The Jingde Record of the Transmission of the Lamp, Fascicle Nineteen
華州草菴法義禪師。問如何是祖師西來意。師曰。爛炒浮漚飽滿吃。問擬心即差動念即乖。學人如何進道。師曰。有人常擬為什麼不差。曰即今事如何。師曰。早成差也。
Chan Master Fayi of the Thatched Hut in Huazhou. He asked, 'What is the meaning of the Patriarch's coming from the West?' The Master said, 'Stir-fry floating bubbles until thoroughly cooked and eat your fill.' He asked, 'When one intends in the mind, one errs; when one moves a thought, one goes astray. How should a student advance on the Way?' The Master said, 'Someone constantly intends—why is he not wrong?' He said, 'What about the matter right now?' The Master said, 'You have long since gone wrong.'
韶州華嚴和尚。問既是華嚴還將得來麼。師曰。孤峰頂上千華秀。一句當機對聖明。問如何是道。師曰。靈樹無橫枝天機道合同。
Chan Master Huayan of Shaozhou. He asked, 'Since you are Huayan, can you bring it?' The Master said, 'On the summit of the solitary peak, a thousand flowers flourish; a single phrase, meeting the opportunity, faces sagely clarity.' He asked, 'What is the Way?' The Master said, 'The numinous tree has no sideways branches; the heavenly mechanism and the Way are in accord.'
前潭州龍牙山居遁禪師法嗣
Dharma heirs of the aforementioned Chan Master Judun of Longya Mountain in Tanzhou.
潭州報慈藏嶼匡化大師。僧問。心眼相見時如何。師曰。向汝道什麼。問如何是實見處。師曰。絲豪不隔。曰恁麼即見也。師曰。南泉甚好去處。問如何是西來意。師曰。昨夜三更送過江。問臨機便用時如何。師曰。海東有果樹頭心。問如何是真如佛性。師曰。阿誰無。問如何是向上一路。師曰。郴連道永。問。和尚年多少。師曰。秋來黃葉落春到便開花。師嘗著真贊曰。日出連山。月圓當戶。不是無身。不欲全露。一日師在帳內坐。僧問。承師有言。不是無身不欲全露。請師全露。師乃撥開帳(法眼別雲。飽叢林)問如何是湖南境。師曰。樓船戰櫂。曰還許學人遊翫也無。師曰。一任闍梨打僜問和尚百年後。有人問如何秖對師曰。分明記取。問如何是龍牙山。師曰。益陽那邊。曰如何即是。師曰。不擬。曰如何是不擬去。師曰。恁麼即不是。問古人面壁意如何。師良久卻喚某甲學人應諾。師曰。爾去別時來。師垂語曰。一句遍大地。一句才問便道。一句問亦不道。問如何是遍大地句。師曰。無空缺。如何是才問便道句。師曰。低聲低聲。如何是問亦不道句。師曰。便合知時。
Chan Master Kuanghua Zangyu of Baoci in Tanzhou. A monk asked: 'When mind and eye meet, how is it?' The Master said: 'What am I saying to you?' He asked: 'What is the place of true seeing?' The Master said: 'Not separated by a hair.' He said: 'In that case, one sees.' The Master said: 'Nanquan is a very good place to go.' He asked: 'What is the meaning of coming from the West?' The Master said: 'Last night at the third watch, sent across the river.' He asked: 'When one uses it immediately at the moment, how is it?' The Master said: 'East of the sea there is the heart at the top of a fruit tree.' He asked: 'What is true suchness and Buddha-nature?' The Master said: 'Who is without it?' He asked: 'What is the road of the upward path?' The Master said: 'Chen, Lian, Dao, and Yong.' He asked: 'How old is the Master?' The Master said: 'When autumn comes, yellow leaves fall; when spring arrives, it immediately blooms.' The Master once composed a portrait eulogy: 'The sun rises over the joined mountains. The full moon stands at the door. It is not that there is no body; it does not wish to be fully exposed.' One day the Master was sitting inside a curtain. A monk asked: 'I have heard the Master say: It is not that there is no body; it does not wish to be fully exposed. Please, Master, fully expose it.' The Master then pulled open the curtain. (Fayan separately said: 'Sated in the monastery.') He asked: 'What is the territory of Hunan?' The Master said: 'Tower ships and battle oars.' He said: 'Do you still allow a student to roam about?' The Master said: 'As you please, Ācārya, romp about.' He asked: 'After the Master's hundred years, if someone asks, how should one respond?' The Master said: 'Remember it clearly.' He asked: 'What is Longya Mountain?' The Master said: 'That side of Yiyang.' He said: 'How is it then?' The Master said: 'Not intending.' He said: 'What is going without intending?' The Master said: 'In that case, it is not.' He asked: 'What is the meaning of the ancients' facing the wall?' The Master was silent for a long time, then called out, 'So-and-so!' The student responded. The Master said: 'You go; come another time.' The Master gave a teaching: 'One phrase pervades the great earth. One phrase is spoken as soon as asked. One phrase is not spoken even when asked.' He asked: 'How is the phrase that pervades the great earth?' The Master said: 'Without gap or vacancy.' 'How is the phrase spoken as soon as asked?' The Master said: 'Lower your voice, lower your voice.' 'How is the phrase not spoken even when asked?' The Master said: 'You should know the time.'
