The Jingde Record of the Transmission of the Lamp, Fascicle Nineteen
杭州佛日和尚初遊天台山。嘗曰。如有人奪得我機者即我師矣。尋抵於江西謁雲居膺和尚。作禮而問曰。二龍爭珠誰是得者。雲居曰。卸卻業身來相見。對曰。業身已卸。曰珠在什麼處。師無對(同安代雲。廻頭即勿交涉)師乃投誠入室。便禮雲居為師。後參夾山。才入門見維那。維那曰。此間不著後生。師曰。某甲暫來禮謁和尚不宿。維那白夾山。夾山許見。未陞階便問。什麼處來。師曰。雲居來。曰即今在什麼處。師曰。在夾山頂上。曰老僧行年在坎五鬼臨身。師乃上階禮拜。夾山又問。闍梨與什麼人為同行。師曰。木上座。曰他何不來相看。師曰。和尚看他有分。曰在什麼處。師曰。在堂中。夾山便共師下到堂中。師遂去取得柱枝擲於夾山面前。夾山曰。莫從天台得來否。師曰。非五嶽之所生。曰莫從須彌山得來否。師曰。月宮亦不逢。曰恁麼即從他人得也。師曰。自己尚是冤家。從人得堪作什麼。曰冷灰裡有一粒豆子爆。喚維那來令安排嚮明窓下著。師卻問。燈籠還解語也無。夾山曰。待燈籠解語即向汝道。至明日夾山入堂問。昨日新到上座在什麼處師出應諾。夾山曰。子未到雲居前在什麼處。對曰。天台國清。夾山曰天台有潺潺之瀑。淥淥之波。謝子遠來。子意如何。師曰。久居巖谷。不掛松蘿。夾山曰。此猶是春意。秋意如何。師良久。夾山曰。看君只是撐船漢。終歸不是弄潮人。一日大普請。維那請師送茶。師曰。某甲為佛法來不為送茶來。維那曰。和尚教上座送茶。曰和尚尊命即得。乃將茶去作務處。搖茶椀作聲。夾山迴顧。師曰。釅茶三五椀。意在钁頭邊。夾山曰。瓶有傾茶意。籃中幾箇甌。師曰。瓶有傾茶意。籃中無一甌。便傾茶行之。時大眾皆舉目。師又問曰。大眾鶴望請師一言。夾山曰。路逢死蛇莫打殺。無底籃子盛將歸。師曰手執夜明符。幾箇知天曉。夾山曰。
Reverend Fori of Hangzhou first wandered on Mount Tiantai. He once said, 'If anyone can snatch away my mechanism, he is my teacher.' Soon he arrived in Jiangxi and paid respects to Reverend Yunju Ying. He bowed and asked, 'Two dragons contend for a pearl—who is the one who gets it?' Yunju said, 'Unload your karmic body and come to see me.' He replied, 'The karmic body has already been unloaded.' [Yunju] said, 'Where is the pearl?' The Master had no reply. (Tong'an said in his place, 'Turning the head, there is immediately no connection.') The Master then submitted with sincerity and entered the room. He accordingly took Yunju as his teacher. Later he visited Jiashan. As soon as he entered the gate, he saw the wei-na. The wei-na said, 'This place does not keep young newcomers.' The Master said, 'I have come only briefly to pay respects to the Reverend and will not stay overnight.' The wei-na informed Jiashan. Jiashan allowed him to see him. Before he had ascended the steps, [Jiashan] asked, 'Where do you come from?' The Master said, 'From Yunju.' [Jiashan] said, 'Where are you right now?' The Master said, 'On the summit of Jiashan.' [Jiashan] said, 'This old monk's yearly fortune is in Kan; the five ghosts are upon his body.' The Master then ascended the steps and bowed. Jiashan again asked, 'With whom does the Acarya travel as companion?' The Master said, 'Elder Wood.' [Jiashan] said, 'Why does he not come to look at me?' The Master said, 'The Reverend has a share in seeing him.' [Jiashan] said, 'Where is he?' The Master said, 'In the hall.' Jiashan then went down with the Master to the hall. The Master then went and took up his staff and threw it before Jiashan. (The base text reads 'zhuzhi'.) Jiashan said, 'Did it not come from Mount Tiantai?' The Master said, 'It is not what the Five Peaks produce.' [Jiashan] said, 'Did it not come from Mount Sumeru?' The Master said, 'It is not met even in the moon palace.' [Jiashan] said, 'If so, then it was obtained from someone else.' The Master said, 'One's own self is already an enemy; what use is something obtained from another?' [Jiashan] said, 'In the cold ashes a single bean bursts.' He called the wei-na and ordered him to arrange [him] under the bright window. The Master then asked, 'Does the lantern understand speech or not?' Jiashan said, 'When the lantern understands speech, then I will tell you.' The next day Jiashan entered the hall and asked, 'Where is the senior monk who newly arrived yesterday?' The Master came forward and responded. Jiashan said, 'Before you came to Yunju, where were you?' He replied, 'Guoqing on Tiantai.' Jiashan said, 'Tiantai has murmuring waterfalls and clear rippling waves. I thank you for coming from afar. What is your intention?' The Master said, 'Having long dwelt in cliffs and valleys, I am not attached to pines and dodder.' Jiashan said, 'This is still the meaning of spring. What about the meaning of autumn?' 」 The Master was silent for a long time. Jiashan said, 'Looking at you, you are only a boat-poling man. In the end, you are not a tide-rider.' One day, there was a great general invitation for communal work. The karmadana asked the Master to deliver tea. The Master said, 'I came for the Buddha-dharma, not to deliver tea.' The karmadana said, 'The abbot instructed the senior seat to deliver tea.' He said, 'If it is the abbot's honored command, then it is all right.' So he took the tea to the work place. He rattled the tea bowl, making a sound. Jiashan turned his head. The Master said, 'Strong tea, three or five bowls; the intent lies by the hoe.' Jiashan said, 'The bottle has the intent to pour tea; how many cups are in the basket?' The Master said, 'The bottle has the intent to pour tea; in the basket there is not a single cup.' Then he poured the tea and served it. At that time the assembly all raised their eyes. The Master again asked, saying, 'The assembly gazes like cranes; please, Master, say a word.' Jiashan said, 'Meeting a dead snake on the road, do not beat it to death. A bottomless basket carries it home.' The Master said, 'Holding a night-bright tally in hand, how many know the dawn?' Jiashan said:
大眾有人歸去歸去。從此住普請歸院。眾皆仰歎。師後迴淛西住佛日而終。
'In the assembly there is one who goes back, goes back.' From then on he stopped the communal work and returned to the monastery. The assembly all admired him and sighed. Later the Master returned to Zhexi, resided at Furi, and passed away.
