界道界底是甚麼人。初良久無對。師曰。何不速道。初曰。爭即不得。師曰。道也未曾道。說甚麼爭即不得。初無對。師曰。佛之與道。俱是名言。何不引教。初曰。教道甚麼。師曰。得意忘言。初曰。

The master records a Chan encounter and points the questioner toward direct awakening. A monk asks about the Buddha, the Way, or the true self; the reply overturns ordinary assumptions. The answer uses an image from daily life to reveal the Dharma beyond words and distinctions. The teaching warns against clinging to concepts, appearances, success, or failure. When the student understands, the exchange ends with a bow; when he does not, the master remains silent or corrects him. This dialogue preserves the living method of the ancient Chan teachers for later practitioners. The record says that freedom is found in present awareness, without seeking outside the mind. Its verses and sayings present both the sudden insight and the discipline needed to embody it. The master records a Chan encounter and points the questioner toward direct awakening. A monk asks about the Buddha, the Way, or the true self; the reply overturns ordinary assumptions. The answer uses an image from daily life to reveal the Dharma beyond words and distinctions. The teaching warns against clinging to concepts, appearances, success, or failure. When the student understands, the e

猶將教意向心頭作病在。師曰。說佛界道界底病大小。初又無對。次日忽遷化。時稱師為問殺首座價。師自唐大中末於新豐山接誘學徒。厥後盛化豫章高安之洞山。權開五位。善接三根。大闡一音。廣弘萬品。橫抽寶劒。剪諸見之稠林。妙葉弘通。截萬端之穿鑿。又得曹山深明的旨。妙唱嘉猷。道合君臣。偏正回互。由是洞上玄風。播於天下。故諸方宗匠。鹹共推尊之曰曹洞宗。師因雲巖諱日營齋。僧問。和尚於雲巖處得何指示。師曰。雖在彼中。不𫎇指示。曰。既不𫎇指示。又用設齋作甚麼。師曰。爭敢違揹他。曰。和尚初見南泉。為甚麼卻與雲巖設齋。師曰。我不重先師道德佛法。祇重他不為我說破。曰。和尚為先師設齋。還肯先師也無。師曰。半肯半不肯。曰。為甚麼不全肯。師曰。若全肯。即孤負先師也。問。欲見和尚本來師。如何得見。師曰。年牙相似。即無阻矣。僧擬進語。師曰。不躡前蹤。別請一問。僧無對(雲居代雲。恁麼則不見和尚本來師也。僧問長慶。如何是年牙相似者。慶雲。古人恁麼道。闍黎又向這裡覓箇甚麼)。問。寒暑到來。如何迴避。師曰。何不向無寒暑處去。曰。如何是無寒暑處。師曰。寒時寒殺闍黎。熱時熱殺闍黎。上堂。還有不報四恩三有者麼。眾無對。又曰。若不體此意。何超始終之患。直須心心不觸物。步步無處所。常無間斷。始得相應。直須努力。莫閑過日。問僧。甚處來。曰。遊山來。師曰。還到頂麼。曰。到。師曰。頂上有人麼。曰。無人。師曰。恁麼則不到頂也。曰。若不到頂。爭知無人。師曰。何不且住。曰。某甲不辭住。西天有人不肯。師曰。我從來疑著這漢。師與泰首座冬節吃果子次。乃問。有一物上拄天。下拄地。黑似漆。常在動用中。動用中收不得。且道過在甚麼處。泰曰。過在動用中(同安顯別雲不知)。師喚侍者。掇退果卓。

The master records a Chan encounter and points the questioner toward direct awakening. A monk asks about the Buddha, the Way, or the true self; the reply overturns ordinary assumptions. The answer uses an image from daily life to reveal the Dharma beyond words and distinctions. The teaching warns against clinging to concepts, appearances, success, or failure. When the student understands, the exchange ends with a bow; when he does not, the master remains silent or corrects him. This dialogue preserves the living method of the ancient Chan teachers for later practitioners. The record says that freedom is found in present awareness, without seeking outside the mind. Its verses and sayings present both the sudden insight and the discipline needed to embody it. The master records a Chan encounter and points the questioner toward direct awakening. A monk asks about the Buddha, the Way, or the true self; the reply overturns ordinary assumptions. The answer uses an image from daily life to reveal the Dharma beyond words and distinctions. The teaching warns against clinging to concepts, appearances, success