襄州含珠山審哲禪師。僧問。如何是深深處。師曰。寸釘入木八牛拽不出。問如何是正法眼。師曰。三門前神子。問如何是佛法大意。師曰。貧女抱子渡恩愛競隨流。師問僧曰。有亦不是。無亦不是。不有不無俱不是。汝本來名箇什麼。曰學人已具名了。師曰。具名即不無名箇什麼。曰只遮莫便是否。師曰。且喜沒交涉。曰如何即是。師曰。親切處更請一問。曰學人道不得請和尚道。師曰。別日來與汝道。曰即今為什麼不道。師曰。覓箇領話人不可得。師又問一僧曰。姓王姓張姓李俱不是。汝本來姓什麼。曰與和尚同姓。師曰。同姓即且從本來姓箇什麼。曰待漢水逆流即向和尚道。師曰。即今為什麼不道。曰漢水逆流也未。師乃休。
Chan Master Shenzhe of Hanzhu Mountain in Xiangzhou. A monk asked, “What is the profoundest place?” The Master said, “A one-inch nail driven into wood—eight oxen cannot pull it out.” He asked, “What is the correct Dharma eye?” The Master said, “The spirit image in front of the three gates.” He asked, “What is the general meaning of the Buddha Dharma?” The Master said, “A poor woman carries her child across; affection and love vie to follow the current.” The Master asked a monk, “Existence is also not it. Nonexistence is also not it. Neither existence nor nonexistence—both are not it. What were you originally named?” The monk said, “The student is already named.” The Master said, “Since you are named, it is not that there is no name. What is it named?” The monk said, “Is this very thing perhaps it?” The Master said, “Fortunately, there is no connection.” The monk said, “What then is it?” The Master said, “At the intimate point, please ask one more question.” The monk said, “The student cannot say it; please, Master, say it.” The Master said, “Come another day and I will say it to you.” The monk said, “Why not say it right now?” The Master said, “I cannot find a person who can receive the words.” The Master then asked another monk, “Surname Wang, surname Zhang, surname Li—none are it. What was your original surname?” The monk said, “The same surname as the Master.” The Master said, “Same surname—let that be for now. What is your original surname?” The monk said, “Wait until the Han River flows backward, then I will say it to the Master.” The Master said, “Why not say it right now?” The monk said, “Has the Han River flowed backward yet?” The Master then stopped.
前京兆華嚴寺休靜禪師法嗣
Dharma heirs of the aforementioned Chan Master Xiujing of Huayan Monastery in Jingzhao.
鳳翔府紫陵匡一定覺大師。師到盤龍見僧問盤龍雲。碧潭清似鏡盤龍何處安。龍曰。沈沙不見底浮浪足巑岏。師不肯。自答曰。金剛迴透青霄外。潭中豈曉玉輪機。盤龍肯之。師住後僧問曰。未作人身已前作箇什麼來。師曰。石牛步步水中行。返顧休銜日中草。
Great Master Dingjue Kuangyi of Ziling in Fengxiang Prefecture. When the Master arrived at Panlong, he saw a monk asking Panlong, saying, “The jade pool is clear as a mirror—where does Panlong rest?” Panlong said, “Sunk in sand, the bottom is not seen; floating waves fill the jagged peaks.” The Master did not approve. He answered himself, “The vajra turns through beyond the blue clouds; how could one in the pool know the jade-wheel mechanism?” Panlong approved it. After the Master took up residence, a monk asked, “Before you took a human body, what did you do?” The Master said, “A stone ox step by step walks in the water; turning back, do not carry in your mouth the grass at midday.”
前筠州九峰普滿大師法嗣
Dharma heirs of the aforementioned Great Master Puman of Jiufeng in Junzhou.
洪州鳳棲山同安院威禪師。僧問。牛頭未見四祖時如何。師曰。路邊神廟子見者盡擎拳。曰見後如何。師曰。室內無靈床渾家不著孝。問祖意教意如何。師曰。玉兔不曾知曉意。金烏爭肯夜頭明。問如何是同安一曲。師曰。靈琴不引人間韻。知音豈度伯牙門。曰誰人知得。師曰。木馬嘶時從彼聽。石人拊掌阿誰聞。曰知音如何。師曰。知音不度耳達者豈同聞。
Chan Master Wei of Tong'an Monastery on Fengqi Mountain in Hongzhou. A monk asked, 'When Niutou had not yet met the Fourth Patriarch, how was it?' The master said, 'The roadside shrine god: all who see it raise their fists.' He said, 'How is it after seeing?' The master said, 'In the room there is no spirit bed; the whole family wears no mourning.' He asked, 'What about the meaning of the patriarchs and the meaning of the teachings?' The master said, 'The jade rabbit has never understood the meaning of dawn; how would the golden crow be willing to shine at night?' He asked, 'What is Tong'an's one tune?' The master said, 'The numinous zither does not draw out human melodies; how could a knower of sound pass through Bo Ya's gate?' He said, 'Who can know it?' The master said, 'When the wooden horse neighs, listen from there; when the stone man claps his hands, who hears it?' He said, 'What about the knower of sound?' The master said, 'The knower of sound does not pass through the ear; how could the one who has penetrated hear the same?'
前青林師虔禪師(洞山第三世住)法嗣
Dharma heir of the former Chan Master Qinglin Shiquan (third-generation resident of Dongshan).
韶州龍光和尚。僧問。人王與法王相見時如何。師曰。越國君王不按劍。龍光一句不曾虧。師上堂良久雲。不煩珍重。問如何是西來意。師曰。胡風一扇漢地成機。問撥塵見佛時如何。師拊掌顧視。問如何是龍光一句子。師曰。不空羂索。曰學人不會。師曰唵。問如何極則為人處。師曰。慇懃付囑後人看。問賓頭盧一身為什麼赴四天供。師曰。千江同一月萬戶盡逢春師有偈曰。
The Venerable Longguang of Shaozhou. A monk asked, 'When the human king and the Dharma king meet, how is it?' The master said, 'The king of Yue does not lay his hand on his sword; Longguang's one phrase has never been deficient.' The master ascended the hall, and after a long while said, 'No need to say 'Take care.'' He asked, 'What is the meaning of the coming from the West?' The master said, 'A single fan of barbarian wind, and the land of Han becomes the pivotal opportunity.' He asked, 'When one removes dust and sees the Buddha, how is it?' The master clapped his hands and looked around. He asked, 'What is Longguang's one phrase?' The master said, 'The Unfailing Noose.' He said, 'The student does not understand.' The master said, 'Om.' He asked, 'What is the ultimate principle in acting for others?' The master said, 'Earnestly entrust it to later people to look at.' He asked, 'Why does Pindola, with one body, attend the offerings of the four heavens?' The master said, 'A thousand rivers share the same moon; ten thousand households all encounter spring.' The master had a verse, saying:
龍光山頂寶月輪照耀乾坤爍暗雲
On the summit of Longguang Mountain, the precious moon-wheel, illumines heaven and earth and shines through the dark clouds.
