Records of the Transmission of the Lamp, Volume Ten

天封歸禪師法嗣

Dharma heirs of Chan Master Gui of Tianfeng

江州東林通理禪師

Chan Master Tongli of Donglin, Jiangzhou

上堂。峰頭駕鐵船。三更日輪杲。心閑不自明。落葉知誰掃。等閑摘箇鄭州梨。放手元是青州棗。

Ascending the hall: 'On the peak's summit driving an iron boat, at the third watch the sun-wheel is bright. The mind at leisure does not illumine itself; the fallen leaves—who knows who sweeps them? Casually I pick a Zhengzhou pear; letting go, it was originally a Qingzhou jujube.'

天衣聰禪師法嗣

Dharma heirs of Chan Master Cong of Tianyi

蘇州慧日法安禪師

Chan Master Fa'an of Huiri, Suzhou

本郡人。僧問。如何是和尚為人一句。師曰。狗走抖擻口。曰。意旨如何。師曰。猴愁摟摗頭。

He was a man of the prefecture. A monk asked, 'What is the Reverend's one phrase for people?' The Master said, 'A dog runs and shakes its mouth.' He said, 'What is the purport?' The Master said, 'A monkey frets and clasps its head.'

溫州護國欽禪師

Chan Master Qin of Huguo, Wenzhou

上堂。有句無句。明來暗去。活捉生擒。捷書露布。如藤倚樹。物以類聚。海外人參。蜀中綿附。樹倒藤枯。切忌名模。句歸何處。囌嚧囌嚧。呵呵大笑。破鏡不照。大地茫茫。一任𨁝跳。

Ascending the hall: 'Have a phrase or have no phrase—brightness comes, darkness goes. Capture alive, seize alive; the victory dispatch is posted. Like a vine leaning on a tree, things gather by kind—Korean ginseng, Sichuan aconite. When the tree falls and the vine withers, above all do not model or imitate.' Where does the phrase return? Su-lu, su-lu. Laughing heartily. A cracked mirror does not reflect. The great earth is vast; let it leap as it will.

無為軍吉祥元實禪師

Chan Master Yuanshi of Jixiang, Wuweijun

高郵人。自到天衣。蚤夜精勤。脇不至席。一日。偶失笑喧眾。衣擯之。中夜宿田裡。覩星月粲然。有省。曉歸趨方丈。衣見乃問。洞山五位君臣。如何話會。師曰。我這裡一位也無。衣令參堂。謂侍僧曰。這漢卻有箇見處。奈不識宗旨何。入室次。衣預令行者五人。分序而立。師至俱召。實上座。師於是密契奧旨。述偈曰。一位才彰五位分。君臣葉處紫雲屯。夜明簾卷無私照。金殿重重顯至尊。衣稱善。後住吉祥。

He was a man of Gaoyou. From the time he arrived at Tianyi he was diligent day and night, and his ribs never touched the mat. One day he happened to laugh aloud and disturb the assembly, and Yi expelled him. At midnight, lodging in the fields, he saw the stars and moon bright and had an awakening. At dawn he returned and hurried to the abbot's quarters. Yi saw him and asked, 'Dongshan's five positions of ruler and minister—how will you grasp them in words?' The Master said, 'Here I have not even one position.' Yi told him to go into the hall. He said to an attendant monk, 'This fellow does have a place of insight; what can he do about not knowing the school's purport?' When the Master next entered the room, Yi had arranged in advance for five postulants to stand in order. When the Master arrived they all called out, 'Upadhyaya Shi!' The Master thereby secretly matched the profound purport and spoke a verse: 'One position just manifested, the five positions divide; where ruler and minister accord, purple clouds gather. The night-bright curtain rolls up, shining without partiality; the golden hall layer on layer reveals the honored one.' Yi praised it, and later he dwelt at Jixiang.

舒州投子道宣禪師

Chan Master Daoxuan of Touzi, Shuzhou

久侍天衣。無所契。衣叱之。師忘寢食者月餘。一夕。聞巡更鈴聲。忽猛省曰。住。住。一聲直透青霄路。寒潭月皎有誰知。泥牛觸折珊瑚樹。衣聞。命職藏司。住後。凡有所問。以拂子作搖鈴勢。

He long attended Tianyi without any accord. Yi shouted at him. The Master forgot sleep and food for over a month. One evening he heard the sound of the night-watch bell and suddenly came to a sharp awakening: 'Stop, stop! One sound pierces straight through the blue cloud road. The moon is bright on the cold pool—who knows it? The mud ox butts and breaks the coral tree.' Yi heard of it and appointed him to the office of the storekeeper. After he took up residence, whenever he was asked anything he would make his whisk move in the gesture of shaking a bell.

青原下十五世

Fifteenth Generation below Qingyuan

天童玨禪師法嗣

Dharma heirs of Chan Master Jue of Tiantong

明州雪竇智鑒禪師

Chan Master Zhijian of Xuedou, Mingzhou

滁州吳氏子。兒時母與洗手瘍。因曰。是甚麼。對曰。我手似佛手。長失恃怙。依真歇於長蘆。大休首眾即器之。後遯象山。百怪不能惑。深夜開悟。求證於延壽。然復見大休。住後。上堂。世尊有密語。迦葉不覆藏。一夜落花雨。滿城流水香。

He was a son of the Wu family of Chuzhou. When he was a child his mother was washing a sore on his hand and asked, 'What is this?' He answered, 'My hand is like the Buddha's hand.' He lost his parents early and stayed with Zhenxie at Changlu. Daxiu was head of the assembly and thought highly of him. Later he retired to Mount Xiang, where a hundred strange things could not confuse him, and deep in the night he had an awakening. He sought verification from Yanshou, and then again saw Daxiu. After he took up residence, he ascended the hall: 'The World-Honored One has a secret word; Mahakasyapa does not conceal it. One night of falling flower rain; the whole city's flowing water is fragrant.'

善權智禪師法嗣

Dharma heirs of Chan Master Zhi of Shanquan

越州超化藻禪師

Chan Master Zao of Chaohua, Yuezhou

開爐上堂。雪滿寒窻。燒盡丹霞木佛。氷交野渡。凍殺陝府鐵牛。直得寒灰發燄。片雪不留。任運縱橫。現成受用。諸禪德要會麼。衲帔蒙頭坐。冷煖了無知。

At the opening of the meditation season he ascended the hall: 'Snow fills the cold window; the wooden Buddha of Danxia is burned up. Ice locks the wild ferry; the iron ox of Shaanfu freezes to death. It reaches the point where cold ashes give forth flame and a single flake of snow does not remain. Letting things run lengthwise and crosswise, there is present enjoyment. Chan worthies, do you want to understand? Sitting with the robe over the head.' Cold and warmth—one knows nothing of them.

雪竇宗禪師法嗣

Dharma heirs of Chan Master Zong of Xuedou

泰州廣福微庵道勤禪師

Chan Master Daoqin of Weian Hermitage, Guangfu, Taizhou

本郡俞氏子。上堂。舉。僧問同安。如何是和尚家風。同安曰。金雞抱子歸霄漢。玉兔懷胎入紫微。曰。忽遇客來。將何祇待。同安曰。金果早朝猿摘去。玉華晚後鳳銜來。師曰。廣福即不然。有問如何是和尚家風。祇向他道。翠竹叢邊歌欸乃。碧巖深處臥煙蘿。忽遇客來。將何祇待。沒底籃兒盛皓月。無心盌子貯清風。

He was a son of the Yu family of the prefecture. Ascending the hall, he brought up: a monk asked Tong'an, 'What is the Reverend's family style?' Tong'an said, 'The golden rooster carries its chicks back to the Milky Way; the jade hare is pregnant and enters the Purple Tenuity.' He said, 'If a guest suddenly comes, how will you receive him?' Tong'an said, 'The golden fruit was picked by apes at early morning; the jade blossom was carried in by the phoenix after nightfall.' The Master said, 'At Guangfu it is not like that. If someone asks what the Reverend's family style is, I would say only this to him: beside the green bamboo grove singing the fisherman's song, deep in the blue-green rock lying among the misty vines. If a guest suddenly comes, how will you receive him? A bottomless basket holds the bright moon; a mindless bowl stores the clear wind.'