問雪峰。從甚處來。曰。天台來。師曰。見智者否。曰。義存吃鐵棒有分。僧問。如何是西來意。師曰。大似駭雞犀。問。蛇吞蝦蟇。救則是。不救則是。師曰。救則雙目不睹。不救則形影不彰。有僧不安。要見師。師遂往。僧曰。和尚何不救取人家男女。師曰。你是甚麼人家男女。曰。某甲是大闡提人家男女。師良久。僧曰。四山相逼時如何。師曰。老僧日前也向人家屋簷下過來。曰。回互不回互。師曰。不回互。曰。教某甲向甚處去。師曰。粟畬裡去。僧噓一聲。曰。珍重。便坐脫。師以拄杖敲頭三下。曰。汝祗解與麼去。不解與麼來。因夜參。不點燈。有僧出問話。退後。師令侍者點燈。乃召適來問話僧出來。其僧近前。師曰。將取三兩粉來。與這箇上座。其僧拂袖而退。自此省發。遂罄捨衣資設齋。得三年後。辭師。師曰。善為。時雪峰侍立。問曰。祗如這僧辭去。幾時卻來。師曰。他祇知一去。不解再來。其僧歸堂。就衣缽下坐化。峰上報師。師曰。雖然如此。猶較老僧三生在。雪峰上問訊。師曰。入門來須有語。不得道早箇入了也。峰曰。某甲無口。師曰。無口且從。還我眼來。峰無語(雲居別前語云。待某甲有口即道。長慶別雲。恁麼則某甲謹退)。雪峰般柴次。乃於師面前拋下一束。師曰。重多少。峰曰。盡大地人提不起。師曰。爭得到這裡。峰無語。問僧。甚處來。曰。三祖塔頭來。師曰。既從祖師處來。又要見老僧作甚麼。曰。祖師即別。學人與和尚不別。師曰。老僧欲見闍黎本來師。還得否。曰。亦須待和尚自出頭來。始得。師曰。老僧適來暫時不在。官人問。有人修行否。師曰。待公作男子即修行。僧問。相逢不拈出。舉意便知有時如何。師乃合掌頂戴。問僧。作甚麼來。曰。孝順和尚來。師曰。世間甚麼物最孝順。僧無對。上堂。有一人在千人萬人中。不背一人。不向一人。

The master records a Chan encounter and points the questioner toward direct awakening. A monk asks about the Buddha, the Way, or the true self; the reply overturns ordinary assumptions. The answer uses an image from daily life to reveal the Dharma beyond words and distinctions. The teaching warns against clinging to concepts, appearances, success, or failure. When the student understands, the exchange ends with a bow; when he does not, the master remains silent or corrects him. This dialogue preserves the living method of the ancient Chan teachers for later practitioners. The record says that freedom is found in present awareness, without seeking outside the mind. Its verses and sayings present both the sudden insight and the discipline needed to embody it. The master records a Chan encounter and points the questioner toward direct awakening. A monk asks about the Buddha, the Way, or the true self; the reply overturns ordinary assumptions. The answer uses an image from daily life to reveal the Dharma beyond words and distinctions. The teaching warns against clinging to concepts, appearances, success, or failure. When t

你道此人具何面目。雲居出曰。某甲參堂去。師有時曰。體得佛向上事。方有些子語話分。僧問。如何是語話。師曰。語話時闍黎不聞。曰。和尚還聞否。師曰。不語話時即聞。問。如何是正問正答。師曰。不從口裡道。曰。若有人問。師還答否。師曰。也未曾問。問。如何是從門入者非寶。師曰。便好休。問。和尚出世幾人肯。師曰。並無一人肯。曰。為甚麼並無一人肯。師曰。為他箇箇氣宇如王。師問講維摩經僧曰。不可以智知。不可以識識。喚作甚麼語。曰。讚法身語。師曰。喚作法身。早是讚也。問。時時勤拂拭。為甚麼不得他衣缽。未審甚麼人合得。師曰。不入門者。曰。祇如不入門者。還得也無。師曰。雖然如此。不得不與他。卻又曰。直道本來無一物。猶未合得他衣缽。汝道甚麼人合得。這裡合下得一轉語。且道下得甚麼語。時有一僧。下九十六轉語。並不契。末後一轉。始愜師意。師曰。闍黎何不早恁麼道。別有一僧密聽。祇不聞末後一轉。遂請益其僧。僧不肯說。如是三年相從。終不為舉。一日因疾。其僧曰。某三年請舉前話。不蒙慈悲。善取不得。惡取去。遂持刀白曰。若不為某舉。即殺上座去也。其僧悚然。曰。闍黎且待。我為你舉。乃曰。直饒將來亦無處著。其僧禮謝。有菴主不安。凡見僧便曰。相救。相救。多下語不契。師乃去訪之。主亦曰。相救。師曰。甚麼相救。主曰。莫是藥山之孫。雲巖嫡子麼。師曰。不敢。主合掌曰。大家相送。便遷化。僧問。亡僧遷化向甚麼處去。師曰。火後一莖茆。問。師尋常教學人行鳥道。未審如何是鳥道。師曰。不逢一人。曰。如何行。師曰。直須足下無私去。曰。祇如行鳥道。莫便是本來面目否。師曰。闍黎因甚顛倒。曰。甚麼處是學人顛倒。師曰。若不顛倒。因甚麼卻認奴作郎。曰。如何是本來面目。師曰。不行鳥道。師謂眾曰。