蘇州永光院真禪師。上堂謂眾曰。言鋒若差鄉關萬裡。直須懸崖撒手自肯承當。絕後再蘇欺君不得。非常之旨人焉廋哉。問道無橫徑立者皆危。如何得不被橫徑取侵去。師以拄杖驀口拄。僧曰。此猶是橫徑。師曰。合取。
Chan Master Zhen of Yongguang Monastery in Suzhou. Ascending the hall, he said to the assembly: 'If the spearhead of words is off, the native pass is ten thousand li away. You must directly release your hand at the cliff and yourself willingly undertake it. After extinction, to revive again—you cannot deceive your lord. As for the extraordinary purport, how can anyone conceal it?' A monk asked: 'The Way has no bypath; those who stand are all in danger. How can one not be seized and invaded by the bypath?' The Master abruptly thrust his staff at the monk's mouth. The monk said: 'This is still a bypath.' The Master said: 'Shut your mouth.'
洪州鳳棲山同安丕禪師。問如何是無縫塔。師曰。吽吽。僧曰如何是塔中人。師曰。今日大有人從建昌來。問。一見便休去時如何。師曰。是也更來遮裡作麼。問如何是點額魚。師雲。不透波瀾。僧曰。慚恥時如何。師曰。終不仰面。僧曰。恁麼即不變其身也。師曰。是也青雲事作麼生。問如何是和尚家風。師曰。金鷄抱子歸霄漢。玉兔懷兒向紫微。雲忽遇客來將何秖待。師曰。金果朝來猿去摘。玉花晚後鳳銜歸。問路逢達道人不將語默對。未審將什麼對。師曰。要踢要拳。問不傷王道如何。師曰。吃粥吃飯。曰莫便是不傷王道也無。師曰。遷流左降。問玉印開時何人受信。師曰。不是恁麼人。曰親宮事如何。師曰。道什麼。問如何是毘盧師。師曰。闍梨在什麼處出家。問如何是觸目菩提。師曰。面前佛殿。問片玉無瑕請師不觸。師曰。落汝後。問玉印開時何人受信。師雲。不是小小。問如何是妙旨。師曰好。問迷頭認影如何止。師曰。告阿誰曰如何即是。師曰。從人覓即轉遠也。曰不從人覓時如何。師曰。頭在什麼處。問如何是同安一隻箭。師曰。腦後看。曰腦後事如何。師曰。過也。問亡僧衣眾人唱。祖師衣什麼人唱。師曰打。問將來不相似。不將來時如何。師曰。什麼處著。問未有遮箇時作麼生行履。師曰。尋常又作麼生。曰恁麼即不改舊時人也。師曰。作何行履。
Chan Master Tong'an Pi of Fengqi Mountain in Hongzhou. Question: 'What is the seamless stupa?' The Master said: 'Hum! Hum!' A monk said: 'What is the person in the stupa?' The Master said: 'Today there are many people coming from Jianchang.' Question: 'What about when one sees once and immediately ceases?' The Master said: 'That is so, but why come here again?' Question: 'What is the fish marked on the forehead?' The Master said: 'It does not pass through the waves.' A monk said: 'What about when ashamed?' The Master said: 'It never raises its face.' A monk said: 'If so, then it does not change its body.' The Master said: 'That is so; how about the blue-cloud matter?' Question: 'What is the reverend's family style?' The Master said: 'The golden rooster, holding its chick, returns to the empyrean; the jade rabbit, carrying its child, heads toward Ziwei.' He said: 'If a guest suddenly arrives, with what will you receive him?' The Master said: 'In the morning, golden fruit—monkeys go to pick it; after evening, jade flowers—phoenixes carry them back.' Question: 'Meeting a person who has attained the Way on the road, one does not respond with speech or silence. I wonder with what one responds.' The Master said: 'Kick or punch.' Question: 'What about not harming the kingly way?' The Master said: 'Eat porridge, eat rice.' He said: 'Is this then not harming the kingly way?' The Master said: 'Relegated and demoted.' Question: 'When the jade seal is opened, who receives the credentials?' The Master said: 'Not such a person.' He said: 'What about the matter of the intimate palace?' The Master said: 'What are you saying?' Question: 'What is Vairocana's teacher?' The Master said: 'Where did the ācārya go forth from home?' Question: 'What is Bodhi at sight?' The Master said: 'The Buddha hall in front.' Question: 'A flawless piece of jade—please, Master, do not touch it.' The Master said: 'It falls behind you.' Question: 'When the jade seal is opened, who receives the credentials?' The Master said: 'It is not a small matter.' Question: 'What is the wondrous purport?' The Master said: 'Good.' Question: 'How can being confused about the head and recognizing the shadow be stopped?' The Master said: 'Whom are you telling?' He said: 'What then is it?' The Master said: 'Seeking from others, it turns further away.' He said: 'What about when not seeking from others?' The Master said: 'Where is the head?' Question: 'What is Tong'an's one arrow?' The Master said: 'Look behind your head.' He said: 'What about the matter behind the head?' The Master said: 'It has passed.' Question: 'The robe of a deceased monk—everyone chants; the robe of the ancestral teacher—who chants?' The Master said: 'Strike.' Question: 'When brought forth, it is not similar. What about when not brought forth?' The Master said, “Where would you place it?” Asked: “Before there was this, how did you practice?” The Master said, “How do you do it ordinarily?” He said, “If so, then one does not change the person of former times.” The Master said, “What practice?”