尊者不移元一質千江影現萬家春
The Venerable One does not move from the original one substance; in a thousand rivers the reflection appears, spring in ten thousand homes.
襄州鳳凰山石門寺獻禪師京兆人也。自青林受記兩處開法。凡對機多雲好好大哥。時謂大哥和尚。初居衡嶽宴坐巖室。屬夾山和尚歸寂。眾請師住持。師遂至潭州。時楚王馬氏出城延接。王問。如何是祖師西來大道。師曰。好好大哥。御駕六龍千古秀。玉堦排仗出金門。王仰重延入天冊府供養數日。方至夾山。坐道場僧問。今日一會何異靈山。師曰。天垂寶蓋重重異。地湧金蓮葉葉新。曰未審將何法示人。師曰。無絃琴韻流沙界。清和普應大千機。問師唱誰家曲。宗風嗣阿誰。師曰。一曲宮商看品弄。辨寶須知碧眼胡。曰恁麼即清流分洞下滿月照青林。師曰。多子塔前分的意。至今異世度洪音。師自夾山遷至石門。開山創寺再闡玄風。上堂示眾曰。瑠璃殿上光輝之日。日無私。七寶山中晃耀之頭。頭有據。泥牛運步木馬嘶聲。野老謳歌樵人舞袖。太陽路上古曲玄音。林下相逢復有何事。僧問。月生雲際時如何。師曰。三箇童兒抱華鼓。好好大哥。莫來攔我毬門路。問如何是和尚家風。師曰。騎駿馬驟高樓。鐵鞭指盡胡人路。問如何是石門境。師曰。遍界黃金無異色。往來遊子罷追尋。曰如何是境中人。師曰。無相不居凡聖位。經行鳥道沒蹤由。問眾手淘金誰是得者。師曰。張三李四出金門。遍握乾坤石人在。曰恁麼即不從人得也。師曰。三公九卿排班位。看取金雞豎也無問道界無窮際通身絕點痕時如何。師曰。渺渺白雲漫雪嶽。轉身玄路莫遲遲。曰未審轉身路在什麼處。師曰。石人舉手分明記。萬年枯骨笑時看。問如如不動時如何。師曰。有什麼了日。曰如何即是。師曰。石戶非關鎖。問如何是石門境。師曰。烏鳶飛叫頻。曰如何是境中人。師曰。風射舊簾櫳。因般若寺遭焚。有人問曰。既是般若為什麼被火燒。師曰。萬裡一條鐵。
Chan Master Xian of Shimen Temple on Phoenix Mountain in Xiangzhou was a man of Jingzhao. He received the prediction from Qinglin and opened the Dharma at two places. Whenever he responded to capacities, he mostly said, “Good, good, elder brother.” At the time people called him Elder Brother Monk. At first he dwelt in a rock chamber on Mount Heng for quiet sitting. It happened that Chan Master Jiashan entered quiescence, and the assembly invited the Master to be abbot. The Master then went to Tanzhou. At that time the Chu king of the Ma clan came out of the city to welcome and receive him. The king asked, “What is the great Way of the Patriarch’s coming from the West?” The Master said, “Good, good, elder brother. The imperial carriage’s six dragons are a thousand ages’ splendor; the jade steps array their guards as they come out of the golden gate.” The king revered him, invited him into Tian Ce Fu, and made offerings for several days. Only then did he arrive at Jiashan. When he sat in the Dharma hall, a monk asked, “How does today’s assembly differ from Vulture Peak?” The Master said, “Heaven sends down jeweled canopies, layer upon layer extraordinary; earth wells up golden lotuses, leaf upon leaf fresh.” He said, “I wonder with what Dharma you will instruct people.” The Master said, “The tones of the stringless lute flow through the sandy realms; clear harmony universally responds to the mechanisms of the great thousand worlds.” He asked, “Whose family’s tune does the Master sing? Whose lineage’s style does he inherit?” The Master said, “One tune of gong and shang—watch the graded performance; to discern the treasure one must know the blue-eyed Hu.” He said, “If so, then the clear stream divides below the cave; the full moon shines on Qinglin.” The Master said, “Before the Many Sons Stupa the meaning was divided; even now in another age it ferries the mighty sound.” The Master moved from Jiashan to Shimen. He opened the mountain and founded the temple, again proclaiming the mysterious wind. Ascending the hall, he addressed the assembly, saying, “In the glazed hall, on the day of radiant light, the sun is without partiality. In the seven-jewel mountain, at the dazzling summit, the summit has its basis. The mud ox moves its steps; the wooden horse neighs. The old rustic sings; the woodcutter dances with his sleeves. On the road of the great sun is an ancient tune and mysterious sound. Meeting beneath the forest, what further matter is there?” A monk asked, “When the moon is born at the edge of the clouds, how is it?” The Master said, “Three children embrace a flowered drum. Good, good, elder brother. Do not come blocking my ball-gate road.” Asked, “What is the Master’s family style?” The Master said, “Riding a fine horse, galloping to a high tower; the iron whip points out all the roads of the Hu people.” Asked, “What is Shimen’s realm?” The Master said, “Throughout the realm, yellow gold has no differing color; travelers coming and going cease seeking.” He said, “What is the person within the realm?” The Master said, “Without marks, he does not dwell in the stations of ordinary or sage; pacing along the bird path, he leaves no trace or origin.” Asked, “With many hands panning for gold, who is the one who gets it?” The Master said, “Zhang San and Li Si come out of the golden gate; the stone man who grasps all heaven and earth is there.” He said, “If so, then it is not obtained from others.” The Master said, “The three ducal ministers and nine ministers arrange their ranks and positions; see whether the golden rooster stands upright or not.” A monk asked, “When the realm of the Way is boundless and the whole body is free of even a speck of trace, how is it?” The master said: "Vast and dim, white clouds blanket the snowy peaks. Turn your body to the mysterious road, do not delay." He said: "I wonder where the road of turning the body is." The master said: "The stone man raises his hand and clearly records it; when the ten-thousand-year-old withered bones laugh, then look." Asked: "What is it like when thusness is unmoving?" The master said: "What day of ending is there?" He said: "How is it then?" The master said: "The stone door is not locked." Asked: "What is the realm of Shimen?" The master said: "Crows and kites fly and cry frequently." He said: "What is the person in the realm?" The master said: "The wind pierces the old curtain and lattice." Because Prajna Temple was burned down, someone asked: "Since it is Prajna, why was it burned by fire?" The master said: "Ten thousand li, one bar of iron."