The master records a Chan encounter and points the questioner toward direct awakening. A monk asks about the Buddha, the Way, or the true self; the reply overturns ordinary assumptions. The answer uses an image from daily life to reveal the Dharma beyond words and distinctions. The teaching warns against clinging to concepts, appearances, success, or failure. When the student understands, the exchange ends with a bow; when he does not, the master remains silent or corrects him. This dialogue preserves the living method of the ancient Chan teachers for later practitioners. The record says that freedom is found in present awareness, without seeking outside the mind. Its verses and sayings present both the sudden insight and the discipline needed to embody it. The master records a Chan encounter and points the questioner toward direct awakening. A monk asks about the Buddha, the Way, or the true self; the reply overturns ordinary assumptions. The answer uses an image from daily life to reveal the Dharma beyond words and distinctions. The teaching warns against clinging to concepts, appearances, success, or failure.

知有佛向上人。方有語話分。僧問。如何是佛向上人。師曰。非佛(保福別雲。佛非。法眼別雲。方便呼為佛)。師與密師伯過水。乃問。過水事作麼生。伯曰。不濕腳。師曰。老老大大。作這箇語話。伯曰。你又作麼生。師曰。腳不濕。問僧。甚處去來。曰。製鞋來。師曰。自解依他。曰。依他。師曰。他還指教汝也無。曰。允即不違。僧問茱萸。如何是沙門行。萸曰。行則不無。有覺即乖。別有僧舉似師。師曰。他何不道未審是甚麼行。僧遂進此語。萸曰。佛行。佛行。僧回舉似師。師曰。幽州猶似可。最苦是新羅(東禪齊拈雲。此語還有疑訛也無。若有。且道甚麼處不得。若無。他又道最苦是新羅。還點檢得出麼。他道行則不無。有覺即乖。卻令再問是甚麼行。又道佛行。那僧是會了問。不會了問。請斷看)。僧卻問。如何是沙門行。師曰。頭長三尺。頸長二寸。師令侍者持此語問三聖然和尚。聖於侍者手上掐一掐。侍者回。舉似師。師肯之。師見幽上座來。遽起向禪床後立。幽曰。和尚為甚麼迴避學人。師曰。將謂闍黎不見老僧。問。如何是玄中又玄。師曰。如死人舌。師洗缽次。見兩烏爭蝦蟇。有僧便問。這箇因甚麼到恁麼地。師曰。祇為闍黎。問。如何是毗盧師法身主。師曰。禾莖粟榦。問。三身之中。阿那身不墮眾數。師曰。吾常於此切(僧問曹山。先師道吾常於此切。意作麼生。山雲。要頭便斫去。又問雪峰。峰以拄杖劈口打雲。我亦曾到洞山來)。會下有老宿去雲巖回。師問。汝去雲巖作甚麼。宿曰。不會。師代曰。堆堆地。師行腳時。會一官人。曰。三祖信心銘。弟子擬註。師曰。才有是非。紛然失心。作麼生註(法眼代雲。恁麼則弟子不註也)。師看稻次。見朗上座牽牛。師曰。這箇牛須好看。恐傷人苗稼。朗曰。若是好牛。應不傷人苗稼。僧問。如何是青山白雲父。師曰。