廬山歸宗寺澹權禪師(第二世)問金鷄未鳴時如何。師曰。失卻威音玉。曰鳴後如何。師曰。三界平沈。問盡身供養時如何。師曰。將得什麼來。曰所有不惜。師曰。供養什麼人。僧無語。問學人為佛法來如何是佛法。師曰。正閑空。曰便請商量。師曰。周匝有餘。問大眾雲集合譚何事。師曰。三三兩兩。問路逢達道人不將語默對。未審將什麼對。師曰。爭能肯得人。又曰。會麼。曰不會。師曰。長安路廁坑子。問學人不問諸餘。如何是佛法大意。師曰。三枷五棒。問通通會底人如何道。師曰。只今事作麼生。僧曰隨流。師曰。不隨流爭得息。
Chan Master Danquan of Guizong Temple on Mount Lu (Second Generation). Asked: “When the golden rooster has not yet crowed, what then?” The Master said, “You have lost Weiyin Wang.” (The base text reads “Jade”; it is suspected to be a corruption of “King.”) He said, “After it crows, what then?” The Master said, “The three realms are leveled and submerged.” Asked: “When offering one’s entire body, what then?” The Master said, “What have you brought?” He said, “I spare nothing that I have.” The Master said, “To whom are you making the offering?” The monk was silent. Asked: “The student has come for the Buddha-dharma; what is the Buddha-dharma?” The Master said, “Just idle and empty.” He said, “Then please discuss it.” The Master said, “There is surplus all around.” Asked: “The great assembly gathers like clouds; what matter should they discuss together?” The Master said, “In twos and threes.” Asked: “Meeting a person who has attained the Way on the road, one does not respond with speech or silence. I wonder, with what does one respond?” The Master said, “How can you make anyone agree?” He also said, “Do you understand?” He said, “I do not understand.” The Master said, “A latrine pit on the road to Chang’an.” Asked: “The student does not ask about the rest. What is the essential meaning of the Buddha-dharma?” The Master said, “Three cangues and five blows.” Asked: “How does one who thoroughly understands speak?” The Master said, “What about the matter right now?” The monk said, “Following the stream.” The Master said, “If one does not follow the stream, how can one attain rest?”
池州廣濟和尚。問匹馬單槍時如何。師曰。頭落也。問如何是方外之譚。師曰。汝道什麼問如何是廣濟水。師曰。無饑渴。曰恁麼即學人不虛設也。師曰。情知爾受人安排。問遠遠來投乞師指示。師曰。有口只解吃飯。問溫伯雪與仲尼相見時如何。師曰。此間無恁麼人。問不識不見請師道出。師曰。不昧。曰不昧時作麼生。師曰。汝喚作什麼。
The Monk Guangji of Chizhou. Asked: “When one has a single horse and a single spear, what then?” The Master said, “The head has fallen.” Asked: “What is talk beyond the world?” The Master said, “What are you saying?” Asked: “What is the water of Guangji?” The Master said, “No hunger or thirst.” He said, “If so, then the student’s coming is not in vain.” The Master said, “I knew you were arranged by others.” Asked: “Coming from far away to seek refuge, I beg the Master to instruct me.” The Master said, “Having a mouth, you only know how to eat.” Asked: “When Wen Boxue and Zhongni met, what then?” The Master said, “There is no such person here.” Asked: “Not knowing and not seeing, please, Master, speak it out.” The Master said, “Not obscured.” He said, “When not obscured, what then?” The Master said, “What do you call it?”
潭州水西南臺和尚。僧問。如何是此間一滴水。師曰。入口即擭出。問如何是西來意。師曰。靴頭線綻。問祖祖相傳未審傳箇什麼。師曰。不因闍梨問老僧亦不知。
The Venerable Nantai of Shuixi in Tanzhou. A monk asked: 'What is the one drop of water here?' The master said: 'As soon as it enters the mouth, it is scooped out.' He asked: 'What is the meaning of the coming from the West?' The master said: 'The thread at the toe of the boot is split.' He asked: 'Patriarch after patriarch have transmitted it; I wonder what is transmitted.' The master said: 'If you, Acarya, had not asked, this old monk would not know either.'
歙州朱谿謙禪師。饒州刺史與師造大藏殿。師與一僧同看殿次。師喚某甲。僧應諾。師曰。此殿著得多少佛。曰著即不無有人不肯。師曰。我不問遮箇人。曰恁麼即某甲亦未曾秖對。珍重。師後住兜率山而終。
Chan Master Qian of Zhuxi in Shezhou. The prefect of Raozhou built a Tripitaka Hall for the master. As the master was inspecting the hall together with a monk, the master called so-and-so. The monk responded. The master said: 'How many Buddhas can this hall hold?' He said: 'There is no lack of room to place them, but there is someone who will not agree.' The master said: 'I am not asking this person.' He said: 'If so, then I, so-and-so, have also never given a reply.' Take care. Later the master resided at Doushuai Mountain and passed away.
揚州豐化和尚。問如何是敵國一著碁。師曰。下來。問一棒打破虛空時如何。師曰。把一片來。問上無片瓦下無卓錐。學人向什麼處立。師曰。莫飄露麼。
The Venerable Fenghe of Yangzhou. Someone asked: 'What is a move in chess with an enemy kingdom?' The master said: 'Come down.' Someone asked: 'What about when one blow smashes open empty space?' The master said: 'Bring a piece here.' Someone asked: 'Above, not a single tile; below, no place to plant an awl. Where should the student stand?' The master said: 'Do not drift about and expose yourself.'