雲門宗

The Yunmen School

青原下六世

Sixth Generation below Qingyuan

雪峰存禪師法嗣

Dharma heirs of Chan Master Cun of Xuefeng

韶州雲門山光奉院文偃禪師

Chan Master Wenyan of Guangfeng Monastery on Mount Yunmen, Shaozhou

嘉興人也。姓張氏。幼依空王寺志澄律師出家。敏質生知。慧辯天縱。及長。落髮稟具於毗陵壇。侍澄數年。探窮律部。以己事未明。往參睦州。州才見來。便閉卻門。師乃扣門。州曰。誰。師曰。某甲。州曰。作甚麼。師曰。己事未明。乞師指示。州開門一見便閉卻。師如是連三日扣門。至第三日。州開門。師乃拶入。州便擒住曰。道。道。師擬議。州便推出曰。秦時𨍏轢鑽。遂掩門。損師一足。師從此悟入。州指見雪峰。師到雪峰莊。見一僧廼問。上座今日上山去那。僧曰。是。師曰。寄一則因緣。問堂頭和尚。祇是不得道是別人語。僧曰。得。師曰。上座到山中見和尚上堂。眾才集便出。握腕立地曰。這老漢項上鐵枷。何不脫卻。其僧一依師教。雪峰見這僧與麼道。便下座攔胷把住曰。速道。速道。僧無對。峰拓開曰。不是汝語。僧曰。是某甲語。峰曰。侍者將繩棒來。僧曰。不是某語。是莊上一浙中上座教某甲來道。峰曰。大眾去莊上迎取五百人善知識來。師次日上雪峰。峰才見便曰。因甚麼得到與麼地。師乃低頭。從茲契合。溫研積稔。密以宗印授焉。師出嶺。徧謁諸方。核窮殊軌。鋒辯險絕。世所盛聞。後抵靈樹。冥符知聖禪師接首座之說。初。知聖住靈樹二十年。不請首座。常雲。我首座生也。我首座牧牛也。我首座行腳也。一日。令擊鐘三門外接首座。眾出迓。師果至。直請入首座寮。解包(人天眼目見靈樹章)。後廣主命師出世靈樹。開堂日。主親臨曰。弟子請益。師曰。目前無異路(法眼別雲。不可無益於人)。師乃曰。莫道今日謾諸人好。抑不得已向諸人前作一場狼籍。忽遇明眼人。見成一場笑具。如今避不得也。且問你諸人從上來有甚事。欠少甚麼。向你道無事。已是相埋沒也。雖然如是。也須到這田地始得。亦莫趂口快亂問。自己心裡黑漫漫地。明朝後日。大有事在。

He was a man of Jiaxing and of the Zhang family. In childhood he left home under the Vinaya Master Zhicheng of Kongwang Monastery. His quick intelligence was innate, his eloquent discernment heaven-sent. When he grew up he shaved his head and received full ordination at the Biling ordination platform. He attended Cheng for several years and explored the Vinaya pit to its depths. Because his own matter was not yet clear, he went to call on Muzhou. Muzhou had barely seen him coming when he shut the door. The Master then knocked at the door. Muzhou said, 'Who is it?' The Master said, 'It is I.' Muzhou said, 'What are you doing?' The Master said, 'My own matter is not clear; I beg the Master to instruct me.' Muzhou opened the door, took one look, and shut it again. The Master knocked at the door like this for three days running. On the third day Muzhou opened the door, and the Master squeezed in. Muzhou then seized him and said, 'Speak, speak!' As the Master started to deliberate, Muzhou pushed him out, saying, 'A Qin-dynasty drill bit!' And he slammed the door, injuring one of the Master's feet. From this the Master entered awakening. Muzhou directed him to see Xuefeng. The Master arrived at Xuefeng's estate and saw a monk, so he asked, 'Are you going up the mountain today, Upadhyaya?' The monk said, 'Yes.' The Master said, 'Carry a case for me and ask the Reverend at the head of the hall—only you must not say it is someone else's words.' The monk said, 'Fine.' The Master said, 'When you reach the mountain and see the Reverend ascend the hall: as soon as the assembly has gathered, come forward, grip your wrist, stand, and say, 'This old fellow's iron cangue on his neck—why does he not take it off?'' That monk followed the Master's instructions exactly. When Xuefeng saw the monk speak thus, he left the seat, blocked his chest, and held him fast, saying, 'Speak quickly, speak quickly!' The monk had no reply. Xuefeng pushed him away and said, 'These are not your words.' The monk said, 'They are my words.' Xuefeng said, 'Attendant, bring rope and stick.' The monk said, 'They are not my words; it was an Upadhyaya from Zhejiang at the estate who told me to come and say them.' Xuefeng said, 'Assembly, go to the estate and welcome the good friend of five hundred people.' The next day the Master went up to Xuefeng. Xuefeng had barely seen him when he said, 'How did you get to be like this?' The Master bowed his head. From this they accorded, and after years of warming and polishing, Xuefeng secretly transmitted the school's seal to him. The Master left the range and called at every quarter, examining the different tracks to the bottom, his sharp debate perilous and unmatched, and the world heard much of him. Later he reached Lingshu, secretly matching the words of Chan Master Zhisheng about receiving a chief seat. At first Zhisheng had dwelt at Lingshu for twenty years without inviting a chief seat, and would often say, 'My chief seat is born; my chief seat is herding cattle; my chief seat is wandering.' One day he had the bell struck to welcome the chief seat outside the three gates. The assembly went out to meet him, and the Master indeed arrived. He was taken straight to the chief seat's quarters to unpack his bundle. (See the chapter on Lingshu in the Human and Heavenly Eye.) Later the lord of Guang commanded the Master to go out and teach at Lingshu. On the day he opened the hall, the lord came in person and said, 'Your disciple asks for instruction.' The Master said, 'Before your eyes there is no other road.' (Fayan said in another place, 'One cannot be of no benefit to people.') The Master then said, 'Do not say that today I am deceiving you all. I cannot help but make a mess in front of you people; if a clear-eyed man suddenly came, it would be seen as a laughingstock. But today I cannot avoid it. Let me ask you people: from the first, what matter have you had? What are you lacking? To tell you there is nothing to do is already to have buried you. Even so, you must reach this field before you get it.' Nor should you seize on a glib tongue and ask wildly. Your own mind is black and vast; tomorrow and the day after there will be great matters.

你若根思遲回。且向古人建化門庭東覷西覷。看是箇甚麼道理。你欲得會麼。都緣是你自家無量劫來妄想濃厚。一期聞人說著。便生疑心。問佛問法。問向上向下。求覓解會。轉沒交涉。擬心即差。況復有言有句。莫是不擬心是麼。莫錯會好。更有甚麼事。珍重。上堂。我事不獲已。向你諸人道。直下無事。早是相埋沒了也。更欲踏步向前。尋言逐句。求覓解會。千差萬別。廣設問難。贏得一場口滑。去道轉遠。有甚麼休歇時。此事若在言語上。三乘十二分教豈是無言語。因甚麼更道教外別傳。若從學解機智得。祇如十地聖人。說法如雲如雨。猶被呵責。見性如隔羅縠。以此故知一切有心。天地懸殊。雖然如此。若是得底人。道火不能燒口。終日說事。未甞掛著唇齒。未甞道著一字。終日著衣吃飯。未甞觸著一粒米。掛一縷絲。雖然如此。猶是門庭之說也。須是實得恁麼。始得。若約衲僧門下。句裡呈機。徒勞佇思。直饒一句下承當得。猶是瞌睡漢。時有僧問。如何是一句。師曰。舉。上堂。三乘十二分教。橫說竪說。天下老和尚縱橫十字說。與我拈針鋒許說底道理來。看恁麼道。早是作死馬醫。雖然如此。且有幾箇到此境界。不敢望汝言中有響。句裡藏鋒。瞬目千差。風恬浪靜。伏惟尚饗。僧來參。師乃拈起袈裟曰。汝若道得。落我袈裟圈䙡裡。汝若道不得。又在鬼窟裡坐。作麼生。自代曰。某甲無氣力。師一日打椎曰。妙喜世界百雜碎。拓缽向湖南城裡吃粥飯去來。上堂。諸兄弟盡是諸方參尋知識。決擇生死。到處豈無尊宿垂慈方便之詞。還有透不得底句麼。出來舉看。待老漢與你大家商量。有麼有麼。時有僧出。擬伸問次。師曰。去去西天路。迢迢十萬餘。便下座。舉。世尊初生下。一手指天。一手指地。周行七步。目顧四方。雲。天上天下。唯我獨尊。師曰。我當時若見。一棒打殺與狗子吃卻。