襄州萬銅山廣德和尚(第一世住)僧問如何是和尚家風。師曰。山前人不住山後更茫茫。問如何是透法身句。師曰。無力登山水茅戶絕知音。問如何是佛法大意。師曰。始嗟黃葉落又見柳條青。問盡大地是一箇死屍。向什麼處葬。師曰。北邙山下千丘萬丘。師因不安。僧問和尚患箇什麼太羸瘦生。師曰。無思不墜的。曰恁麼即知和尚病源也。師曰。爾道老僧患什麼。曰和尚忌口好。師便打。
Elder Guangde of Mount Wantong in Xiangzhou (first-generation abbot). A monk asked: "What is the master's family style?" The master said: "People in front of the mountain do not stay; behind the mountain it is even more vast and hazy." Asked: "What is the phrase that penetrates the dharmakaya?" The master said: "No strength to climb mountains and rivers; a thatched hut cuts off kindred spirits." Asked: "What is the great meaning of the Buddha-dharma?" The master said: "Just now sighing as yellow leaves fall, again I see willow branches green." Asked: "The whole great earth is one dead corpse. Where should it be buried?" The master said: "At the foot of Mount Beimang, a thousand mounds and ten thousand mounds." The master was unwell. A monk asked: "What is the master afflicted with, being so emaciated?" The master said: "Without thought, it does not fall." He said: "If so, then one knows the master's source of illness." The master said: "What do you say the old monk is afflicted with?" He said: "The master had better avoid certain foods." The master then hit him.
郢州芭蕉和尚。問十二時中如何用心。師曰。櫳樬一木盆。
Elder Bajiao of Yingzhou. Asked: "How should one apply the mind throughout the twelve hours?" The master said: "A wooden basin on a lattice."
定州石藏慧炬和尚。問如何是伽藍。師曰。只遮箇。曰如何是伽藍中人。師曰。作麼作麼。曰忽遇客來將何秖待。師曰。吃茶去。
Elder Shizang Huiju of Dingzhou. Asked: "What is the sangharama?" The master said: "Just this." He said: "What is the person in the sangharama?" The master said: "What are you doing? What are you doing?" He said: "If a guest suddenly arrives, how will you receive him?" The master said: "Go drink tea."
前洛京白馬遁儒禪師法嗣
Dharma heirs of the former Chan Master Dunru of Baima in Luojing.
興元府青剉山和尚。問如何是和尚家風。師曰。無底籃子拾生菜。問如何是白馬境。師曰。三冬華木秀九夏雪霜飛。
Elder of Qingcuo Mountain in Xingyuan Prefecture. Asked: "What is the master's family style?" The master said: "A bottomless basket picks fresh greens." Asked: "What is the realm of Baima?" The master said: "In the three winter months flowers and trees flourish; in the nine summer months snow and frost fly."
前益州北院通禪師法嗣
Dharma heirs of the former Chan Master Tong of the North Courtyard in Yizhou.
京兆香城和尚。初參通和尚問。一似兩箇時如何。通曰。一箇賺汝。師乃省悟。僧問。三光景色謝照燭事如何。師曰。朝邑峰前卓五彩。曰不涉文彩事作麼生。師曰。如今特地過江來。問向上一路請師舉唱。師曰。釣絲鉤不出。問牛頭還得四祖意否。師曰。沙書不點落千字。曰下點後如何。師曰。別將一撮俵人天。曰恁麼即人人有分也。師曰。汝又作麼生。問囊無繫螘之絲廚絕聚蠅之糝時如何。師曰。日捨不求思從妄得。
Chan Master Xiangcheng of Jingzhao. When he first called on Chan Master Tong, he asked, "When one is like two, how is it?" Tong said, "One deceives you." The master then awakened. A monk asked, "When the scenery of the three lights fades, how is the matter of illumining?" The master said, "Before Chaoyi Peak, set forth five colors." He said, "What about the matter that does not involve literary embellishment?" The master said, "Now I have expressly crossed the river." He asked, "On the upward road, please, Master, raise and sing it." The master said, "A fishing line cannot hook it out." He asked, "Does Niutou still obtain the Fourth Patriarch's meaning?" The master said, "Sand writing without a dot lets fall a thousand characters." He said, "After the dot is put down, how is it?" The master said, "Separately take one pinch and distribute it to humans and gods." He said, "If so, then everyone has a share." The master said, "And what about you?" He asked, "When the bag has no silk to tie ants and the kitchen is cut off from crumbs that gather flies, how is it?" The master said, "Daily relinquishing and not seeking, thought obtains it from delusion."