雲居山昭化禪師道簡(第二世住)範陽人也。久入雲居之室密受真印。而分掌寺務典司樵爨。以臘高居堂中為第一座。屬膺和尚將臨順寂。主事僧問。誰堪繼嗣。曰堂中簡主事。僧雖承言而未曉其旨。謂之揀選。乃與眾僧僉議舉第二座為化主。然且備禮先請第一座。必若謙讓即堅請第二座焉。時簡師既密承師記略不辭免。即自持道具入方丈攝眾演法。主事僧等不愜素志。罔循規式。師察其情乃棄院潛下山。其夜山神號泣。詰旦主事大眾奔至麥莊。悔過哀請歸院。眾聞山神連聲唱雲。和尚來也。僧問。如何是和尚家風。師曰。隨處得自在。問維摩豈不是金粟如來。師曰是。曰為什麼卻預釋迦會下聽法。師曰。他不爭人我。問橫身蓋覆時如何。師曰。還蓋覆得麼。問蛇子為什麼卻吞蛇師。師曰。在裡不傷。問諸聖道不得處和尚還道得麼。師曰。汝道什麼處諸聖道不得。問路逢猛虎時如何。師曰。千人萬人不逢。偏汝便逢。問孤峰獨宿時如何。師曰。閑著七間僧堂不宿。阿誰教汝孤峰獨宿。師示滅後。廬州帥張崇施財建石塔於本山至今存焉。
Chan Master Daojian of Zhaohua [Monastery] on Mount Yunju (second-generation abbot) was a native of Fanyang. He had long entered the chamber of Yunju and secretly received the true seal, while separately managing monastery affairs and overseeing firewood and cooking. Because his ordination seniority was high, he resided in the hall as the first seat. It happened that Elder Ying was about to pass into serene extinction. The administrative monk asked, 'Who is worthy to succeed you?' He said, 'Jian in the hall.' Although the administrative monk received the words, he did not understand their meaning; he took it as a selection. So he and the assembled monks unanimously agreed to nominate the second seat as abbot. However, they first prepared full ceremony to invite the first seat; if he should modestly decline, they would then firmly invite the second seat. At that time Master Jian, having secretly received the master's prediction, did not decline in the least. He immediately took his implements himself, entered the abbot's quarters, gathered the assembly, and expounded the Dharma. The administrative monks and others were dissatisfied with their original intention and did not follow the regulations. The Master perceived their feelings and abandoned the monastery, secretly going down the mountain. That night the mountain spirit wailed and wept. At dawn the administrative monks and the great assembly rushed to Maizhuang, repented, and sorrowfully begged him to return to the monastery. The assembly heard the mountain spirit call out repeatedly, 'The Master is coming!' A monk asked, 'What is the Master's family style?' The Master said, 'Attain freedom wherever one is.' He asked, 'Is Vimalakirti not the Golden Grain Tathagata?' The Master said, 'Yes.' He said, 'Why then did he attend the assembly of Shakyamuni to listen to the Dharma?' The Master said, 'He does not contend over self and others.' He asked, 'What about when one lays oneself across to cover [all]?' The Master said, 'Can you cover it?' He asked, 'Why does the snake swallow the snake-charmer?' The Master said, 'Inside, it does not harm.' He asked, 'Where the sages cannot speak, can the Master speak it?' The Master said, 'What place do you say the sages cannot speak?' He asked, 'What when one meets a fierce tiger on the road?' The Master said, 'A thousand people and ten thousand people do not meet it; only you meet it.' He asked, 'What about dwelling alone on a solitary peak?' The Master said, 'With seven monks' halls standing empty, you do not lodge [there]; who taught you to dwell alone on a solitary peak?' After the Master manifested extinction, Zhang Chong, the commander of Luzhou, donated funds to build a stone stupa on this mountain; it still exists today.
廬山歸宗寺懷惲禪師(第三世住)問無佛無眾生時如何。師曰。什麼人如此。問水清魚現時如何。師曰。把一箇來。僧無對(同安代雲。動即失)問如何是五老峰。師曰。突兀地。問截水停輪時如何。師曰磨不轉。曰如何是磨不轉。師曰。不停輪。問如何是塵中子。師曰。灰頭土面(同安代雲。不拂拭)問世尊無說說迦葉不聞聞事如何。師曰。正恁麼時作麼生。曰不同無聞說。師曰。是什麼人。問學人不到處請師說。師曰。汝不到什麼處來。
Chan Master Huaiyun of Guizong Monastery on Mount Lu (third-generation resident): Question: 'When there is neither Buddha nor sentient beings, how is it?' The master said: 'What kind of person is like this?' Question: 'When the water is clear and fish appear, how is it?' The master said: 'Bring one here.' The monk had no reply. (Tong'an said on his behalf: 'As soon as it moves, it is lost.') Question: 'What is Wulao Peak?' The master said: 'Loftily towering.' Question: 'When one cuts off the water and stops the wheel, how is it?' The master said: 'The mill does not turn.' He said: 'What is “the mill does not turn”?' The master said: 'The wheel does not stop.' Question: 'What is the child in the dust?' The master said: 'Ash-covered head and dirt-smeared face.' (Tong'an said on his behalf: 'Do not wipe it off.') Question: 'The World-Honored One’s speaking without speaking and Kasyapa’s hearing without hearing—how is this matter?' The master said: 'At just such a time, how is it?' He said: 'It is not the same as speaking without hearing.' The master said: 'What kind of person is that?' Question: 'The place the student does not reach—please, Master, speak of it.' The master said: 'What place have you not reached?'
洪州大善慧海禪師。問不坐青山時如何。師曰。是什麼人。問如何是解作客底人。師曰不占上。問靈泉忽逢時如何。師曰。從什麼處來。問如何道即不違於師。師曰。莫惜口。曰道後如何。師曰。道什麼。問如何道得相親去。師曰。快道。曰恁麼即不道之。師曰。用口作什麼。師後住百丈而終。
Chan Master Huihai of Dashan in Hongzhou. Question: 'When one does not sit on the green mountain, how is it?' The master said: 'What kind of person is that?' Question: 'What is one who knows how to be a guest?' The master said: 'He does not occupy the highest place.' Question: 'When one suddenly encounters a numinous spring, how is it?' The master said: 'From what place have you come?' Question: 'How should one speak so as not to be contrary to the master?' The master said: 'Do not begrudge your mouth.' He said: 'After speaking, how is it?' The master said: 'What are you saying?' Question: 'How can one speak so as to be intimate?' The master said: 'Speak quickly!' He said: 'If so, then I will not speak it.' The master said: 'What use is the mouth?' The master later resided at Baizhang and died there.
朗州德山和尚(第七世住)問路逢達道人不將語默對。未審將什麼對。師曰。只恁麼。僧良久。師曰。汝更問。僧再問。師乃喝出。
Venerable Deshan of Langzhou (seventh-generation resident). Question: 'When one meets a person who has attained the Way on the road, one does not respond with speech or silence. I do not know with what one should respond.' The master said: 'Just so.' The monk was silent for a long while. The master said: 'Ask again.' The monk asked again. The master then shouted and drove him out.
衡州南嶽南臺和尚。問直上融峰時如何。師曰見麼。
Venerable Nantai of Nanyue in Hengzhou. Question: 'When one goes straight up to Rong Peak, how is it?' The master said: 'Do you see?'