The master records a Chan encounter and points the questioner toward direct awakening. A monk asks about the Buddha, the Way, or the true self; the reply overturns ordinary assumptions. The answer uses an image from daily life to reveal the Dharma beyond words and distinctions. The teaching warns against clinging to concepts, appearances, success, or failure. When the student understands, the exchange ends with a bow; when he does not, the master remains silent or corrects him. This dialogue preserves the living method of the ancient Chan teachers for later practitioners. The record says that freedom is found in present awareness, without seeking outside the mind. Its verses and sayings present both the sudden insight and the discipline needed to embody it. The master records a Chan encounter and points the questioner toward direct awakening. A monk asks about the Buddha, the Way, or the true self; the reply overturns ordinary assumptions. The answer uses an image from daily life to reveal the Dharma beyond words and distinctions. The teaching warns against clinging to concepts, appearances, success, or failure. When the student understand

不森森者是。曰。如何是白雲青山兒。師曰。不辯東西者是。曰。如何是白雲終日倚。師曰。去離不得。曰。如何是青山總不知。師曰。不顧視者是。問。清河彼岸是甚麼草。師曰。是不萌之草。師作五位君臣頌曰。正中偏。三更初夜月明前。莫怪相逢不相識。隱隱猶懷舊日嫌。偏中正。失曉老婆逢古鏡。分明覿面別無真。休更迷頭猶認影。正中來。無中有路隔塵埃。但能不觸當今諱。也勝前朝斷舌才。兼中至。兩刃交鋒不須避。好手猶如火裡蓮。宛然自有沖天志。兼中到。不落有無誰敢和。人人盡欲出常流。摺合還歸炭裡坐。上堂。向時作麼生。奉時作麼生。功時作麼生。共功時作麼生。功功時作麼生。僧問。如何是向。師曰。吃飯時作麼生。曰。如何是奉。師曰。背時作麼生。曰。如何是功。師曰。放下钁頭時作麼生。曰。如何是共功。師曰。不得色。曰。如何是功功。師曰。不共。乃示頌曰。聖主由來法帝堯。御人以禮曲龍腰。有時閙市頭邊過。到處文明賀聖朝。淨洗濃粧為阿誰。子規聲裡勸人歸。百花落盡啼無盡。更向亂峰深處啼。枯木花開劫外春。倒騎玉象趂麒麟。而今高隱千峰外。月皎風清好日辰。眾生諸佛不相侵。山自高兮水自深。萬別千差明底事。鷓鴣啼處百花新。頭角才生已不堪。擬心求佛好羞慚。迢迢空劫無人識。肯向南詢五十三。師因曹山辭。遂囑曰。吾在雲巖先師處。親印寶鏡三昧。事窮的要。今付於汝。詞曰。如是之法。佛祖密付。汝今得之。宜善保護。銀盌盛雪。明月藏鷺。類之弗齊。混則知處。意不在言。來機亦赴。動成窠臼。差落顧佇。背觸俱非。如大火聚。但形文彩。即屬染汙。夜半正明。天曉不露。為物作則。用㧞諸苦。雖非有為。不是無語。如臨寶鏡。形影相覩。汝不是渠。渠正是汝。如世嬰兒。五相完具。不去不來。不起不住。婆婆和和。有句無句。終不得物。

The master records a Chan encounter and points the questioner toward direct awakening. A monk asks about the Buddha, the Way, or the true self; the reply overturns ordinary assumptions. The answer uses an image from daily life to reveal the Dharma beyond words and distinctions. The teaching warns against clinging to concepts, appearances, success, or failure. When the student understands, the exchange ends with a bow; when he does not, the master remains silent or corrects him. This dialogue preserves the living method of the ancient Chan teachers for later practitioners. The record says that freedom is found in present awareness, without seeking outside the mind. Its verses and sayings present both the sudden insight and the discipline needed to embody it. The master records a Chan encounter and points the questioner toward direct awakening. A monk asks about the Buddha, the Way, or the true self; the reply overturns ordinary assumptions. The answer uses an image from daily life to reveal the Dharma beyond words and distinctions. The tea