If your faculties and thought are slow, then turn east and west, looking this way and that, at the gateways the ancients established, to see what principle it is. Do you want to understand? It is all because the delusive thoughts of your own self from measureless kalpas are thick. Once you hear someone speak of it, you give rise to doubt, asking about Buddha and asking about dharma, asking about above and below, seeking an intellectual understanding—and you are further and further out of touch. As soon as you set your mind to it, you are wrong; how much more so with words and phrases. Is it then that not setting the mind is it? Do not misunderstand. What other matter is there? Take care. Ascending the hall: 'I cannot help myself and tell you people: directly, there is nothing to do—and already I have buried you. If you want to step forward, chasing words and following phrases, seeking understanding, with a thousand differences and ten thousand distinctions, setting up wide questions—with what you win you get a slick tongue; the more you speak the further off you are, and when is there any rest?' If this matter lay in words, would the three vehicles and twelve divisions of the teaching be without words? Why then does it further teach a separate transmission outside the teachings? If it could be got by learning, understanding, and cleverness—the sages of the ten grounds preach the dharma like clouds and rain, and are still rebuked, their seeing of nature as far off as through gauze. From this you know that with any mind at all, heaven and earth are far apart. Even so, if one is a person who has truly got it, the word fire cannot burn his mouth. All day he speaks of matters, yet never has it touched his lips and teeth, never has he spoken a single word. All day he wears clothes and eats food, yet never has he touched a grain of rice or hung on a thread of silk. Even so, that is still talk at the gateway; you must truly get it like this to be it. But by the patch-robed monk's standard, to show a mechanism in phrases is to labor in vain at standing and thinking. Even if you can take it up in one phrase, you are still a sleepyhead.' At that time a monk asked, 'What is one phrase?' The Master said, 'Raise it.' Ascending the hall: 'The three vehicles and twelve divisions of the teaching—preached sideways and preached upright; the old monks of the world preach them crosswise and lengthwise. Bring me one bit of principle you preach that is the size of a needle's tip, and let me see.' To speak like this is already to doctor a dead horse. Even so, there are a few who reach this boundary—I do not presume to expect that your words have resonance or that your phrases hide a blade, that a blink of the eye makes a thousand differences, or that the wind is calm and the waves still. I respectfully offer the sacrifice. A monk came to call. The Master picked up his robe and said, 'If you can speak, you fall into the loop of my robe; if you cannot speak, you sit in the devil's cave. What will you do?' He answered for him: 'I have no strength.' One day the Master struck the gavel and said, 'The world of Wondrous Joy is smashed to bits; I will spread my bowl and go eat gruel inside Hunan city.' Ascending the hall: 'All you brothers go everywhere seeking good friends and deciding the matter of birth and death. Everywhere there are surely words of the elders' compassion and expedient means—is there any phrase you cannot see through? Come forward and bring it up, and this old fellow will discuss it with you all. Is there any? Is there any?' At that time a monk came forward and was about to put a question, when the Master said, 'Go, go—the road to the West is far, more than a hundred thousand leagues.' And he left the seat. He brought up: the World-Honored One at birth pointed one hand at heaven and one hand at earth, walked seven steps in a circle, looked about in the four directions, and said, 'Above heaven and below heaven, I alone am honored.' The Master said, 'If I had seen him then, I would have killed him with one blow and given him to the dogs to eat.'

貴圖天下太平。師在文德殿赴齋。有鞠常侍問。靈樹果子熟也未。師曰。甚麼年中得信道生。僧問。如何是西來意。師曰。山河大地。曰。向上更有事也無。師曰。有。曰。如何是向上事。師曰。釋迦老子在西天。文殊菩薩居東土。問。如何是雲門山。師曰。庚峰定穴。問。如何是大修行人。師曰。一榼在手。上堂。因聞鐘聲。乃曰。世界與麼廣濶。為甚麼鐘聲披七條。問。一生積惡不知善。一生積善不知惡。此意如何。師曰。燭。問。如何是和尚非時為人一句。師曰。早朝牽犂。晚間拽杷。舉雪峰雲。三世諸佛向火燄上轉大法輪。師曰。火燄為三世諸佛說法。三世諸佛立地聽。上堂。舉一則語。教汝直下承當。早是撒屎著汝頭上也。直饒拈一毫頭。盡大地一時明得。也是剜肉作瘡。雖然如此。汝亦須是實到這箇田地。始得。若未切。不得掠虗。卻須退步向自己根腳下推尋。看是箇甚麼道理。實無絲毫許與汝作解會。與汝作疑惑。況汝等各各當人有一段事。大用現前。更不煩汝一毫頭氣力。便與祖佛無別。自是汝諸人信根淺薄。惡業濃厚。突然起得許多頭角。擔缽囊。千鄉萬裡受屈作麼。且汝諸人有甚麼不足處。大丈夫漢阿誰無分。獨自承當得。猶不著便。不可受人欺謾。取人處分。才見老和尚開口。便好把特石驀口塞。便是屎上青蠅相似。鬬唼將去。三箇五箇。聚頭商量。苦屈兄弟。古德一期。為汝諸人不奈何。所以方便垂一言半句。通汝入路。知是般事拈放一邊。自著些子筋骨。豈不是有少許相親處。快與快與。時不待人。出息不保入息。更有甚麼身心別處閑用。切須在意。珍重。上堂。盡乾坤一時將來著汝眼睫上。你諸人聞恁麼道。不敢望你出來。性燥把老漢打一摑。且緩緩子細看。是有是無。是箇甚麼道理。直饒你向這裡明得。若遇衲僧門下。好槌折腳。若是箇人。聞說道甚麼處。有老宿出世。

All for the sake of a peaceful world. Once the Master was at a vegetarian feast in the Wende Hall. Attendant Ju asked, 'Have the fruits of Lingshu ripened yet?' The Master said, 'In what year did you get to hear that birth?' A monk asked, 'What is the meaning of the coming from the West?' The Master said, 'Mountains and rivers, the great earth.' He said, 'Is there anything further above that?' The Master said, 'There is.' He said, 'What is the matter above?' The Master said, 'Old Shakyamuni is in the Western Heaven; Bodhisattva Manjushri dwells in the Eastern Land.' A monk asked, 'What is Mount Yunmen?' The Master said, 'On Geng Peak, determining the cave.' A monk asked, 'What is a great cultivator?' The Master said, 'A single pitcher in hand.' Ascending the hall, he heard the sound of the bell and said, 'The world is so vast—why does the sound of the bell wear seven strips?' A monk asked, 'One who accumulates evil all his life does not know good; one who accumulates good all his life does not know evil—what does this mean?' The Master said, 'A candle.' A monk asked, 'What is the Reverend's one phrase for people at the wrong time?' The Master said, 'Leading the plow in the morning, dragging the harrow in the evening.' He brought up Xuefeng's words, 'The Buddhas of the three ages turn the great dharma wheel on the flame.' The Master said, 'The flame preaches the dharma for the Buddhas of the three ages; the Buddhas of the three ages stand and listen.' Ascending the hall: 'Bring up one phrase to make you take it up directly—already I have sprinkled shit on your heads. Even if you lift one hair-tip and in the whole great earth at once understand it, it is still cutting flesh to make a sore. Even so, you must truly reach this field before you get it. If you have not cut through.' Do not be careless; you must step back and investigate at the root of your own feet, to see what principle this is. Truly there is not a hair's worth for you to understand or to doubt. How much more so, each of you has a piece of business before you; the great function appears, and it does not require a hair-tip of your strength to be no different from Patriarch and Buddha. It is only that you people's roots of faith are shallow and your evil karma is thick; suddenly you raise up many horns and carry your bowl and bag, suffering wrong through a thousand villages and ten thousand leagues—for what? And what is it that you people lack? Which great man has no share? Take it up alone and you still are not at ease; you must not be cheated by others or accept their assignments. As soon as you see the old monk open his mouth, you would do well to stuff a special stone into it. You are like bluebottle flies on shit, fighting to suck it up. Three or five of you gather your heads and discuss—bitter wrong, brothers. The ancient worthies, for a time, could do nothing about you, and so by expedient means let down one word or half a phrase to open a way in for you. Knowing such matters, set them aside; put some muscle and bone into it yourself. Would that not be a little closer? Be quick, be quick. Time does not wait for people; the out-breath does not guarantee the in-breath. What body and mind have you to spend idly elsewhere? Take it to heart. Take care.' Ascending the hall: 'The whole of heaven and earth I bring at once and put on your eyelashes. When you people hear this said, I do not presume to expect you to come out, in fiery temper, and give this old fellow a slap. But go slowly and look carefully: is it or is it not? What principle is it? Even if you understand it here, if you meet the patch-robed monk's standard, your legs may well be broken for you.' If one is a real person, where does he hear it said that some old worthy has appeared in the world?