前高安白水本仁禪師法嗣
Dharma heirs of the former Chan Master Benren of Baishui in Gao'an.
京兆重雲智暉禪師鹹秦人也。姓高氏。總角之歲好遊佛宇。誓志出家父不能止。禮圭峰溫和尚剃度。後謁高安仁和尚。獨領微言潛通秘鍵。尋迴洛卜於中灘創溫室院常施藥。有比丘患白癩眾惡之。惟師延迎供養與摩洗垢穢。斯須有神光異香。既而辭去遂失所在。所遺瘡痂馨香酷烈。遂聚而塑觀音像以藏之。梁開平五年忽思林泉。乃歸終南圭峰舊居。師一日閑步。巖岫間倏覩摩衲數珠銅瓶椶笠。觸之即壞。謂侍者曰。此吾前身道具耳。欲就茲建寺以醻昔因。當薙草開基有祥雲蔽日。屯於峰頂久而不散。因目為重雲山。先是谷多猛獸皆自引去。及塞龍潭以通徑。潭中龍亦徙他所。後唐明宗賜額曰長興。學侶臻萃。師上堂有僧問。如何是歸根得旨。師曰。早是忘卻。問不意塵生如何是進身一路。師曰。足下已生草前程萬丈坑。問要路坦然如何履踐。師曰。我若指汝則東西南北去也。問佛未出世時如何。師曰。一堆泥土。問如何是重雲稱。師曰。任將天下勘。問如何是截鐵之言。師曰。寧死不犯。問如何是重雲境。師曰四時不開華三冬盛芳草。師再歸故山創寺聚徒。涉四十五年。誨人之暇撰歌頌千餘首。度弟子一千五百人。永興節度使王彥超。早遊師戶庭嘗欲披緇。師止之曰。汝後當榮顯為教門外護則可矣。厥後果如師言。及鎮永興與師再會益加尊禮。周顯德三年丙辰夏六月師詣府辭王公屬以山門事。至七月二十四日體中無恙。垂誡門人併示一偈曰。
Chan Master Chongyun Zhihui of Jingzhao was a man of Xianqin. His surname was Gao. As a child he loved to visit Buddhist temples. He vowed to leave home, and his father could not stop him. He paid reverence to Elder Wen of Guifeng and received ordination. Later he visited Elder Ren of Gao'an. He alone received the subtle words and secretly penetrated the hidden key. Soon he returned to Luo; he divined at Zhongtan and founded Wenshi Cloister, where he constantly gave medicine. There was a bhiksu suffering from white leprosy, and the assembly loathed him. Only the Master invited him in, made offerings to him, and rubbed and washed away the filth. In a moment there was divine light and an extraordinary fragrance. Then he took his leave and disappeared, and his whereabouts were lost. The scabs he left behind were intensely fragrant. So they gathered them and molded an image of Guanyin to enshrine them. In the fifth year of Kaiping of the Liang, he suddenly thought of forests and springs, and returned to his old dwelling at Guifeng in Zhongnan. One day the Master was taking a leisurely walk. Among the cliffs and peaks he suddenly saw a monk's robe, a rosary, a copper bottle, and a coir rain hat. When he touched them, they immediately crumbled. He said to his attendant: 'These are the implements of my former body. I wish to build a temple here to repay the former cause.' When he cut the grass and opened the foundation, auspicious clouds covered the sun. They gathered at the summit and did not disperse for a long time. Therefore it was named Chongyun Mountain. Previously the valley had many fierce beasts, and they all withdrew by themselves. When he filled in the Dragon Pool to make a path, the dragon in the pool also moved elsewhere. Later Tang Mingzong bestowed the plaque 'Changxing'. Students and companions gathered in abundance. When the Master ascended the hall, a monk asked: 'What is returning to the root and obtaining the purport?' The Master said: 'You have long since forgotten it.' He asked: 'If dust unexpectedly arises, what is the one road for advancing?' The Master said: 'Grass has already grown beneath your feet; ahead is a ten-thousand-fathom pit.' He asked: 'The essential road is level and plain; how should one tread it?' The Master said: 'If I point it out to you, then you will go east, west, south, and north.' He asked: 'What was it like when the Buddha had not yet appeared in the world?' The Master said: 'A heap of mud.' He asked: 'What is the appellation Chongyun?' The Master said: 'Let the whole world investigate it.' He asked: 'What are words that cut through iron?' The Master said: 'I would rather die than violate them.' He asked: 'What is the realm of Chongyun?' The Master said: 'In the four seasons no flowers bloom; in the three winter months fragrant grass flourishes.' The Master returned again to his old mountain, founded a temple, and gathered disciples. This spanned forty-five years. In the leisure from instructing people, he composed more than a thousand songs and eulogies. He ordained one thousand five hundred disciples. Wang Yanchao, military commissioner of Yongxing, had early frequented the Master's door and once wished to don black robes. The Master stopped him, saying: 'You will later be honored and prominent; it will be enough for you to be an outer protector of the teaching.' Afterwards it was indeed as the Master said. When he governed Yongxing and met the Master again, he became even more reverent. In the sixth month of summer of the bingchen year, the third year of Xiande of Zhou, the Master went to the prefecture to take leave of Lord Wang and entrust him with the affairs of the mountain gate. On the twenty-fourth day of the seventh month, his body was free of illness. He left admonitions for his disciples and also showed a verse, saying:
我有一間舍父母為修蓋
I have a single hut; my father and mother built it for me.
住來八十年近來覺損壞
For eighty years I have come and gone in it; lately I feel it is damaged.
早擬移住處事涉有憎愛
I had long intended to move to another dwelling, but the matter involves hate and love.