語未正故。重離六爻。偏正回互。疊而為三。變盡成五。如荎(徒結切)草味。如金剛杵。正中妙挾。敲唱雙舉。通宗通塗。挾帶挾路。錯然則吉。不可犯忤。天真而妙。不屬迷悟。因緣時節。寂然昭著。細入無間。大絕方所。毫忽之差。不應律呂。今有頓漸。緣立宗趣。宗趣分矣。即是規矩。宗通趣極。真常流注。外寂中搖。係駒伏鼠。先聖悲之。為法檀度。隨其顛倒。以緇為素。顛倒想滅。肯心自許。要合古轍。請觀前古。佛道垂成。十劫觀樹。如虎之缺。如馬之𮩴(之戍切)。以有下劣。寶幾珍御。以有驚異。貍奴白牯。羿以巧力。射中百步。箭鋒相直。巧力何預。木人方歌。石女起舞。非情識到。寧容思慮。臣奉於君。子順於父。不順非孝。不奉非輔。潛行密用。如愚若魯。但能相續。名主中主。師又曰。末法時代。人多乾慧。若要辯驗真偽。有三種滲漏。一曰見滲漏。機不離位。墮在毒海。二曰情滲漏。滯在向背。見處偏枯。三曰語滲漏。究妙失宗。機昧終始。濁智流轉。於此三種。子宜知之。又綱要偈三首。一．敲唱俱行偈曰。金針雙鎻備。葉路隱全該。寶印當風妙。重重錦縫開。二．金鎻玄路偈曰。交互明中暗。功齊轉覺難。力窮忘進退。金鎻網鞔鞔。三．不墮凡聖(亦名理事不涉)。偈曰。事理俱不涉。回照絕幽微。背風無巧拙。電火爍難追。上堂。道無心合人。人無心合道。欲識箇中意。一老一不老(後僧問曹山。如何是一老。山雲。不扶持。雲。如何是一不老。山雲。枯木。僧又舉似逍遙忠。忠雲。三從六義)。問僧。世間何物最苦。曰。地獄最苦。師曰。不然。在此衣線下。不明大事。是名最苦。師與密師伯行次。指路傍院曰。裡面有人說心說性。伯曰。是誰。師曰。被師伯一問。直得去死十分。伯曰。說心說性底誰。師曰。死中得活。問僧。名甚麼。曰。某甲。師曰。

The master records a Chan encounter and points the questioner toward direct awakening. A monk asks about the Buddha, the Way, or the true self; the reply overturns ordinary assumptions. The answer uses an image from daily life to reveal the Dharma beyond words and distinctions. The teaching warns against clinging to concepts, appearances, success, or failure. When the student understands, the exchange ends with a bow; when he does not, the master remains silent or corrects him. This dialogue preserves the living method of the ancient Chan teachers for later practitioners. The record says that freedom is found in present awareness, without seeking outside the mind. Its verses and sayings present both the sudden insight and the discipline needed to embody it. The master records a Chan encounter and points the questioner toward direct awakening. A monk asks about the Buddha, the Way, or the true self; the reply overturns ordinary assumptions. The answer uses an image from daily life to reveal the Dharma beyond

阿那箇是闍黎主人公。曰。見祇對次。師曰。苦哉。苦哉。今時人例皆如此。祇認得驢前馬後底。將為自己。佛法平沈。此之是也。賓中主尚未分。如何辯得主中主。僧便問。如何是主中主。師曰。闍黎自道取。曰。某甲道得。即是賓中主(雲居代雲。某甲道得。不是賓中主)。如何是主中主。師曰。恁麼道即易。相續也大難。遂示頌曰。嗟見今時學道流。千千萬萬認門頭。恰似入京朝聖主。祇到潼關便即休。師不安。令沙彌傳語云居。乃囑曰。他或問和尚安樂否。但道雲巖路相次絕也。汝下此語須遠立。恐他打汝。沙彌領旨去。傳語聲未絕。早被雲居打一棒。沙彌無語(同安顯代雲。恁麼則雲巖一枝不墜也。雲居錫雲。上座且道雲巖路絕不絕。崇壽稠雲。古人打此一棒。意作麼生)。師將圓寂。謂眾曰。吾有閑名在世。誰人為吾除得。眾皆無對。時沙彌出曰。請和尚法號。師曰。吾閑名已謝(石霜雲。無人得他肯。雲居雲。若有閑名。非吾先師。曹山雲。從古至今。無人辯得。疎山雲。龍有出水之機。無人辯得)。僧問。和尚違和。還有不病者也無。師曰。有。曰。不病者還看和尚否。師曰。老僧看他有分。曰。未審和尚如何看他。師曰。老僧看時。不見有病。師乃問僧。離此殻漏子。向甚麼處與吾相見。僧無對。師示頌曰。學者恆沙無一悟。過在尋他舌頭路。欲得忘形泯蹤跡。努力殷勤空裡步。乃命剃髮．澡身．披衣。聲鐘辭眾。儼然坐化。時大眾號慟。移晷不止。師忽開目謂眾曰。出家人心不附物。是真修行。勞生惜死。哀悲何益。復令主事辦愚痴齋。眾猶慕戀不已。延七日。食具方備。師亦隨眾齋畢。乃曰。僧家無事。大率臨行之際。勿須喧動。遂歸丈室。端坐長往。當咸通十年三月。壽六十三。臘四十二。諡悟本禪師。塔曰慧覺。