便好驀面唾汙我耳目。汝若不是箇手腳。才聞人舉。便承當得。早落第二機也。汝不看他德山和尚才見僧入門。拽杖便趂。睦州和尚才見僧入門來。便雲見成公案。放汝三十棒。自餘之輩。合作麼生。若是一般掠虗漢。食人涎唾。記得一堆一擔骨董。到處馳騁。驢唇馬觜。誇我解問十轉五轉話。饒你從朝問到夜。論劫恁麼。還曾夢見麼。甚麼處是與人著力處。似這般底。有人屈衲僧齋。也道得飯吃。有甚堪共語處。他日閻羅王面前。不取汝口解說。諸兄弟若是得底人。他家依眾遣日。若也未得。切莫容易過時。大須子細。古人大有葛藤相為處。祇如雪峰道。盡大地是汝自己。夾山道。百草頭上薦取老僧。閙市裡識取天子。洛浦雲。一塵才起。大地全收。一毛頭師子全身。總是汝把取翻覆思量。看日久歲深。自然有箇入路。此事無汝替代處。莫非各在當人分上。老和尚出世。祇為汝證明。汝若有少許來由。亦昧汝不得。若實未得方便。撥汝即不可。兄弟一等是踏破草鞋。拋卻師長父母行腳。直須著些子精彩始得。若未有箇入頭處。遇著本色齩豬狗手腳。不惜性命。入泥入水相為。有可齩嚼。眨上眉毛。高掛缽囊。拗折拄杖。十年二十年。辦取徹頭。莫愁不成辦。直是今生不得徹頭。來生亦不失人身。向此門中亦乃省力。不虗孤負平生。亦不孤負師長父母．十方施主。直須在意。莫空遊州獵縣。橫擔拄杖。一千里二千里。走這邊經冬。那邊過夏。好山好水堪取性。多齋供。易得衣缽。苦屈苦屈。圖他一粒米。失卻半年糧。如此行腳。有甚麼利益。信心檀越。把菜粒米。作麼生消得。直須自看。無人替代。時不待人。忽然一日眼光落地。到前頭將甚麼抵擬。莫一似落湯螃蟹。手腳忙亂。無汝掠虗說大話處。莫將等閑空過時光。一失人身。萬劫不復。不是小事。莫據目前。俗人尚道。朝聞道。夕死可矣。況我沙門。

You would do well to spit in my face and foul my eyes and ears. If you are not a man of real hands and feet, then the moment you hear someone raise a matter you take it upon yourself, and already you have fallen into the second principle. Have you not seen how Elder Deshan, as soon as he saw a monk come in at the gate, dragged out his staff and chased him away? And how Elder Muzhou, as soon as he saw a monk come in at the gate, said: 'The case is already settled — thirty blows for you.' What are the rest of that sort to do? If you are the common run of empty pilferers who feed on others' spittle, who memorize a pile and a load of curiosities and gallop about everywhere with donkey lips and horse snouts, boasting that they understand questioning and prattling on kalpas about it — have you ever dreamed of it? Where is the place where one puts one's strength to work for others? Fellows like that, when someone invites a patch-robed monk to a meal, can only say they get to eat. What is there in them worth talking to? On the day you stand before King Yama, he will not accept your glib explanations. Brothers, if you are men who have attained, then live out your days following the assembly; but if you have not attained, by no means let the time pass easily. You must be very careful. The ancients had abundant tangled vines with which they worked for others. Take only Xuefeng's words: 'The whole great earth is yourself.' And Jiashan's words: 'On the tips of a hundred grasses recognize this old monk.' In the noisy marketplace recognize the Son of Heaven. Luopu said: 'The moment a mote rises, the great earth is wholly gathered in; on a single hair-tip the lion's whole body appears.' You should always take these up and turn them over and over in thought. When days are many and years deep, naturally there will be a way in. This matter admits no substitute; it lies in each man's own share. The old master's appearing in the world is only to certify you. If you have the slightest ground, he cannot obscure you either. But if in truth you have not got the skillful means, a mere poke cannot set you right. Brothers, you are all alike in having worn out your straw sandals, cast aside teachers, elders and parents, and gone on pilgrimage. You must put some spirit into it. If you have not yet found a way in, then when you meet the genuine sort — dog-biting, pig-gnawing hands and feet — spare neither your life nor your skin, enter mud and enter water to work for them. If there is something to chew on, raise your eyebrows, hang up your bowl-bag high, snap your staff in two, and for ten or twenty years work to get through to the end. Do not worry that you will not accomplish it. Even if in this life you do not get through to the end, in the next life you will not lose the human body, and within this gate you will still be at ease. You will not have squandered your whole life in vain, nor have failed your teachers, elders and parents and the almsgivers of the ten directions. You must keep it in mind. Do not idly wander from prefecture to prefecture hunting out counties, carrying your staff crosswise on your shoulder a thousand li, two thousand li, spending the winter on this side and the summer on that, taking your pleasure in fine mountains and fine waters where there are many vegetarian feasts and robes and bowls come easily. Bitter, bitter! Coveting a single grain of his rice, you lose half a year's provisions. What profit is there in such pilgrimage? How will you digest even a leaf of greens and a grain of rice given by a faithful donor? You must look to yourself; no one can substitute for you. Time does not wait for a man. Suddenly one day the light of your eyes falls to the ground — what will you use to fend it off? Do not be like a crab dropped in boiling water, hands and feet in a flurry. There will be no place then for your empty pilfering and big talk. Do not let the time pass idly. Once you lose the human body, ten thousand kalpas bring no return. This is no small matter. Do not judge by the present moment. Even laymen say: 'If one hears the Way in the morning, one may die content in the evening.' How much more so for us monks.

合履踐箇甚麼事。大須努力。珍重。僧問靈樹。如何是祖師西來意。樹默然。遷化後。門人立行狀碑。欲入此語。問師曰。先師默然處如何上碑。師對曰。師上堂。佛法也太煞有。祇是舌頭短。良久曰。長也。普請般柴次。師遂拈一片拋下曰。一大藏教。祇說這箇。見僧量米次。問。米籮裡有多少達磨眼睛。僧無對。師代曰。斗量不盡。上堂。人人自有光明在。看時不見暗昏昏。作麼生是諸人自己光明。自代曰。廚庫三門。又曰。好事不如無。示眾。古德道。藥病相治。盡大地是藥。那箇是你自己。乃曰。遇賤即貴。僧曰。乞師指示。師拍手一下。拈拄杖曰。接取拄杖子。僧接得。拗作兩橛。師曰。直饒恁麼。也好與三十棒。上堂。一言才舉。千車同轍。該括微塵。猶是化門之說。若是衲僧。合作麼生。若將佛意祖意。這裡商量。曹谿一路平沈。還有人道得麼。道得底出來。僧問。如何是超佛越祖之談。師曰。餬餅。曰。這裡有甚麼交涉。師曰。灼然。有甚麼交涉。乃曰。汝等諸人沒可作了。見人道著祖意。便問超佛越祖之談。汝且喚甚麼作佛。喚甚麼作祖。且說超佛越祖底道理看。問箇出三界。汝把將三界來。看有甚麼見聞覺知隔礙著汝。有甚麼聲塵色法與汝可了。了箇甚麼椀。以那箇為差殊之見。他古聖不奈何。橫身為物。道箇舉體全真。物物覿體不可得。我向汝道。直下有甚麼事。早是相埋沒了也。汝若實未有入頭處。且獨自參詳。除卻著衣吃飯。屙屎送尿。更有甚麼事。無端起得如許多般妄想作甚麼。更有一般底如等閑相似。聚頭學得箇古人話路。識性記持。妄想卜度。道我會佛法了也。祇管說葛藤。取性過時。更嫌不稱意。千鄉萬裡。拋卻父母師長。作這去就。這般打野榸漢。有甚麼死急。行腳去。以拄杖趂下。上堂。故知時運澆漓。代幹像季。近日師僧北去言禮文殊。南去謂遊衡嶽。