待他摧毀時彼此無相礙
When it is destroyed, there will be no mutual hindrance.
趺坐而逝。壽八十有四。臘六十四。塔於本山。
He passed away sitting cross-legged. He was eighty-four years old. His monastic seniority was sixty-four. A stupa was built on this mountain.
杭州瑞龍院幼璋禪師。唐相國夏矦孜之猶子也。大中初伯父司空出鎮廣陵。師方七歲遊慧照寺。聞諷蓮經志求出家。伯父初不允。因絕不飲食。不得已而許之。禮慧遠為師。十七具戒。二十五遊諸禪會。薯山白水鹹受心訣。二宗匠深器之。咸通十三年至江陵。會騰騰和尚囑之曰。汝往天台尋靜而棲遇安即止。又值憨憨和尚撫而記曰。汝卻後四十年。有巾子下菩薩王於江南。當此時吾道昌矣。二逸士各有密言授之。尋抵天台山於靜安鄉創福唐院。乃契騰騰之言。又眾請住隱龍院。中和四年浙東饑疫。師於溫臺明三郡。收瘞遺骸數千。時謂悲增大士。乾寧中雪峰和尚經遊。遺師椶櫚拂子而去。天祐三年錢尚父遣使童建齎衣服香藥入山致請。師領徒至府庭。署志德大師。就功臣堂安置。日親問法師請每年於天台山建金光明道場。諸郡黑白大會逾月而散(光明大會始於師也)師將辭歸山。王加戀慕於府城建瑞龍院(文穆王改為寶山院)延請開法。時禪門興盛。斯則憨憨懸記應矣。師上堂謂眾曰。老僧頃年遊歷江外嶺南荊湖但有知識叢林無不參問來。蓋為今日與諸人聚會。各要知箇去處。然諸方終無異說。只教當人歇卻狂心休從他覓。但隨方任真亦無真可任。隨時受用亦無時可用。設垂慈苦口。且不可呼晝作夜。更饒善巧。終不能指東為西。脫或能爾。自是神通作怪非幹我事。若是學語之輩不自省己知非直。欲向空裡採華波中取月。還著得心力麼。汝今各且退思忽然肯去。始知瑞龍老漢事不獲已迂迴太甚。還肯麼。時有僧。問如何是瑞龍境。師曰。汝道不見得麼。曰如何是境中人。師曰。後生可畏。問廓然無雲如何是中秋月。師曰。最好是無雲。曰恁麼即一輪高掛萬國同觀去也。師曰。揑目之子難與言至。天成二年丁亥夏四月師乞墳塔。尚父命陸仁璋。於西關選勝地建塔創院。賜名額令僧守護。仍改天台隱龍為隱跡。
Chan Master Youzhang of Ruilong Cloister in Hangzhou. He was the nephew of the Tang Chief Minister Xiahou Zi. (In the base text, “矦” is an error for “侯”.) In the early Dazhong era, his uncle, the Minister of Works, was appointed to guard Guangling. The master was just seven years old when he visited Huizhao Monastery. Hearing the recitation of the Lotus Sutra, he resolved to leave home. His uncle at first would not permit it. He then refused all food and drink; having no alternative, [his uncle] allowed it. He took Huiyuan as his teacher and paid him reverence. At seventeen he received full ordination. At twenty-five he traveled to various Chan assemblies. At Shushan and Baishui he received the mind instructions from each. Two masters deeply valued him. In the thirteenth year of Xiantong he arrived at Jiangling. There he met Monk Tengteng, who instructed him, saying: “You should go to Tiantai, seek a quiet place and dwell there; when you meet An, then stop.” He also encountered Monk Hanhan, who patted him and gave a prophecy, saying: “As for you, forty years from now, there will be a bodhisattva king beneath a cap in Jiangnan. At that time my Way will flourish.” The two recluses each had secret words to impart to him. Soon he reached Tiantai Mountain and founded Futang Cloister in Jing’an Township. This matched Tengteng’s words. The assembly again invited him to reside at Yinlong Cloister. In the fourth year of Zhonghe, eastern Zhejiang suffered famine and epidemic. In the three commanderies of Wenzhou, Taizhou, and Mingzhou, the master collected and buried several thousand abandoned remains. At the time he was called the Compassion-Increasing Great Being. During the Qianning era, Monk Xuefeng passed through on a journey. He left the master a palm-fiber whisk and departed. In the third year of Tianyou, Qian Shangfu sent the envoy Tong Jian, bearing clothing, incense, and medicine, into the mountains to extend an invitation. The master led his disciples to the government hall. He was given the title Master Zhide and settled in the Gongchen Hall. Daily [the king] personally asked him about the Dharma. The master requested that each year a Golden Light Bodhimanda be established on Tiantai Mountain. The black-robed and white-robed [communities] of the various commanderies held a great assembly that lasted more than a month before dispersing. (The Golden Light Great Assembly began with the master.) When the master was about to take leave and return to the mountains, the king, all the more reluctant to let him go, built Ruilong Cloister in the government city (King Wenmu changed it to Baoshan Cloister) and invited him to open the Dharma. At that time the Chan gate was flourishing. This was the fulfillment of Hanhan’s distant prophecy. The master ascended the hall and said to the assembly: “In recent years I, the old monk, traveled through Jiangwai, Lingnan, and Jinghu. Wherever there were teachers and monastic groves, I went to consult and question at them all. It was for the sake of gathering with all of you today that each of you must know where you are going. Yet the various quarters ultimately had no different teaching. They only taught people to stop their mad mind and cease seeking from others. Just accord with the direction and let truth be, yet there is no truth to let be. Respond to circumstances and receive and use, yet there is no time to use. Even if one displays compassion and speaks earnestly, one cannot call day night. Even with abundant skillful means, one ultimately cannot point east and call it west. If perchance one can do so, that is simply spiritual powers playing tricks; it is none of my business. As for those of the word-learning sort who do not examine themselves and know their errors, and simply wish to pluck flowers in the sky and take the moon from the waves—could they still apply any mental effort? You now should each withdraw and reflect; if you suddenly are willing to go, only then will you know that this old man of Ruilong, having no choice, has been too circuitous.” Do you agree?' At that time a monk asked, 'What is Ruilong's realm?' The Master said, 'Do you say you do not see it?' He said, 'What is the person in the realm?' The Master said, 'The young are to be feared.' He asked, 'Vast and cloudless, how is the mid-autumn moon?' The Master said, 'The best is to be cloudless.' He said, 'If so, then a single wheel hangs high and the ten thousand lands gaze together.' The Master said, 'It is hard to speak of the ultimate to one who presses his eyes.' In the fourth month of summer in the dinghai year, the second year of Tiancheng, the Master requested a grave-stupa. Shangfu ordered Lu Renzhang to select an auspicious site at the Western Pass to build a stupa and establish a monastery. He bestowed a name plaque and quota and ordered monks to guard it. He also changed Tiantai Yinlong to Yinji.