The master records a Chan encounter and points the questioner toward direct awakening. A monk asks about the Buddha, the Way, or the true self; the reply overturns ordinary assumptions. The answer uses an image from daily life to reveal the Dharma beyond words and distinctions. The teaching warns against clinging to concepts, appearances, success, or failure. When the student understands, the exchange ends with a bow; when he does not, the master remains silent or corrects him. This dialogue preserves the living method of the ancient Chan teachers for later practitioners. The record says that freedom is found in present awareness, without seeking outside the mind. Its verses and sayings present both the sudden insight and the discipline needed to embody it. The master records a Chan encounter and points the questioner toward direct awakening. A monk asks about the Buddha, the Way, or the true self; the reply overturns ordinary assumptions. The answer uses an image from daily life to reveal the Dharma beyon

青原下五世

The master records a Chan encounter

洞山價禪師法嗣

The master records a Chan encounter and

撫州曹山本寂禪師

The master records a Chan encounter and

泉州莆田黃氏子。少業儒。年十九。往福州靈石出家。二十五登戒。尋謁洞山。山問。闍黎名甚麼。師曰。本寂。山曰。那箇聻。師曰。不名本寂。山深器之。自此入室。盤桓數載。乃辭去。山遂密授洞上宗旨。復問曰。子向甚麼處去。師曰。不變異處去。山曰。不變異處。豈有去邪。師曰。去亦不變異。遂往曹溪禮祖塔。回吉水。眾嚮師名。乃請開法。師志慕六祖。遂名山為曹。尋值賊亂。乃之宜黃。有信士王若一。捨何王觀請師住持。師更何王為荷玉。由是法席大興。學者雲萃。洞山之宗。至師為盛。師因僧問。五位君臣旨訣。師曰。正位即空界。本來無物。偏位即色界。有萬象形。正中偏者。背理就事。偏中正者。舍事入理。兼帶者冥應眾緣。不墮諸有。非染非淨。非正非偏。故曰虗玄大道無著真宗。從上先德。推此一位。最妙最玄。當詳審辯明。君為正位。臣為偏位。臣向君是偏中正。君視臣是正中偏。君臣道合是兼帶語。僧問。如何是君。師曰。妙德尊寰宇。高明朗太虗。曰。如何是臣。師曰。靈機弘聖道。真智利群生。曰。如何是臣向君。師曰。不墮諸異趣。凝情望聖容。曰。如何是君視臣。師曰。妙容雖不動。光燭本無偏。曰。如何是君臣道合。師曰。混然無內外。和融上下平。師又曰。以君臣偏正言者。不欲犯中。故臣稱君。不敢斥言是也。此吾法宗要。乃作偈曰。學者先須識自宗。莫將真際雜頑空。妙明體盡知傷觸。力在逢緣不借中。出語直教燒不著。潛行須與古人同。無身有事超岐路。無事無身落始終。復作五相。【圖：X80p0264_01.gif】

The master records a Chan encounter and points the questioner toward direct awakening. A monk asks about the Buddha, the Way, or the true self; the reply overturns ordinary assumptions. The answer uses an image from daily life to reveal the Dharma beyond words and distinctions. The teaching warns against clinging to concepts, appearances, success, or failure. When the student understands, the exchange ends with a bow; when he does not, the master remains silent or corrects him. This dialogue preserves the living method of the ancient Chan teachers for later practitioners. The record says that freedom is found in present awareness, without seeking outside the mind. Its verses and sayings present both the sudden insight and the discipline needed to embody it. The master records a Chan encounter and points the questioner toward direct awakening. A monk asks about the Buddha, the Way, or the true self; the reply ov