雲居山昌禪師(第三世住)問相逢不相識時如何。師曰。既相逢為什麼不相識。問紅鑪猛焰時如何。師曰。裡頭是什麼。問不受商量時如何。師曰。來作什麼。曰來亦不商量。師曰。空來何益。問方丈前容身時如何。師曰。汝身大小。
Chan Master Chang of Yunju Mountain (third-generation abbot). Someone asked: "When meeting but not recognizing each other, how is it?" The master said: "Since you have met, why do you not recognize?" He asked: "When the red furnace has fierce flames, how is it?" The master said: "What is inside?" He asked: "When one does not accept deliberation, how is it?" The master said: "What have you come to do?" He said: "Coming also does not deliberate." The master said: "What benefit is there in coming empty?" He asked: "When accommodating oneself before the abbot's quarters, how is it?" The master said: "How big is your body?"
池州嵆山章禪師。曾在投子作柴頭。投子吃茶次謂師曰。森羅萬象總在遮一椀茶裡。師便覆卻茶雲。森羅萬象在什麼處投子曰。可惜一椀茶。師後謁雪峰和尚。雪峰問。莫是章柴頭麼。師乃作輪椎勢。雪峰肯之。
Chan Master Zhang of Ji Mountain in Chizhou. He once served as firewood head under Touzi. While Touzi was drinking tea, he said to the master: "The myriad phenomena are all in this bowl of tea." The master then overturned the tea and said: "Where are the myriad phenomena?" Touzi said: "What a pity, a bowl of tea." Later the master paid respects to Chan Master Xuefeng. Xuefeng asked: "Are you not Zhang the firewood head?" The master then made the gesture of the wheel-pestle. Xuefeng approved him.
晉州大梵和尚。僧問。如何是學人顧望處。師曰。井底竪高樓。曰恁麼即超然也。師曰。何不擺手。
Venerable Dafan of Jinzhou. A monk asked: "What is the place where a student looks expectantly?" The master said: "A tall tower erected at the bottom of a well." He said: "In that case, it is transcendent." The master said: "Why not wave your hand?"
新羅雲住和尚。問諸佛道不得什麼人道得。師曰。老僧道得。曰諸佛道不得和尚作麼生道。師曰。諸佛是我弟子。曰請和尚道。師曰。不對君王好與二十棒。
Venerable Yunzhu of Silla. Someone asked: "The buddhas cannot speak it; what person can speak it?" The master said: "This old monk can speak it." He said: "If the buddhas cannot speak it, how can the master speak it?" The master said: "The buddhas are my disciples." He said: "Please, master, speak it." The master said: "Were it not for the king, I would give you twenty blows."
雲居山懷嶽號達空禪師(第四世住)問如何是大圓鏡師曰。不鑑照。曰忽遇四方八面來怎麼生。師曰。胡來胡現。曰大好不鑑照。師便打。問如何是一丸療萬病底藥。師曰。汝患什麼。
Chan Master Huaiyue of Yunju Mountain, styled Dakong (fourth-generation abbot). Someone asked: "What is the great perfect mirror?" The master said: "It does not reflect." He said: "If suddenly things come from the four quarters and eight directions, how then?" The master said: "When a Hu comes, a Hu appears." He said: "Excellent! It does not reflect." The master then hit him. Someone asked: "What is the one pill of medicine that cures ten thousand diseases?" The master said: "What are you afflicted with?"
阾珏和尚。問學人不負師機。還免披毛戴角也無。師曰。闍梨也可畏對面不相識。曰恁麼即吞盡百川水方明一點心。師曰。雖脫毛衣猶披鱗甲。曰好來和尚具大慈悲。師曰。盡力道也出老僧格不得。
Venerable Lingjue. Someone asked: "If a student does not betray the master's device, can he still avoid wearing hair and horns?" The master said: "Ācārya, you are also fearsome—facing each other yet not recognizing." He said: "If so, only after swallowing all the water of a hundred rivers can one understand a single point of mind." The master said: "Though you have shed your fur garment, you still wear scales and shell." He said: "Good indeed, the master possesses great compassion." The master said: "Even if you speak with all your might, you cannot get outside this old monk's pattern."
前撫州曹山本寂禪師法嗣
Dharma heirs of the late Chan Master Benji of Caoshan in Fuzhou.
撫州荷玉山玄悟大師光慧。初住龍泉上堂謂眾曰。雪峰和尚為人如金翅鳥入海取龍相似。時有僧問。和尚如何。師曰。什麼處去來。問如何是西來的的意。師曰。不禮拜更待何時。問如何是密傳底心。師良久。僧曰。恁麼即徒勞側耳。師喚侍者雲。來燒火著。問古人道。若記一句論劫作野狐精。未審古人意如何。師曰。龍泉僧堂未曾鎖。曰和尚如何。師曰。風吹耳朵。問路逢猛獸時如何。師曰。憨作麼。問如何是聲前一句。師曰。恰似不道。問古人云。如紅鑪上一點雪。意旨如何。師曰。惜取眉毛好問如何指示即不昧於時中。師曰。不可雪上更加霜。曰恁麼即全因和尚去也。師曰。因什麼。問如何履踐即得不昧於宗風。師曰。須道龍泉好手。曰請和尚好手。師曰卻憶鍾期。問古人道。生也不道死也不道意如何。師良久僧禮拜。師曰。會麼曰不會。師曰。也是廚寒甑足塵。師有時舉拄杖示眾曰。從上皆留此一路方便接人。時有僧出曰。和尚又是從頭起也。師曰。謝相悉問機關不轉請師商量。師曰。啞得我口麼。問如何是文殊。師曰。不可有第二月也。曰即今事如何。師曰。正是第二月。問如何是如來語。師曰。猛風可繩縛。問如何是妙明真性。師曰。寬寬莫搕損。師上堂良久。有僧出曰。為眾竭力禍出私門。未審放過不放過。師默然。問如何是和尚為人一句。師曰。汝是九色鹿。問抱璞投師時如何。師曰。不是自家珍。曰如何是自家珍。師曰。不琢不成珍。
Guanghui, Great Master Xuanwu, of Heyushan in Fuzhou. When he first resided at Longquan and ascended the hall, he said to the assembly, 'The Reverend Xuefeng's manner of helping people is like a golden-winged bird entering the sea to seize a dragon.' At that time a monk asked, 'How is the Master?' The Master said, 'Where have you been and come from?' He asked, 'What is the precise meaning of the coming from the West?' The Master said, 'If you do not bow, what are you waiting for?' He asked, 'What is the mind transmitted in secret?' The Master was silent for a long time. The monk said, 'If so, then one vainly cocks an ear.' The Master called the attendant and said, 'Come, light the fire.' He asked, 'The ancients said, If one remembers a single phrase, for kalpas one becomes a wild fox spirit. I wonder what the ancients meant.' The Master said, 'The Longquan monks' hall has never been locked.' He said, 'How is the Master?' The Master said, 'The wind blows the ears.' He asked, 'What when meeting a fierce beast on the road?' The Master said, 'Why act foolishly?' He asked, 'What is the phrase before sound?' The Master said, 'It is just like not saying it.' He asked, 'The ancients