The Jingde Record of the Transmission of the Lamp, Scroll Twenty.
泉州睡龍山和尚。僧問。如何是觸目菩提。師以杖趁之。僧乃走。師曰。住住向後遇作家舉看。師上堂舉拄杖雲。三十年住山得此拄杖氣力。時有僧問。和尚得他什麼氣力。師曰。過谿過嶺東拄西拄(招慶聞雲。我不恁麼道。僧問。和尚作麼生道。招慶以杖下地拄行)。
The Reverend of Shuilong Mountain in Quanzhou. A monk asked: 'What is Bodhi that meets the eye?' The Master chased him with his staff. The monk then ran away. The Master said: 'Stop, stop! Later, when you meet an adept, bring it up and look.' The Master ascended the hall, raised his staff, and said: 'Thirty years living in the mountains, I have gained the strength of this staff.' At that time a monk asked: 'What strength did the Reverend get from it?' The Master said: 'Crossing streams and crossing ridges, supporting east and supporting west.' (Zhaoqing heard this and said: 'I do not speak thus.' A monk asked: 'How does the Reverend speak?' Zhaoqing put his staff down on the ground and walked, leaning on it.)
天台山雲峰光緒至德大師。上堂曰。但以眾生日用而不知。譬如三千大千世界日月星辰江河淮濟一切含靈從一毛孔入一毛孔。毛孔不小世界不大。其中眾生不覺不知。若要易會上坐日用亦復不知。僧問。日裡僧馱像夜裡像馱僧。未審此意如何。師曰。闍梨豈不是從茶堂裡來。
Guangxu, Great Master Zhide, of Yunfeng on Mount Tiantai. He ascended the hall and said: 'It is simply that sentient beings employ it in daily use yet do not know it. For example, the three-thousand great-thousand world, the sun, moon, and stars, the Jiang, He, Huai, and Ji rivers, and all sentient beings enter from one hair-pore into one hair-pore. The hair-pore is not small; the world is not large. Yet the sentient beings within do not awaken or know. If you wish to understand it easily, the Venerable's daily use is likewise unknown.' A monk asked: 'By day the monk carries the image; by night the image carries the monk. I wonder what this means.' The Master said: 'Acarya, is it not that you have come from the tea hall?'
福州大章山契如庵主福州永泰人也。泉州百丈村兜率院受業。素蘊孤操志探祖道。預玄沙之宮穎悟幽旨。玄沙記曰。子禪已逸格則他後要一人侍立也無。師自此不務聚徒不畜童侍。隱於小界山。刳大朽杉若小庵但容身而已。凡經遊僧至隨叩而應無定開示。僧問。生死到來如何迴避。師曰。符到奉行。曰恁麼即被生死拘將去也。師曰。阿邪邪。問西天持錫意作麼生。師拈錫杖卓地振之。僧曰。未審此是什麼義。師曰。遮箇是張家打。僧擬進語。師以錫攛(蒼巒切)之清豁沖煦二長老嚮師名未嘗會遇。一旦同訪之值師釆粟。豁問曰。道者如庵主在何所。師曰。從什麼處來。曰山下來。師曰。因什麼得到遮裡。曰遮裡是什麼處所。師揖曰。去那下吃茶去。二公方省是師。遂詣庵所頗味高論。晤坐於左右不覺及夜。覩豺虎奔至庵前自然馴擾。豁因有詩曰。行不等閑行。誰知去住情。一餐猶未飽。萬戶勿聊生。非道應難伏。空拳莫與爭。龍吟雲起處。閑嘯兩三聲。二公尋於大章山創庵請師居之。兩處孤坐垂五十二載而卒。豁雖承指喻。而後於睡龍印可乃嗣睡龍。住漳州保福。
The Hermitage Master Qiru of Dazhang Mountain in Fuzhou was a native of Yongtai in Fuzhou. He received his training at Doushuai Monastery in Baizhang Village, Quanzhou. By nature he possessed solitary conduct and was resolved to investigate the ancestral Way. He attended Xuansha's assembly and keenly awakened to the profound purport. Xuansha made a prediction, saying: 'Your Chan has already gone beyond the ordinary; later, even if you want one person standing in attendance, there will be none.' From then on the Master did not seek to gather disciples and did not keep young attendants. He hid on Xiaojie Mountain. He hollowed out a great decayed fir, making it like a small hermitage, only enough to contain his body. Whenever traveling monks passed by and arrived, he responded to each inquiry, with no fixed instruction. A monk asked, 'When birth and death arrive, how can they be avoided?' The Master said, 'When the tally arrives, carry out the order.' The monk said, 'In that case, one is seized and carried off by birth and death.' The Master said, 'Aya, aya!' He asked, 'What is the meaning of the Western Heaven's holding a staff?' The Master picked up a tin staff, planted it on the ground, and shook it. The monk said, 'I do not understand what meaning this has.' The Master said, 'This is the Zhang family's blow.' As the monk was about to speak further, the Master prodded him with the staff. (Cang-Luan qie.) The two elders Qinghuo and Chongxu had heard of the Master's name but had never met him. One day they went together to visit him and happened upon the Master gathering millet. Qinghuo asked, 'Venerable one, where is the Hermitage Master Ru?' The Master said, 'Where have you come from?' They said, 'From down the mountain.' The Master said, 'How did you get here?' They said, 'What place is this?' The Master bowed with hands joined and said, 'Go over there and have tea.' The two gentlemen then realized that he was the Master. Then they went to the hermitage and greatly savored his lofty discourse. They sat together on either side of him, and before they knew it night had come. They saw jackals and tigers