What matter is it that one must practice? You must strive hard. Take care of yourselves. A monk asked Lingshu: 'What is the meaning of the Patriarch's coming from the West?' Shu was silent. After his passing, his disciples set up a stele with his life record and wished to include these words. They asked their teacher: 'How should our late master's silence be put on the stele?' The Master supplied the answering words for him. The Master mounted the hall: 'The buddhadharma is truly abundant; it is only that the tongue is short.' After a long while he said: 'It is long.' When the general call came to carry firewood, the Master picked up a piece and threw it down, saying: 'The whole tripitaka only speaks of this.' Seeing a monk measuring rice, he asked: 'How many Bodhidharma eyes are there in the rice basket?' The monk had no reply. The Master answered for him: 'A bushel cannot measure them all.' He mounted the hall: 'Each person has his own radiance, yet when you look you do not see it, dark and dim. What is each person's own radiance?' He answered for them: 'The kitchen, the storehouse, the three gates.' Again he said: 'A good thing is not as good as nothing.' Addressing the assembly: 'An ancient worthy said: medicine and illness cure each other; the whole great earth is medicine — which is yourself?' Then he said: 'Meeting the cheap, one becomes noble.' A monk said: 'I beg the Master to instruct me.' The Master clapped his hands once. He picked up his staff and said: 'Take the staff.' The monk took it and snapped it into two pieces. The Master said: 'Even so, you still deserve thirty blows.' He mounted the hall: 'The moment a single word is raised, a thousand carts follow the same track, encompassing the motes of dust.' That is still the teaching of the gate of transformation. 'But what should a patch-robed monk do? If you take the buddha's meaning and the patriarch's meaning and deliberate on them here, the one road of Caoxi sinks flat. Is there anyone who can speak it? Let whoever can speak it come forward.' A monk asked: 'What is the talk that surpasses buddha and patriarch?' The Master said: 'A batter cake.' The monk said: 'What connection is there here?' The Master said: 'Obviously — what connection is there?' Then he said: 'You people have nothing to do, so when you see someone touch on the patriarch's meaning you ask about the talk that surpasses buddha and patriarch. But what do you call buddha? What do you call patriarch? Try speaking the principle of surpassing buddha and patriarch. You ask about going beyond the three realms — then bring the three realms here. See what seeing, hearing, knowing and awareness obstructs you; what sound-dust or form-dharma is there for you to finish? And when you have finished — finished what bowl? Do you take that as a view of difference? The ancient sages could not help it, and turned their whole bodies sideways to work for beings.' They spoke of the whole body being wholly true, of no single thing being obtainable in its own body. When I speak to you thus, what is there right here? Already you have buried one another. If in truth you have not yet found a way in, then investigate alone by yourself. Apart from putting on clothes and eating food, defecating and urinating, what other matter is there? Why do you groundlessly raise up so many kinds of deluded thoughts? And there is another sort, casual as anything, who gather in groups and learn some ancient's phrase-route, holding it in their conscious minds, guessing and measuring with deluded thoughts, saying: I understand the buddhadharma. They only chatter tangled vines, take their pleasure and let the time pass, and still complain that nothing suits them. A thousand villages, ten thousand li, casting aside parents, teachers and elders, doing such things — such wild-stump beaters, what death-hurry are they in? Go on pilgrimage!' And he chased them out with his staff. He mounted the hall: 'Therefore you should know that the times are thin and shallow and the age is the counterfeit dharma. Lately the monks go north saying they will worship Manjushri, and go south saying they will tour Mount Heng.'

恁麼行腳。名字比丘。徒消信施。苦哉。苦哉。問著黑漆相似。祇管取性過時。設有三箇兩箇狂學多聞。記持話路。到處覓相似語句。印可老宿。輕忽上流。作薄福業。他日閻羅王釘釘之時。莫道無人向你說。若是初心後學。直須擺動精神。莫空記人說處。多虗不如少實。向後祇是自賺。有甚麼事。近前。上堂。眾集。師以拄杖指面前曰。乾坤大地。微塵諸佛總在裡許爭佛法。覓勝負。還有人諫得麼。若無人諫得。待老漢與你諫看。僧曰。請和尚諫。師曰。這野狐精。上堂拈拄杖曰。天親菩薩無端變作一條楖栗杖。乃畫一畫曰。塵沙諸佛盡在這裡葛藤。便下座。上堂。我看汝諸人。二三機中尚不能搆得。空披衲衣何益。汝還會麼。我與汝註破。久後到諸方。若見老宿舉一指。竪一拂子。雲是禪是道。拽拄杖打破頭便行。若不如此。盡落天魔眷屬。壞滅吾宗。汝若實不會。且向葛藤社裡看。我尋常向汝道。微塵剎土中。三世諸佛。西天二十八祖。唐土六祖。盡在拄杖頭上說法。神通變現。聲應十方。一任縱橫。汝還會麼。若不會。且莫掠虗。然雖如此。且諦當實見也未。直饒到此田地。也未夢見衲僧沙彌在。三家村裡。不逢一人。驀拈拄杖畫一畫。曰。總在這裡。又畫一畫曰。總從這裡出去也。珍重。師一日以手入木師子口。呌曰。齩殺我也。相救(歸宗柔代雲。和尚出手太殺)。上堂。聞聲悟道。見色明心。遂舉起手曰。觀世音菩薩。將錢買餬餅。放下手曰。元來祇是饅頭。上堂。乾坤之內。宇宙之間。中有一寶。秘在形山。拈燈籠向佛殿裡。將三門來燈籠上。作麼生。自代曰。逐物意移。又曰。雲起雷興。示眾曰。十五日已前不問汝。十五日已後道將一句來。眾無對。自代曰。日日是好日。上堂。拈拄杖曰。凡夫實謂之有。二乘析謂之無。緣覺謂之幻有。菩薩當體即空。衲僧家見拄杖便喚作拄杖。

Going on pilgrimage like this, one is a monk in name only, vainly consuming the offerings of the faithful. How bitter, how bitter! Questioned, they are like a black lacquer bucket: 'Just taking your pleasure and letting the time pass.' Suppose there are three or two of you crazed for wide learning, memorizing phrase-routes, hunting everywhere for similar words and sentences, seeking the seal of approval of old worthies, slighting your betters, doing deeds of scant merit — when in days to come King Yama drives in the nails, do not say that no one told you. If you are a beginner or a late student, you must rouse your spirit. Do not idly memorize where people speak. Much emptiness is not worth a little substance; afterward you only cheat yourself. If there is any matter, come forward. He mounted the hall. The assembly gathered. The Master pointed his staff in front of him and said: 'Heaven and earth, and the buddhas numerous as motes of dust, are all in here arguing the buddhadharma and seeking victory and defeat. Is there anyone who can dissuade them? If no one can, this old man will try to dissuade them for you.' A monk said: 'Please, Master, dissuade them.' The Master said: 'This wild fox spirit!' He mounted the hall, picked up his staff and said: 'Bodhisattva Vasubandhu has for no reason turned into a jujube-wood staff.' Then he drew a line and said: 'All the buddhas numerous as dust are tangled up here.' Then he descended from the seat. He mounted the hall: 'I see that you people cannot even reach it in two or three workings; what use is it to wear the patched robe for nothing? Do you understand? I will break it open for you. In days to come when you go to the various regions, if you see an old worthy raise a finger or hold up a fly whisk and say this is Chan, this is the Way — drag out your staff, break his head open, and go on your way.' If you do not do thus, you all fall into the retinue of the heavenly demons and destroy my school. If in truth you do not understand, then go and look in the society of tangled vines. I constantly tell you: within the dust-mote lands, the buddhas of the three ages, the twenty-eight patriarchs of the West, the six patriarchs of Tang China — all are on the tip of my staff preaching the dharma, displaying spiritual transformations, their voices answering the ten directions, free to run at will. Do you understand? If you do not, then do not pilfer emptily. But even so, have you truly seen it distinctly? Even if you reach this field, you have not yet dreamed of a patch-robed monk or a novice. In a village of three households he meets no one. Suddenly he picked up his staff, drew a line and said: 'All here.' Then he drew another line and said: 'All gone out from here. Take care.' One day the Master put his hand into the mouth of a wooden lion and cried: 'It is biting me to death! Help!' (Guizong Rou answered for him: 'The Master's hand came out too far.') He mounted the hall: 'Hearing sound, awaken to the Way; seeing form, clarify the mind.' Then he raised his hand and said: 'Bodhisattva Avalokiteshvara, take money and buy a batter cake.' He lowered his hand and said: 'So it was only a steamed bun.' He mounted the hall: 'Within heaven and earth, between the cosmos, there is one treasure, hidden in the mountain of form. Pick up the lantern and carry it into the buddha hall; bring the three gates and set them on the lantern — what then?' He answered for them: 'Chasing things, the mind shifts.' Again he said: 'Clouds rise, thunder stirs.' Addressing the assembly he said: 'Before the fifteenth day I do not ask you; after the fifteenth day, speak one phrase.' The assembly had no reply. He answered for them: 'Every day is a good day.' He mounted the hall, picked up his staff and said: 'Ordinary men take it as truly existent; the two vehicles analyze it as nonexistent; the pratyekabuddhas call it illusory existence; the bodhisattvas see its very body as empty. A patch-robed monk, seeing a staff, simply calls it a staff.'