修塔畢。師入府庭辭尚父。囑以護法恤民之事。剋期順寂。尚父悲悼遣僧主集在城宿德迎引入塔。壽八十有七。臘七十。
When the stupa was completed, the Master entered the government courtyard to take leave of Shangfu. He enjoined him concerning protecting the Dharma and caring for the people. He set a date and peacefully passed away. Shangfu grieved and sent the chief monk to assemble the senior virtuous monks in the city to welcome and lead him into the stupa. He was eighty-seven years old, and his monastic age was seventy.
前撫州疎山匡仁禪師法嗣
Dharma heir of the former Chan Master Kuangren of Shushan in Fuzhou.
疎山證禪師(第二世住)初參仁和尚。得旨後遊歷諸方。謁投子同禪師。投子問曰。近離什麼處。曰延平來。投子曰。還將得劍來麼。曰將得來投子曰。呈似老僧看。師乃指面前地上。投子便休。師遂去。三日後投子問主事。新到僧在什麼處。曰當時去也。投子曰。三十年學馬伎昨日被驢撲。師住後僧問。如何是就事學師曰。著衣掃地。曰如何是就理學。師曰。騎牛去穢。曰向上事如何。師曰。溥際不收。問如何是聲色中混融一句。師曰。不辨消不及。曰如何是聲色外別行一句。師曰。難逢不可得。
Chan Master Zheng of Shushan (second-generation abbot). He first studied under Reverend Ren. After obtaining the purport, he traveled through various regions. He visited Chan Master Tong of Touzi. Touzi asked, 'Where have you recently come from?' He said, 'I come from Yanping.' Touzi said, 'Did you bring the sword with you?' He said, 'I brought it.' Touzi said, 'Show it to this old monk.' The Master then pointed at the ground in front of him. Touzi then stopped. The Master then left. Three days later Touzi asked the head of affairs, 'Where is the newly arrived monk?' He said, 'He left at that time.' Touzi said, 'Thirty years learning horse tricks, yesterday I was knocked down by a donkey.' After the Master took up residence, a monk asked, 'What is learning in accord with things?' The Master said, 'Putting on clothes and sweeping the ground.' He said, 'What is learning in accord with principle?' The Master said, 'Riding an ox to remove filth.' He said, 'What about the matter of going beyond?' The Master said, 'The universal boundary does not take it in.' He asked, 'What is the one phrase that merges within sound and form?' The Master said, 'Not distinguishing; dissolution does not reach it.' He said, 'What is the one phrase that walks separately outside sound and form?' The Master said, 'Hard to encounter, cannot be obtained.'
洪州百丈安和尚號明照禪師(第十世住)問一藏圓光如何是體。師曰。勞汝遠來。曰莫是一藏圓光麼。師曰。更吃一椀茶。問如何是和尚家風。師曰。手巾寸半布。問萬法歸一一歸何處。師曰。未有一箇不問。問如何是極則事。師曰。空王殿裡登九五。野老門前不立人。問隨緣認得時如何。師曰。未認得時作麼生。師本新羅國人。自百丈統眾所度弟子。道亙等凡七人。各從參嗣僉化一方。師滅後門人寫影。法眼讚曰。對目誰寫蟾輝。碧池日面月面。輪圓須彌須彌。一指月面豪芒。明照禪師詎曰。違方方塵不指。大悲何起我謂。玄功胡是非是。
Someone asked Master An of Baizhang in Hongzhou, titled Mingzhao Chan Master (the tenth generation abbot): “What is the essence of the perfect light of the one canon?” The Master said: “I trouble you to come from afar.” He said: “Is it not the perfect light of the one canon?” The Master said: “Have another bowl of tea.” He asked: “What is the Master’s family style?” The Master said: “A hand towel of one-and-a-half inches of cloth.” He asked: “The ten thousand dharmas return to the one; where does the one return?” The Master said: “There is not one who does not ask.” He asked: “What is the ultimate matter?” The Master said: “In the Hall of the Empty King, ascend the nine-five; before the old rustic’s gate, no person is established.” He asked: “When one recognizes it according to conditions, how is it?” The Master said: “Before recognizing it, what then?” The Master was originally from Silla. Of the disciples whom Baizhang converted while leading the assembly, Dao Gen and others were seven people in all. Each attended and inherited [the teaching], all transforming one region. After the Master passed away, his disciples painted his portrait. Fayan praised, saying: “Facing the eye, who paints the toad’s radiance? Green pool, sun face, moon face. The wheel is round, Sumeru, Sumeru. One finger, moon face, a hair’s tip.” Mingzhao Chan Master’s verse says: “Violating the square, the square dust does not point. How does great compassion arise? I say: the mysterious function—how is it right or wrong?”