said, Like a speck of snow on a red-hot furnace. What is the meaning?' The Master said, 'Take good care of your eyebrows.' He asked, 'How should one instruct so as not to be oblivious in the midst of time?' The Master said, 'You must not add frost on top of snow.' He said, 'If so, then it is entirely due to the Master.' The Master said, 'Due to what?' He asked, 'How should one practice so as not to be oblivious to the school's style?' The Master said, 'You must say Longquan is a skilled hand.' He said, 'Please, Master, the skilled hand.' The Master said, 'Instead I recall Zhong Qi.' He asked, 'The ancients said, Neither speak of birth nor speak of death—what does it mean?' The Master was silent for a long time; the monk bowed. The Master said, 'Do you understand?' He said, 'I do not understand.' The Master said, 'It is also the kitchen cold and the steamer full of dust.' At times the Master raised his staff to show the assembly and said, 'From the first, all have left this one path as an expedient means to receive people.' At that time a monk came forward and said, 'Master, you are again starting from the beginning.' The Master said, 'Thank you for your understanding.' He asked, 'When the mechanism does not turn, please Master discuss it.' The Master said, 'Can you silence my mouth?' He asked, 'What is Mañjuśrī?' The Master said, 'There cannot be a second moon.' He said, 'What about the matter right now?' The Master said, 'That is precisely the second moon.' He asked, 'What is the Tathāgata's speech?' The Master said, 'A fierce wind can be bound with rope.' He asked, 'What is the wondrous luminous true nature?' The Master said, 'Be broad; do not knock it and damage it.' The Master ascended the hall and remained silent for a long time. A monk came forward and said, 'For the sake of the assembly one exhausts one's strength, yet disaster comes from one's private gate. I do not know whether you will let it pass or not.' The master remained silent. Asked: 'What is the master's one phrase for helping people?' The master said, 'You are a nine-colored deer.' Asked: 'What about when one brings uncarved jade to the master?' The master said, 'It is not one's own treasure.' He said: 'What is one's own treasure?' The master said, 'If it is not carved, it does not become a treasure.'
筠州洞山道延禪師(第四世住時號鹿頭和尚)始因曹山和尚垂語云。有一人向萬丈崖頭騰身擲下此是什麼人。眾皆無對。師出對曰。不存。曹山曰。不存箇什麼。曰始得撲不碎。曹山深肯之。僧問。請和尚密付真心。師曰。欺者裡無人作麼。
Chan Master Daoyan of Dongshan in Junzhou (when he was the fourth-generation abbot he was titled Elder Lutou). It began when Chan Master Caoshan let fall a saying: 'There is a person who leaps up and throws himself down from the top of a ten-thousand-fathom cliff—what sort of person is this?' The assembly all had no reply. The master came forward and replied, 'Not existing.' Caoshan said, 'What is it that does not exist?' He said, 'Only then can he fall without being smashed.' Caoshan deeply approved of him. A monk asked, 'Please, Master, secretly transmit the true mind.' The master said, 'Why are you cheating when there is no one here?'
衡州常寧縣育王山弘通禪師。僧問。混沌未分時如何。師曰。混沌。僧雲。分後如何。師曰。混沌。上堂示眾曰。釋迦如來出世四十九年說不到底句。今夜某甲不避羞恥。與諸尊者共譚師良久雲。莫道錯珍重。僧問。學人有病請師醫。師曰。將病來與汝醫。曰便請師醫。師曰。還老僧藥價錢來。問曹源一路即不問。衡陽江畔事如何。師曰。紅鑪焰上無根草。碧潭深處不逢魚。問心法雙忘時如何。師曰。三腳蝦蟇背大象。問如何是西來意。師曰。老僧毛豎。問如何是佛法大意。師曰。直待文殊過即向爾道。曰文殊過也請和尚道。師便打。問如何是和尚家風。師曰渾身不直五分錢。曰太恁貧寒生。師曰。古代如是。曰如何施設。師曰。隨家豐儉。
Chan Master Hongtong of Yuwang Mountain, Changning County, Hengzhou. A monk asked, 'What was it like before chaos was divided?' The master said, 'Chaos.' The monk said, 'What about after division?' The master said, 'Chaos.' He ascended the hall, addressed the assembly, and said, 'The sentence that Śākyamuni Tathāgata, after appearing in the world for forty-nine years, could not speak to the bottom of—tonight I, without avoiding shame, will discuss it together with all the venerable ones.' After a long while the master said, 'Do not say it is wrong. Take care.' A monk asked, 'This student has an illness; please, Master, cure it.' The master said, 'Bring the illness and I will cure it for you.' He said, 'Then please, Master, cure it.' The master said, 'Bring the old monk the price of the medicine.' He asked, 'I do not ask about the single road of Cao Source. What about the matter on the banks of the Hengyang River?' The master said, 'On the flame of the red furnace, a rootless grass; in the depths of the jade-green pool, no fish is met.' He asked, 'What is it like when mind and dharma are both forgotten?' The master said, 'A three-legged toad carries a great elephant on its back.' He asked, 'What is the meaning of the coming from the West?' The master said, 'The old monk's hair stands on end.' He asked, 'What is the great meaning of the Buddha-dharma?' The master said, 'Wait until Mañjuśrī passes by, then I will tell you.' He said, 'Mañjuśrī has passed; please, Reverend, tell me.' The master then hit him. He asked, 'What is the Reverend's family style?' The master said, 'My whole body is not worth five cents.' He said, 'How utterly poor and cold!' The master said, 'The ancients were like this.' He said, 'How does one set it forth?' The master said, 'According to the family's abundance or scarcity.'