行但行。坐但坐。不得動著。僧問。如何是佛法大意。師曰。春來草自青。問。新到甚處人。曰。新羅。師曰。將甚麼過海。曰。草賊大敗。師引手曰。為甚麼在我這裡。曰。恰是。師曰。一任𨁝跳。僧無對。問。牛頭未見四祖時如何。師曰。家家觀世音。曰。見後如何。師曰。火裡蝍蟟吞大蟲。問。如何是雲門一曲。師曰。臘月二十五。曰。唱者如何。師曰。且緩緩。問。如何是雪嶺泥牛吼。師曰。山河走。曰。如何是雲門木馬嘶。師曰。天地黑。問。從上來事。請師提綱。師曰。朝看東南。暮看西北。曰。便恁麼會時如何。師曰。東家點燈。西家暗坐。問。十二時中。如何即得不空過。師曰。向甚麼處著此一問。曰。學人不會。請師舉。師曰。將筆硯來。僧乃取筆硯來。師作一頌曰。舉不顧。即差互。擬思量。何劫悟。問。如何是學人自己。師曰。遊山翫水。曰。如何是和尚自己。師曰。賴遇維那不在。問。一口吞盡時如何。師曰。我在你肚裡。曰。和尚為甚麼在學人肚裡。師曰。還我話頭來。問。如何是道。師曰。去。曰。學人不會。請師道。師曰。闍黎公驗分明。何在重判。問。生死到來。如何排遣。師展手曰。還我生死來。問。父母不聽。不得出家。如何得出家。師曰。淺。曰。學人不會。師曰。深。問。如何是學人自己。師曰。怕我不知。問。萬機喪盡時如何。師曰。與我拈佛殿來。與汝商量。曰。豈關他事。師喝曰。這掠虗漢。問。樹凋葉落時如何。師曰。體露金風。問。如何是佛。師曰。乾屎橛。問。如何是諸佛出身處。師曰。東山水上行。問。古人面壁。意旨如何。師曰。念七。問。如何是祖師西來意。師曰。日裡看山。師問僧。近離甚麼處。曰。南嶽。師曰。我不曾與人葛藤。近前來。僧近前。師曰。去。僧問。如何是和尚家風。師曰。有讀書人來報。問。如何是透法身句。師曰。

Walking, just walk; sitting, just sit. Do not move. A monk asked: 'What is the great meaning of the buddhadharma?' The Master said: 'When spring comes, the grass turns green of itself.' He asked: 'Where are you from?' He said: 'Silla.' The Master said: 'What did you cross the sea with?' He said: 'The grass bandits were badly beaten.' The Master stretched out his hand and said: 'Why is it here with me?' He said: 'Exactly so.' The Master said: 'Then jump about as you please.' The monk had no reply. He asked: 'What was it like before Niutou met the Fourth Patriarch?' The Master said: 'In every house, Avalokiteshvara.' He said: 'And after meeting?' The Master said: 'In the fire, a cicada swallows a tiger.' He asked: 'What is Yunmen's one song?' The Master said: 'The twenty-fifth of the twelfth month.' He said: 'And the one who sings it?' The Master said: 'Take it slow.' He asked: 'What is the roar of the clay ox of the Snowy Peak?' The Master said: 'Mountains and rivers run.' He said: 'What is the neigh of Yunmen's wooden horse?' The Master said: 'Heaven and earth go black.' He asked: 'The matter from of old — I beg the Master to give its outline.' The Master said: 'In the morning look southeast, in the evening look northwest.' He said: 'What if one understands it just so?' The Master said: 'The eastern house lights a lamp; the western house sits in the dark.' He asked: 'Through the twelve hours, how can one avoid passing the time in vain?' The Master said: 'Where would you put such a question?' He said: 'This student does not understand; I beg the Master to bring it up.' The Master said: 'Bring brush and inkstone.' The monk then fetched brush and inkstone. The Master made a verse: 'Raised and not heeded, at once you miss it. Would you deliberate? In what kalpa will you awaken?' He asked: 'What is the student's own self?' The Master said: 'Ranging the mountains, playing in the waters.' He said: 'What is the Master's own self?' The Master said: 'Lucky the prior is not here.' He asked: 'What about when one swallows it all in a single mouthful?' The Master said: 'I am in your belly.' He said: 'Why is the Master in the student's belly?' The Master said: 'Give me back my topic.' He asked: 'What is the Way?' The Master said: 'Go.' He said: 'This student does not understand; I beg the Master to speak.' The Master said: 'Your credentials, Reverend, are perfectly clear — why pass judgment again?' He asked: 'When birth and death come, how should one deal with them?' The Master opened his hands and said: 'Give me back my birth and death.' He asked: 'When parents do not consent, one may not leave home. How can one leave home?' The Master said: 'Shallow.' He said: 'This student does not understand.' The Master said: 'Deep.' He asked: 'What is the student's own self?' The Master said: 'You fear I do not know.' He asked: 'What about when the ten thousand workings are all extinguished?' The Master said: 'Bring me the buddha hall and I will deliberate with you.' He said: 'How does that concern it?' The Master shouted: 'This empty pilferer!' He asked: 'What about when the trees wither and the leaves fall?' The Master said: 'The body is exposed to the golden wind.' He asked: 'What is the Buddha?' The Master said: 'A dried shit stick.' He asked: 'Where do the buddhas come forth from?' The Master said: 'East Mountain walks on the water.' He asked: 'What is the meaning of the ancients facing the wall?' The Master said: 'Recite seven.' He asked: 'What is the meaning of the Patriarch's coming from the West?' The Master said: 'Looking at the mountain in the daytime.' The Master asked a monk: 'Where have you lately come from?' He said: 'Mount Heng.' The Master said: 'I have never tangled vines with anyone. Come closer.' The monk came closer. The Master said: 'Go.' A monk asked: 'What is the Master's family style?' The Master said: 'When a scholar comes, report it.' He asked: 'What is the phrase that penetrates the dharma body?' The Master said:

北斗裡藏身。問。如何是西來意。師曰。久雨不晴。又曰。粥飯氣。問。承古有言。牛頭橫說竪說。猶未知有向上關棙子。如何是向上關棙子。師曰。東山西嶺青。問。如何是端坐念實相。師曰。河裡失錢河裡摝。上堂。函葢乾坤。目機銖兩。不涉世緣。作麼生承當。眾無對。自代曰。一鏃破三關。僧問。如何是雲門劒。師曰。祖。問。如何是玄中的。師曰。𡎺。問。如何是吹毛劒。師曰。骼。又曰。胔。問。如何是正法眼。師曰。普。問。如何是啐啄機。師曰。響。問。如何是雲門一路。師曰。親。問。殺父殺母。向佛前懺悔。殺佛殺祖。向甚麼處懺悔。師曰。露。問。鑿壁偷光時如何。師曰。恰。問。三身中那身說法。師曰。要。問。承古有言。了即業障本來空。未了應須償宿債。未審二祖是了未了。師曰。確。師垂語曰。會佛法如河沙。百草頭上道將一句來。自代雲。俱。僧問。如何是一代時教。師曰。對一說。問。不是目前機。亦非目前事時如何。師曰。倒一說。問。如何是法身向上事。師曰。向上與汝道即不難。作麼生會法身。曰。請和尚鑒。師曰。鑒即且置。作麼生會法身。曰。與麼與麼。師曰。這箇是長連床上學得底。我且問你。法身還解吃飯麼。僧無對。師問嶺中順維那。古人竪起拂子。放下拂子。意旨如何。順曰。拂前見。拂後見。師曰。如是。如是。師後卻舉問僧。汝道當初諾伊。不諾伊。僧無對。師曰。可知禮也。問。僧甚處來。曰。禮塔來。師曰。謔我。曰。實禮塔來。師曰。五戒也不持。師甞舉馬大師道。一切語言是提婆宗。以這箇為主。乃曰。好語。祇是無人問我。時有僧問。如何是提婆宗。師曰。西天九十六種。你是最下種。問僧。近離甚處。曰。西禪。師曰。西禪近日有何言句。僧展兩手。師打一掌。僧曰。某甲話在。師卻展兩手。僧無語。師又打。

'Hiding the body in the North Dipper.' A monk asked: 'What is the meaning of the coming from the West?' The Master said: 'Long rain and no clearing.' Again he said: 'The smell of gruel and rice.' A monk asked: 'An ancient said that Niutou, whether speaking horizontally or vertically, still did not know there is a pivot of going beyond. What is the pivot of going beyond?' The Master said: 'East Mountain green, West Ridge green.' A monk asked: 'What is sitting upright and recollecting the true mark?' The Master said: 'Lose money in the river, fish it out in the river.' He mounted the hall: 'Encompassing heaven and earth, the eye's working weighs a grain; not touching worldly conditions — how will you take it on?' The assembly had no reply. He answered for them: 'One arrow breaks three passes.' A monk asked: 'What is the Yunmen sword?' The Master said: 'Patriarch.' He asked: 'What is the mysterious within the mysterious?' The Master said: 'A clod.' He asked: 'What is the sword that blows off hair?' The Master said: 'A skeleton.' Again he said: 'A carcass.' He asked: 'What is the true dharma eye?' The Master said: 'Universal.' He asked: 'What is the working of pecking and hatching?' The Master said: 'Resonance.' He asked: 'What is Yunmen's one road?' The Master said: 'Intimate.' He asked: 'Killing father and mother, one repents before the buddha; killing buddha and patriarch, where does one repent?' The Master said: 'Exposed.' He asked: 'What about boring a wall to steal light?' The Master said: 'Just so.' He asked: 'Which of the three bodies preaches the dharma?' The Master said: 'Essential.' He asked: 'An ancient said: when awakened, the karmic obstruction is originally empty; when unawakened, one must repay former debts. Was the Second Patriarch awakened or not?' The Master said: 'Certain.' The Master let fall a word: 'Those who understand the buddhadharma are numerous as the sands of the Ganges; speak one phrase on the tips of a hundred grasses.' He answered for them: 'All.' A monk asked: 'What is the teaching of one age?' The Master said: 'The one-speaking.' He asked: 'What about when it is neither the working of the present moment nor the matter of the present moment?' The Master said: 'The reversed speaking.' He asked: 'What is the matter beyond the dharma body?' The Master said: 'It is not hard to tell you what is beyond, but how will you understand the dharma body?' He said: 'I beg the Master to mirror it.' The Master said: 'Set aside the mirroring; how will you understand the dharma body?' He said: 'Thus, thus.' The Master said: 'That is what one learns on the long meditation bench. Now I ask you: does the dharma body still know how to eat?' The monk had no reply. The Master asked Shun, the prior of Lingzhong: 'An ancient raised his fly whisk and then lowered his fly whisk — what is the meaning?' Shun said: 'Seeing before the whisk, seeing after the whisk.' The Master said: 'So it is, so it is.' Later the Master brought this up and asked a monk: 'Would you say he agreed with him then, or did not agree?' The monk had no reply. The Master said: 'One can tell that he knows propriety.' He asked a monk: 'Where do you come from?' He said: 'I come from worshipping at the stupa.' The Master said: 'You are mocking me.' He said: 'I truly come from worshipping at the stupa.' The Master said: 'You do not even keep the five precepts.' The Master once brought up Great Master Ma's words: 'All words are the school of Deva; take this as the master.' Then he said: 'Fine words, only no one asked me.' At that time a monk asked: 'What is the school of Deva?' The Master said: 'Of the ninety-six kinds in the West, you are the lowest kind.' He asked a monk: 'Where have you lately come from?' He said: 'Xichan.' The Master said: 'What words have there been at Xichan lately?' The monk spread out both hands. The Master struck him a slap. The monk said: 'My words remain.' The Master in turn spread out both hands. The monk was speechless. The Master struck him again.

師舉臨濟三句語問塔主。祇如塔中和尚得第幾句。主無對。師曰。你問我。主便問。師曰。不快即道。主曰。作麼生是不快即道。師曰。一不成。二不是。問直歲。甚處去來。曰。刈茆來。師曰。刈得幾箇祖師。曰。三百箇。師曰。朝打三千。暮打八百。東家杓柄長。西家杓柄短。又作麼生。歲無語。師便打。僧問。秋初夏末。前程若有人問。作麼生祇對。師曰。大眾退後。曰。未審過在甚麼處。師曰。還我九十日飯錢來。有講僧參。經時乃曰。未到雲門時。恰似初生月。及乎到後。曲彎彎地。師得知乃召問。是你道否。曰。是。師曰。甚好。吾問汝。作麼生是初生月。僧乃斫額作望月勢。師曰。你如此。已後失卻目在。僧經旬日復來。師又問。你還會也未。曰。未會。師曰。你問我。僧便問。如何是初生月。師曰。曲彎彎地。僧罔措。後果然失目。上堂。諸和尚子莫妄想。天是天。地是地。山是山。水是水。僧是僧。俗是俗。良久曰。與我拈案山來。僧便問。學人見山是山．水是水時如何。師曰。三門為甚麼騎佛殿。從這裡過。曰。恁麼則不妄想去也。師曰。還我話頭來。上堂。你若不相當。且覓箇入頭處。微塵諸佛在你舌頭上。三藏聖教在你腳跟底。不如悟去好。還有悟得底麼。出來對眾道看。示眾。盡十方世界。乾坤大地。以拄杖畫雲。百雜碎。三乘十二分教。達磨西來。放過即不可。若不放過。不消一喝。示眾。真空不壞有。真空不異色。僧便問。作麼生是真空。師曰。還聞鐘聲麼。曰。此是鐘聲。師曰。驢年夢見麼。上堂。平地上死人無數。過得荊棘林者是好手。時有僧出。曰。與麼。則堂中第一座有長處也。師曰。蘇嚕蘇嚕。𤦆長老舉菩薩手中赤幡。問師。作麼生。師曰。你是無禮漢。𤦆曰。作麼生無禮。師曰。是你外道奴也作不得。僧問。佛法如水中月。是否。師曰。清波無透路。曰。