come running to the front of the hermitage and become naturally tame and docile. Qinghuo then had a poem, saying: To walk is no idle walk. Who knows the feeling of leaving or staying? One meal and still not full; do not seek a living from ten thousand households. What is not the Way is surely hard to subdue; with bare fists, do not contend. Where the dragon roars and clouds rise, idly whistle two or three notes. The two gentlemen subsequently built a hermitage on Dazhang Mountain and invited the Master to live there. He sat alone in the two places for nearly fifty-two years and then died. Although Qinghuo received his pointing instruction, he later received the seal of approval from Shuilong and thus succeeded Shuilong. He lived at Baofu in Zhangzhou.
福州蓮華山永興祿和尚。閩王請師開堂日未陞座。先於座前立雲。大王大眾聽。已有真正舉揚也。此一會總是得聞。豈有不聞者。若有不聞彼此相謾去也。方乃登座。僧問。國王請師出世。未委今日一會何似靈山。師曰。徹古傳今。問如何是和尚家風。師曰。毛頭顯沙界日月現其中。
Master Lu of Yongxing [Monastery] on Lianhua Mountain in Fuzhou. On the day the King of Min invited the Master to open the hall, before he had ascended the seat, he first stood before the seat and said: 'Great King and assembly, listen. There has already been a genuine presentation. In this one gathering, all are able to hear. How could there be one who does not hear? If there is one who does not hear, then both sides have gone off deceiving each other.' Only then did he ascend the seat. A monk asked: 'The king has invited the Master to appear in the world; I do not know how today's gathering compares to Vulture Peak.' The Master said: 'Penetrating antiquity, transmitting the present.' [The monk] asked: 'What is the Master's family style?' The Master said: 'On the tip of a hair, a sand-grain world appears; sun and moon manifest within it.'
天台山國清寺師靜上座。始遇玄沙和尚示眾雲。汝諸人但能一生如喪考妣。吾保汝究得徹去。師乃躡前語而問曰。只如教中不得以所知心測度如來無上知見。又作麼生。玄沙曰。汝道究得徹底所知心。還測度得及否。師從此信入。後居天台三十餘載。不下山。博綜三學操行孤立禪寂之餘常閱龍藏。遐邇欽重。時謂大靜上座。嘗有人問曰。弟子每當夜坐心念紛飛。未明攝伏之方。願垂示誨。師答曰。如或夜間安坐心念紛飛。卻將紛飛之心以究紛飛之處。究之無處則紛飛之念何存。返究究心則能究之心安在。又能照之智本空。所緣之境亦寂。寂而非寂者。蓋無能寂之人也。照而非照者。蓋無所照之境也。境智俱寂心慮安然。外不尋枝內不住定。二途俱泯一性怡然。此乃還源之要道也。師因覩教中幻義乃述一偈問諸學流偈曰。
Elder Shijing of Guoqing Temple on Tiantai Mountain. At first he met Master Xuansha, who was instructing the assembly, saying: 'If you people can [spend] your whole life as if mourning father and mother, I guarantee that you will investigate thoroughly and penetrate through.' The Master then followed up on these preceding words and asked: 'In the teachings, one must not use the knowing mind to measure the Tathagata's unsurpassed knowledge and vision. How then is this?' Xuansha said: 'You say that the knowing mind has been investigated to the bottom—can it measure [it] or not?' From this the Master entered through faith. Later he lived at Tiantai for more than thirty years and did not descend the mountain. He comprehensively mastered the Three Studies; his conduct was solitary. In the intervals of Chan quiescence, he constantly read the Dragon Canon. People far and near respected him. At the time he was called Elder Dajing. Once someone asked: 'Disciple, whenever I sit at night, my mental thoughts fly in confusion. I do not yet understand the method for subduing them. Please kindly bestow instruction.' The Master answered: 'If at night as you sit quietly your mental thoughts fly in confusion, then take the very mind that flies in confusion to investigate where they fly. If you investigate and find no place, how can the thoughts that fly in confusion remain? Turning back to investigate the investigating mind, where is the mind that investigates? Further, the wisdom that illumines is originally empty; the objects that are conditioned are also quiescent. Being quiescent yet not quiescent is because there is no person who is quiescent. Illumining yet not illumining is because there is no object illumined. When object and wisdom are both quiescent, the mind's deliberations are peaceful. Externally not seeking branches, internally not abiding in stillness: both paths are extinguished, and the one nature is joyful. This is the essential way of returning to the source.' Because the Master contemplated the meaning of illusion in the teachings, he composed a verse to ask the students. The verse says:
若道法皆如幻有造諸過惡應無咎
If one says dharmas are all like illusions and thus exist, committing all transgressions and evils should incur no blame.