撫州金峰從志號玄明大師。有進上座問。如何是金峰正主。師曰。此去鎮縣不遙。闍梨莫造次進。曰何不道。師曰。口如磉盤。問千峰萬峰如何是金峰。師乃斫額而已。問千山無雲萬裡絕霞時如何。師曰。飛猿嶺那邊何不猛吐卻。問如何是西來意。師曰。壁邊有鼠耳。問如何是和尚家風。師曰。金峰門前無五里牌。師後住金陵報恩院入滅。諡圓廣禪師塔曰歸寂。
Chan Master Congzhi of Jinfeng in Fuzhou, titled Great Master Xuanming. There was a senior monk Jin who asked, 'What is the true master of Jinfeng?' The master said, 'It is not far from here to the town and county. Ācārya, do not be rash.' Jin said, 'Why not say it?' The master said, 'The mouth is like a millstone.' He asked, 'Among a thousand peaks and ten thousand peaks, which is Jinfeng?' The master then merely struck his forehead. He asked, 'When a thousand mountains have no clouds and ten thousand miles are cut off from rosy clouds, what then?' The master said, 'Why not fiercely spit it out on the other side of Flying Ape Ridge?' He asked, 'What is the meaning of the coming from the West?' The master said, 'By the wall there is a mouse's ear.' He asked, 'What is the Reverend's family style?' The master said, 'Before the gate of Jinfeng there is no five-li marker.' Later the master resided at Bao'en Monastery in Jinling and entered extinction. His posthumous title was Chan Master Yuanguang; his stupa was called Guiji.
襄州鹿門山華嚴院處真禪師。問如何是和尚家風。師曰。有鹽無醋。問如何是道人。師曰。有口似鼻孔。曰忽遇客來時將何秖對。師曰。柴門草戶謝汝經過。問祖祖相傳是什麼物。師曰。金襴袈裟。問如何是函中般若。師曰。佛殿挾頭六百卷。問和尚百年後向什麼處去。師曰。山下李家作(有本作使)牛去。曰還許學人相隨也無。師曰。汝若相隨莫同頭角。曰諾。師曰。合到什麼處。曰佛眼辨不得。師曰。若不放過亦是茫茫。問如何是鹿門高峻處。師曰。汝曾上主山也無。問如何是禪。師曰。鸞鳳入鷄籠。曰如何是道。師曰。藕絲牽大象。問劫壞時此箇還壞也無。師曰。臨崖覷虎眼特地一場愁。問如何是和尚轉身處。師曰。昨夜三更失卻枕子。問一句下豁然時如何。師曰。汝是誰家生。師有一偈。示眾曰。
Chan Master Chuzhen of the Huayan Cloister on Lumen Mountain in Xiangzhou. Someone asked, 'What is the Master's family style?' The Master said, 'There is salt but no vinegar.' Someone asked, 'What is a person of the Way?' The Master said, 'A mouth like nostrils.' Someone said, 'If a guest suddenly arrives, how will you receive him?' The Master said, 'A bramble gate and thatched cottage thank you for passing through.' Someone asked, 'What is the thing transmitted from patriarch to patriarch?' The Master said, 'The gold-brocade kāṣāya.' Someone asked, 'What is the prajñā in the box?' The Master said, 'The six hundred scrolls at the side of the Buddha hall.' Someone asked, 'After the Master's hundred years, where will you go?' The Master said, 'Below the mountain, to the Li family, to become an ox.' (Some editions read 'to drive'.) Someone said, 'Will you still allow the student to follow?' The Master said, 'If you follow, do not share the same horns.' Someone said, 'Yes.' The Master said, 'Where does it fit?' Someone said, 'Even the Buddha-eye cannot discern it.' The Master said, 'If you do not let it pass, you too will be at a loss.' Someone asked, 'What is the lofty and steep place of Lumen?' The Master said, 'Have you ever climbed the main mountain?' Someone asked, 'What is Chan?' The Master said, 'A luan-phoenix enters a chicken coop.' Someone said, 'What is the Way?' The Master said, 'A lotus fiber pulls a great elephant.' Someone asked, 'When the kalpa is destroyed, does this also perish?' The Master said, 'At the cliff edge, peering into a tiger's eyes—deliberately a bout of sorrow.' Someone asked, 'What is the Master's place of turning the body?' The Master said, 'Last night at the third watch, I lost my pillow.' Someone asked, 'What is it like when one suddenly awakens at a single phrase?' The Master said, 'Whose family's child are you?' The Master had a verse. He said to the assembly:
一片凝然光燦爛擬意追尋卒難見
One mass, serene, its light brilliant; if you intend to seek it, in the end it is hard to see.
炳然擲著豁人情大事分明皆總辦
Brightly cast before one, it opens human feeling; the great matter is clear, and all is fully accomplished.
是快活無繫絆萬兩黃金終不換
It is blissful, without fetters; ten thousand taels of gold would never exchange it.
任他千聖出頭來從是向渠影中現
Let a thousand sages come forth; they all appear in its shadow.
撫州曹山慧霞了悟大師(第二世住先住荷玉山)問。佛未出世時如何。師曰。曹山不如。曰佛出世後如何。師曰。不如曹山。問四山相逼時如何。師曰。曹山在裡許。曰還求出也無。師曰。若在裡許即求出。僧侍立師曰。道者可殺炎熱。曰是師曰。只如炎熱向什麼處迴避得。曰向鑊湯鑪炭裡迴避。師曰。只如鑊湯鑪炭。作麼生迴避得。曰眾苦不能到。師默置。
Chan Master Liaowu Huixia of Caoshan in Fuzhou (second generation to dwell there; he formerly dwelt on Heyu Mountain). Someone asked: “What was it like when the Buddha had not yet appeared in the world?” The Master said: “Caoshan is not equal to that.” He said: “What was it like after the Buddha appeared in the world?” The Master said: “That is not equal to Caoshan.” He asked: “What about when the four mountains press in?” The Master said: “Caoshan is in the midst of it.” He said: “Does one still seek a way out?” The Master said: “If one is in the midst of it, then one seeks a way out.” A monk was standing in attendance. The Master said: “Venerable one, it is extremely hot.” He said: “Yes.” The Master said: “Just so, where can one evade the heat?” He said: “Evade it in a cauldron of boiling water and a charcoal brazier.” The Master said: “Just so, in a cauldron of boiling water and a charcoal brazier, how can one evade it?” He said: “All sufferings cannot reach there.” The Master remained silent and let it rest.