The Master brought up Linji's three phrases and asked the stupa keeper: 'Which phrase did the Master in the stupa attain?' The keeper had no reply. The Master said: 'You ask me.' The keeper then asked. The Master said: 'What is not quick, I speak at once.' The keeper said: 'What does it mean, that what is not quick, I speak at once?' The Master said: 'One, not complete; two, not so.' He asked the labor master: 'Where have you been?' He said: 'Cutting thatch.' The Master said: 'How many patriarchs did you cut?' He said: 'Three hundred.' The Master said: 'In the morning strike three thousand, in the evening strike eight hundred. The eastern house's ladle handle is long, the western house's ladle handle is short — what then?' The labor master was speechless. The Master struck him. A monk asked: 'At the end of summer and the beginning of autumn, if someone on the road ahead asks, how should one answer?' The Master said: 'The great assembly steps back.' He said: 'I do not know where the fault lies.' The Master said: 'Give me back the money for ninety days of meals.' A lecture monk came to call. After some time he said: 'Before I reached Yunmen it was just like the new moon; after arriving it is crooked and bent.' When the Master learned of it he summoned and asked him: 'Did you say that?' He said: 'Yes.' The Master said: 'Very good. I ask you: what is the new moon?' The monk then chopped at his forehead in the gesture of gazing at the moon. The Master said: 'If you are like this, you will afterward lose your eyes.' After ten days the monk came again. The Master asked again: 'Do you understand yet?' He said: 'I do not.' The Master said: 'You ask me.' The monk then asked: 'What is the new moon?' The Master said: 'Crooked and bent.' The monk was bewildered. Afterward he did indeed lose his eyes. He mounted the hall: 'You monks, do not indulge in deluded thinking. Heaven is heaven, earth is earth, mountains are mountains, water is water, monks are monks, laymen are laymen.' After a long while he said: 'Bring me the mountain in front.' A monk then asked: 'What about when this student sees mountains as mountains and water as water?' The Master said: 'Why does the three-gate ride on the buddha hall and pass through here?' He said: 'Then one is free of deluded thinking.' The Master said: 'Give me back my topic.' He mounted the hall: 'If you do not match, then seek a way in. The buddhas numerous as motes are on your tongue; the tripitaka teachings are beneath your heels. Better to awaken. Is there anyone who has awakened? Come out and speak before the assembly.' Addressing the assembly: 'The whole ten directions, heaven and earth.' He drew with his staff and said: 'All smashed to bits. The three vehicles and twelve divisions of teaching, Bodhidharma's coming from the West — to let them pass is not permissible; if you do not let them pass, a single shout is not needed.' Addressing the assembly: 'True emptiness does not destroy existence; true emptiness is not different from form.' A monk then asked: 'What is true emptiness?' The Master said: 'Do you hear the bell?' He said: 'That is the bell's sound.' The Master said: 'In the year of the donkey, have you dreamed of it?' He mounted the hall: 'On level ground the dead are beyond counting; one who gets through the thorny forest is a skilled hand.' Then a monk came forward and said: 'Then the chief seat in the hall has an advantage.' The Master said: 'Su-lu, su-lu.' One elder brought up the bodhisattva's red banner in his hand and asked the Master: 'What is it?' The Master said: 'You are a rude fellow.' The elder said: 'How am I rude?' The Master said: 'You cannot even be a slave of the outer paths.' A monk asked: 'Is the buddhadharma like the moon in the water?' The Master said: 'In the clear waves there is no road through.'

和尚從何得。師曰。再問復何來。曰。正與麼時如何。師曰。重疊關山路。上堂。拈拄杖曰。拄杖子化為龍。吞卻乾坤了也。山河大地。甚處得來。師有偈曰。不露風骨句。未語先分付。進步口喃喃。知君大罔措。示眾。大用現前。不存軌則。時有僧問。如何是大用現前。師拈起拄杖。高聲唱曰。釋迦老子來也。上堂。要識祖師麼。以拄杖指曰。祖師在你頭上𨁝跳。要識祖師眼睛麼。在你腳跟下。又曰。這箇是祭鬼神茶飯。雖然如此。鬼神也無厭足。示眾。一人因說得悟。一人因喚得悟。一人聞舉便回去。你道便回去意作麼生。復曰。也好與三十棒。上堂。光不透脫。有兩般病。一切處不明。面前有物是一。又透得一切法空。隱隱地似有箇物相似。亦是光不透脫。又法身亦有兩般病。得到法身。為法執不忘。己見猶存。坐在法身邊是一。直饒透得法身去。放過即不可。子細點檢將來。有甚麼氣息。亦是病。問僧。光明寂照遍河沙。豈不是張拙秀才語。曰。是。師曰。話墮也。僧問。如何是法身。師曰。六不收。問。不起一念。還有過也無。師曰。須彌山。問。如何是清淨法身。師曰。花藥欄。曰。便恁麼去時如何。師曰。金毛師子。問。如何是塵塵三昧。師曰。缽裡飯。桶裡水。問。一言道盡時如何。師曰。裂破。問。如何是佛法大意。師曰。面南看北斗。問。一切智通無障礙時如何。師曰。掃地潑水相公來。師到天童。童曰。你還定當得麼。師曰。和尚道甚麼。童曰。不會則目前包裹。師曰。會則目前包裹。師到曹山。見示眾雲。諸方盡把格則。何不與他道卻。令他不疑去。師問。密密處為甚麼不知有。山曰。祇為密密。所以不知有。師曰。此人如何親近。山曰。莫向密密處親近。師曰。不向密密處親近時如何。山曰。始解親近。師應喏喏。師到鵝湖。聞上堂曰。莫道未了底人。長時浮逼逼地。

Where did the Master get it from? The Master said: 'Ask again — and from what has it come?' He said: 'What about when it is exactly thus?' The Master said: 'The mountain road doubled and repeated.' He mounted the hall, picked up his staff and said: 'The staff has turned into a dragon and swallowed up heaven and earth. Where then do the mountains, rivers and great earth come from?' The Master had a verse: 'A phrase that does not reveal wind and bone: before it is spoken, it is handed over. Step forward and the mouth mumbles — I know you are greatly bewildered.' Addressing the assembly: 'When the great function appears before you, no rule is kept.' Then a monk asked: 'What is the great function appearing before one?' The Master picked up his staff and cried aloud: 'Old man Shakyamuni has come!' He mounted the hall: 'Do you want to know the patriarch?' He pointed with his staff and said: 'The patriarch is jumping about on your head. Do you want to know the patriarch's eye? It is beneath your heels.' Again he said: 'This is the tea and rice offered to ghosts and spirits. Even so, the ghosts and spirits are never satisfied.' Addressing the assembly: 'One man awakened because of speech, one man awakened because of a call, one man, hearing it raised, went straight back. What do you say is the meaning of his going straight back?' Then he said: 'He too deserves thirty blows.' He mounted the hall: 'The light does not pass through and be free — there are two kinds of illness. That in every place it is not clear and there is something before you is one. Again, if you pass through to the emptiness of all dharmas and yet dimly there seems to be something — that too is the light not passing through and being free. The dharma body also has two kinds of illness. Having reached the dharma body, because the attachment to dharma is not forgotten and one's own view still remains, one sits at the edge of the dharma body — that is one. And even if you pass through to the dharma body, to let it pass is not permissible; examine it closely and carefully — what breath of it is there? That too is an illness.' He asked a monk: 'The light of stillness shines throughout the sands of the Ganges — is that not the word of the scholar Zhang Zhuo?' He said: 'It is.' The Master said: 'Your words have fallen.' A monk asked: 'What is the dharma body?' The Master said: 'Not gathered up in the six.' He asked: 'Not raising a single thought — is there still fault?' The Master said: 'Mount Sumeru.' He asked: 'What is the pure dharma body?' The Master said: 'The flower and herb railing.' He said: 'What if one goes along just so?' The Master said: 'A lion with a golden mane.' He asked: 'What is the samadhi of every mote?' The Master said: 'Rice in the bowl, water in the bucket.' He asked: 'What about when one word says it all?' The Master said: 'Split open.' He asked: 'What is the great meaning of the buddhadharma?' The Master said: 'Facing south, looking at the North Dipper.' He asked: 'What about when all wisdom is unimpeded?' The Master said: 'Sweeping the ground and sprinkling water — the Minister has come.' The Master went to Tiantong. Tong said: 'Can you still settle it?' The Master said: 'What is the Master saying?' Tong said: 'If you do not understand, it is wrapped up before your eyes.' The Master said: 'If you understand, it is wrapped up before your eyes.' The Master went to Caoshan and saw him address the assembly: 'Everywhere they all set up rules; why not speak it out to them and let them go without doubt?' The Master asked: 'Why does one not know of it in the secret place?' Shan said: 'Just because it is secret, one does not know of it.' The Master said: 'How should such a person draw near?' Shan said: 'Do not draw near in the secret place.' The Master said: 'What about when one does not draw near in the secret place?' Shan said: 'Only then does one know how to draw near.' The Master assented: 'Yes, yes.' The Master went to Ehu and heard him mount the hall and say: 'Say nothing of the man who has not yet finished — he is for long stretches floating and pressing.'