筠州黃蘗山慧禪師洛陽人也。少出家業經論學。因增受菩薩戒而歎曰。大士攝律儀與吾本受聲聞戒。俱止持作犯也。然於篇聚增減支本通別制意且殊。既微細難防。復於攝善中未嘗行於少分。況饒益有情乎。且世間泡幻身命何可留戀哉。由是置講課。欲以身捐於水中飼鱗甲之類。念已將行。偶二禪者接之款話。謂南方頗多知識。師何滯於一隅也。師從此迴志參尋。屬關津嚴緊。乃謂守吏曰。吾非翫山水。誓求祖道。他日必不忘恩也。守者察其志遂不苛留。且謂之曰。師既為法忘身。迴時願無吝所聞。師欣謝直造疎山。時仁和尚坐法堂受參。師先顧視大眾然後致問曰。剎那便去時如何。疎山曰畐塞。虛空汝作麼生去。師曰。畐塞虛空不如不去。疎山便休。師下堂參第一座。第一座曰。適觀座主秖對和尚語甚奇特。師曰。此乃率爾實自偶然。敢望慈悲開示愚迷。第一座曰。一剎那間還有擬議否。師於言下頓省禮謝。退於茶堂悲喜交盈。如是三日。尋住黃蘗山聚眾開法(第二世住)終於本山。今塔中全身如生。
Chan Master Hui of Mount Huangbo in Junzhou was a man of Luoyang. In his youth he left household life and studied the scriptures and treatises. After additionally receiving the bodhisattva precepts, he sighed and said: 'The Mahāsattva's discipline of restraint and the śrāvaka precepts I originally received are both stopping and upholding, doing and violating. Yet in the divisions and groupings, increases and decreases, branches and roots, general and specific, the intended meaning of the rules is quite different. Since they are subtle and difficult to guard against, and moreover within the discipline of gathering wholesome dharmas I have never practiced even a small portion, how much less in benefiting sentient beings? Furthermore, in this world, body and life are like bubbles and illusions—how can they be clung to?' For this reason he set aside lecturing. He wished to give his body by throwing it into the water to feed fish and scaly creatures. As he was about to carry out this thought, by chance two Chan monks met him and had a cordial conversation with him. They said that in the South there were many good spiritual friends: 'Why does the Master remain stuck in one corner?' From this the Master turned his resolve toward seeking and inquiring. It happened that the passes and fords were strictly guarded. He then said to the guard official: 'I am not here to enjoy mountains and waters; I have vowed to seek the ancestral Way. In the future I will certainly not forget your kindness.' The guard observed his resolve and so did not harshly detain him. Moreover he said to him: 'Since the Master is For the Dharma, forget the self. When you return, I hope you will not begrudge what you have heard.' The master joyfully thanked him and went directly to Shushan. At that time Reverend Ren was sitting in the Dharma Hall receiving the assembly. The master first looked around at the great assembly, then asked: 'What about when one leaves in an instant?' Shu Shan said: "It fills and blocks the void—how will you go?" .” (the base text reads “ Fusai”) The Master said: “To press and fill the void is not as good as not going.” Shushan then stopped. The Master descended from the hall and called on the First Seat. The First Seat Someone said, “Just now I observed that the lecture master’s replies to the Upādhyāya were very extraordinary.” The Master said, “That was spoken offhand; it was truly accidental. I venture to hope for your compassion to instruct this foolish and deluded one.” The first seat said, “In a single instant, is there still deliberation?” At these words the Master suddenly awakened and bowed in gratitude. He withdrew to the tea hall, overwhelmed with mingled grief and joy. Thus it was for three days. Later he resided at Mount Huangbo, gathered the assembly, and opened the Dharma (second-generation resident). He passed away on this mountain. Today his entire body in the stūpa is as if alive.
隋州隋城山護國院守澄淨果大師。問如何是佛師曰。遮驢漢問盡大地是一隻眼底人來師如何。師曰。堦下漢。問諸佛不倒處什麼人履踐。師曰。聃耳鬅頭。曰何人通得彼中信。師曰。驢面獸顋。問隨緣認得時如何。師曰錯。問如何是西來意。師曰。一人傳虛萬人傳實。問不落於將手如何是太阿。師曰。七星光采耀六國罷煙塵。
Suizhou, Mount Suicheng, Huguo Yuan, Great Master Shoucheng Jingguo. Q: 'What is the Buddha?' The master said: 'This donkey fellow.' Q: 'When the whole great earth is one eye, and a person comes, how is the master?' The master said: 'A fellow below the steps.' Q: 'Where the Buddhas do not stand, who treads there?' The master said: 'Long ears and disheveled hair.' He said: 'Who can get through the news there?' The master said: 'Donkey face and beast cheeks.' Q: 'What about when one recognizes it according with conditions?' The master said: 'Wrong.' Q: 'What is the meaning of coming from the West?' The master said: 'One person transmits a falsehood; ten thousand people transmit it as truth.' Q: 'Not falling into the general's hand, what is Tai'e?' The master said: 'The seven stars' radiance shines; the six states cease smoke and dust.'
洛京長水靈泉歸仁禪師。問如何是祖師意。師曰。仰面獨揚眉迴頭自拍手。問如何是祖師西來的的意。師曰。洛河水逆流。問如何是和尚家風。師曰。騎牛戴席帽過水著靴衫。
Luojing, Changshui, Lingquan, Chan Master Guiren. Q: 'What is the Patriarch's intent?' The master said: 'Lifting the face, alone raising the eyebrows; turning the head, clapping hands by oneself.' Q: 'What is the true meaning of the Patriarch's coming from the West?' The master said: 'The water of the Luo River flows backward.' Q: 'What is the Master's family style?' The master said: 'Riding an ox and wearing a straw hat; crossing water and wearing boots and a shirt.'