云何所作業不妄而藉佛慈興接誘
How is it that the karma one creates is not false, and yet one relies on the Buddha's compassion to engage in guiding and attracting [beings]?
時有小靜上座答曰。
At that time Elder Xiaojing answered, saying:
幻人興幻幻輪圍幻業能招幻所治
An illusory person arouses illusions; illusory wheels encircle. Illusory karma can summon what illusion governs.
不了幻生諸幻苦覺知如幻幻無為
Not understanding, illusion produces all illusory suffering; awakening to knowing as illusion, illusion is non-action.
二靜上座並終於本山。今國清寺遺蹤在焉。
Both Elders Jing passed away on this mountain. Today traces remain at Guoqing Temple.
前福州長慶院慧稜禪師法嗣
Dharma heirs of the aforementioned Chan Master Huileng of Changqing Monastery in Fuzhou.
泉州招慶院道匡禪師潮州人也。自稜和尚始居招慶。師乃入室參侍。暨稜和尚召入長樂府盛化於西院。師繼踵住於招慶。學眾如故。師上堂曰。聲前薦得孤負平生。句後投機殊乖道體。為什麼如此。大眾且道。從來合作麼生。又謂眾曰。招慶今夜與諸人一時道卻。還委落處麼。時有僧出曰。大眾一時散去還稱師意也無。師曰。好與拄杖。僧禮拜。師曰。雖有盲龜之意。且無曉月之程。僧曰。如何是曉月之程。師曰。此是盲龜之意。問如何是沙門行。師曰。非行不行。問如何是西來意。師曰。蚊子上鐵牛。問如何是在匣劍。師良久。僧罔措。師曰。也須感荷招慶始得。問如何是提宗一句。師曰。不得昧著招慶。其僧禮拜起。師又曰不得昧著招慶。囑汝作麼生是提宗一句。僧無對。問文殊劍下不承當時如何。師曰。未是好手人。僧曰。如何是好手人。師曰。是汝話墮也。問如何是招慶家風。師曰。寧可清貧自樂。不作濁富多憂。問如何是南泉一線道。師曰。不辭向汝道恐較中更較去。問如何是佛法大意。師曰。七顛八倒。問學人根思遲迴。乞師曲運慈悲開一線道。師曰。遮箇是老婆心。僧曰悲華剖拆以領尊慈。從上宗乘事如何。師曰。恁麼須得汝親問始得。師問僧。什麼處去來。僧曰。劈柴來。師曰。還有劈不破底也無。僧曰有。師曰。作麼生是劈不破底。僧無語。師曰。汝若道不得問我。我與汝道。僧曰。作麼生是劈不破底。師曰。賺殺人因地動。僧問。還有不動者無。師曰。有僧曰。如何是不動者。師曰。動從東來卻歸西去。問法雨普霑還有不潤處否。師曰有。僧曰。如何是不潤處。師曰。水灑不著。問如何是招慶深深處。師曰。和汝沒卻。問如何是九重城裡人。師曰。還共汝知聞麼。師上堂僧眾擁法座。師曰。遮裡無物。諸人苦恁麼相促相拶作麼。擬心早勿交涉。更上門戶千里萬裡。今既上來各著精彩。
Chan Master Daokuang of Zhaoqing Monastery in Quanzhou was a man of Chaozhou. Since Venerable Leng first resided at Zhaoqing, the Master entered his room to attend and serve him. When Venerable Leng was summoned to Changle Prefecture and greatly flourished in teaching at the West Court, the Master followed in his footsteps and resided at Zhaoqing, with the assembly of students as before. The Master ascended the hall and said: “If you realize it before sound, you betray your whole life; if you seek accord after phrases, you greatly deviate from the essence of the Way. Why is it so? Great assembly, tell me: how should it be from the very beginning?” Again he said to the assembly: “Tonight Zhaoqing will speak it out all at once with all of you. Do you still understand where it falls?” At that time a monk came forward and said: “If the great assembly disperses all at once, does that still accord with the Master’s intention or not?” The Master said: “You deserve a staff blow.” The monk bowed. The Master said: “Although you have the blind turtle’s intent, you still lack the journey of the dawn moon.” The monk said: “What is the journey of the dawn moon?” The Master said: “This is the blind turtle’s intent.” Someone asked: “What is the conduct of a śramaṇa?” The Master said: “Neither practice nor non-practice.” Someone asked: “What is the meaning of the coming from the West?” The Master said: “A mosquito on an iron ox.” Someone asked: “What is the sword in its scabbard?” The Master was silent for a long time. The monk was at a loss. The Master said: “You must also be grateful to Zhaoqing before this can be had.” Someone asked: “What is the one phrase that raises the essential teaching?” The Master said: “Do not be oblivious to Zhaoqing.” That monk bowed and rose. The Master again said: “Do not be oblivious to Zhaoqing. I ask you, what is the one phrase that raises the essential teaching?” The monk had no reply. Someone asked: “What about when one does not accept under Mañjuśrī’s sword?” The Master said: “He is not yet an adept.” The monk said: “What is an adept?” The Master said: “Your words have fallen.” Someone asked: “What is