衡州華光範禪師。問如何是無縫塔。師指僧堂曰。此間僧堂無門戶。師問僧曾到紫陵無。曰曾到。師曰。曾到鹿門無。曰曾到。師曰嗣紫陵即是嗣鹿門即是。曰即今嗣和尚得麼。師曰。人情不打即不可。問非隱現是學人阿那箇是和尚。師曰。盡乾坤。曰此猶是學人阿那箇是和尚。師曰。適來道不錯。
Chan Master Huaguang Fan of Hengzhou. Someone asked: “What is the seamless stupa?” The Master pointed to the monks’ hall and said: “The monks’ hall here has no door.” The Master asked a monk: “Have you ever been to Ziling?” He said: “I have been.” The Master said: “Have you ever been to Lumen?” He said: “I have been.” The Master said: “To succeed Ziling is so; to succeed Lumen is so.” He said: “May I now succeed the Master?” The Master said: “If human feelings are not struck, then it is not permissible.” Someone asked: “That which is neither hidden nor manifest is the student; which one is the Master?” The Master said: “The whole universe.” He said: “This is still the student; which one is the Master?” The Master said: “What was just said is not wrong.”
處州廣利容禪師(先住貞谿)有僧新到師舉拂子曰。貞谿老師還具眼麼。曰某甲不敢見人過。師曰。死在闍梨手裡也。問如何是和尚家風。師曰。謝闍梨道破。問西院拍手笑噓噓意作麼生。師曰。捲上簾子著。問自己不明如何明得。師曰。不明。曰為什麼不明。師曰。不見道自己事。問魯祖面壁意作麼生。師良久曰。還會麼。曰不會。師曰。魯祖面壁。因郡守受代歸。師出送接。話次郡守問。和尚遠出山門將什麼物來。師曰。無盡之寶呈獻。太守無對。後有人進語曰。便請。師曰。太守尊嚴。問千途路絕語思不通時如何。師曰。猶是階下漢。師謂眾曰。若來到廣利門下。須道得第一句。即開一線道與兄弟商量。時有僧出禮拜。師曰。將謂是異國舶主。元來是此郡商人。
Chan Master Rong of Guangli in Chuzhou (he formerly resided at Zhenxi). A monk newly arrived; the Master raised his whisk and said: “Does the teacher of Zhenxi still possess the eye?” [The monk] said: “I do not dare to see others’ faults.” The Master said: “Dead in the ācārya’s hands.” He asked: “What is the Master’s family style?” The Master said: “Thank you, ācārya, for pointing it out.” He asked: “What is the meaning of Xiyuan clapping his hands, laughing, and shushing?” The Master said: “Roll up the blinds.” He asked: “If one is not clear about oneself, how can one become clear?” The Master said: “Not clear.” He said: “Why not clear?” The Master said: “Have you not heard it said: it is one’s own matter?” He asked: “What is the meaning of Luzu facing the wall?” The Master was silent for a long while and said: “Do you understand?” He said: “I do not understand.” The Master said: “Luzu faces the wall.” Because the prefect received a replacement and was returning, the Master went out to see him off and receive him. In the course of conversation, the prefect asked: “The Master has come far out of the mountain gate; what thing has he brought?” The Master said: “I present an inexhaustible treasure.” The prefect had no reply. Later someone offered a phrase: “Then please do so.” The Master said: “The prefect is dignified.” He asked: “When a thousand paths are cut off and words and thought do not reach, what then?” The Master said: “Still a fellow at the bottom of the steps.” The Master said to the assembly: “If you come to Guangli’s gate, you must be able to speak the first phrase. Then I will open a thread of the path and discuss it with you brothers.” At that time a monk came forward and bowed. The Master said: “I thought it was a shipowner from a foreign country; it turns out to be a merchant of this prefecture.”
泉州廬山小谿院行傳禪師青原人也。姓周氏。本州石鍾院出家。福州太平寺受戒。自曹山印可而居小谿。僧問。久嚮廬山石門。為什麼入不得。師曰。鈍漢。曰忽逢猛利者還許也無。師曰吃茶去。
Chan Master Xingchuan of Xiaoxi Yuan on Mount Lu in Quanzhou was a man of Qingyuan. His surname was Zhou. He left home at Shizhong Yuan in his home prefecture. He received the precepts at Taiping Temple in Fuzhou. Having received the seal of approval from Caoshan, he resided at Xiaoxi. A monk asked: “I have long heard of Lushan’s Stone Gate; why can one not enter?” The Master said: “Dull fellow.” [The monk] said: “If one suddenly meets a sharp and keen one, is it still permitted?” The Master said: “Go drink tea.”
西川布水巖和尚。問如何是西來意。師曰。一迴思著一傷心。問寶劍未磨時如何。師曰。用不得。曰磨後如何。師曰。觸不得。
The Master of Bushui Rock in Xichuan. Someone asked: “What is the meaning of the coming from the West?” The Master said: “Each time I think of it, it breaks my heart.” [Someone] asked: “Before the precious sword is sharpened, what then?” The Master said: “It cannot be used.” [Someone] said: “After it is sharpened, what then?” The Master said: “It cannot be touched.”
蜀川西禪和尚。問佛是摩耶降。未審和尚是誰家子。師曰。水上卓紅旗。問三十六路阿那箇一路最妙。師曰。不出第一手。曰忽被出頭時如何。師曰。脊著地也不難。
Chan Master Xichan of Shuchuan. He asked, 'The Buddha was born from Maya. May I ask whose family's son the Master is?' The Master said, 'A red flag is planted on the water.' He asked, 'Among the thirty-six paths, which one is the most wondrous?' The Master said, 'Not beyond the first move.' He said, 'If one is suddenly thrust out, what then?' The Master said, 'Even with your spine on the ground, it is not difficult.'