the family style of Zhaoqing?” The Master said: “Better to be pure and poor, happy on one’s own, than to be defiled and rich with many worries.” Someone asked: “What is Nanquan’s single-line path?” The Master said: “I would not refuse to tell you, but I fear that in comparing you will go on comparing further.” Someone asked: “What is the great meaning of the Buddha-dharma?” The Master said: “Topsy-turvy.” Someone asked: “The student’s faculties and thoughts are slow and halting. I beg the Master to exercise compassion and open a single-line path.” The Master said: “This is grandmotherly kindness.” The monk said: “The compassion flower has been split open so that I may receive your honored compassion. What about the matter of the supreme vehicle transmitted from the patriarchs?” The Master said: “In that case, you must ask in person before it can be had.” The Master asked a monk: “Where have you been?” The monk said: “I have been splitting firewood.” The Master said: “Is there anything that cannot be split?” The monk said: “There is.” The Master said: “What is it that cannot be split?” 」The monk was speechless. The master said, “If you cannot speak, ask me. I will speak for you.” The monk said, “What is the one that cannot be split open?” The master said, “It kills people with its deception.” Because the earth moved, a monk asked, “Is there also one that does not move?” The master said, “There is.” The monk said, “What is the one that does not move?” The master said, “Movement comes from the east and returns to the west.” He asked, “The Dharma rain universally moistens; is there any place it does not moisten?” The master said, “There is.” The monk said, “What is the place it does not moisten?” The master said, “Where water cannot reach.” He asked, “What is the profoundest depth of Zhaoqing?” The master said, “It drowns you along with me.” He asked, “What is the person in the nine-layered city?” The master said, “Does he still share knowledge and hearing with you?” The master ascended the hall; the assembly of monks crowded around the Dharma seat. The master said, “Here there is nothing. Why do you people so painfully press and jostle one another? As soon as you intend, you are already far removed. If you further set up a gate, it is a thousand or ten thousand li away. Now that you have come up, each of you show your finest spirit.”
招慶一時拋與諸人好麼。師復問。還接得也未。眾無對。師曰。勞而無功。汝諸人得恁麼鈍。看他古人一兩箇得恁麼快。才見便負將去。亦較些子。若有此箇人。非但四事供養。便以瑠璃為地白銀為壁亦未為貴。帝釋引前梵王從後。攬長河為酥酪。變大地為黃金。亦未為足。直得如是猶更有一級在。還委得麼珍重。
(The master continued:) “Zhaoqing tosses it all at once to you people—is that good?” The master asked again, “Can you receive it yet?” The assembly had no answer. The master said, “Toil without achievement. You people are so dull. Look at one or two of the ancients—how quick they were. As soon as they saw it, they carried it off. They were somewhat better. If there were such a person, not only would the four kinds of offerings be made, but even if one made the ground of lapis lazuli and the walls of silver, it would still not be considered precious. With Indra leading in front and Brahma King following behind, taking the long river and turning it into ghee and curds, transforming the great earth into gold, it would still not be enough. Even if it were so, there is still one more step. Do you understand? Take care.”
杭州龍華寺彥球實相得一大師。開堂日謂眾曰。今日既升法座。又爭解諱得。只如不諱底事。此眾還有人與作證明麼。若有即出來相共作箇榜樣。時有僧問。郡尊請。師如何舉揚宗指師曰。法到別處切忌謬傳。問此座為從天降下為從地湧出。師曰。是什麼。僧曰。此座高廣如何升得。師曰。今日幾被汝安頓著。問靈山一會迦葉親聞。今日一會何人得聞師曰。同我者擊其大節。僧曰。酌然俊哉。師曰。去般水漿茶堂裡用去。師又曰。從前佛法付囑國王大臣及有力檀越。今日郡尊及諸官寮。特垂相請不勝荷愧。山僧更有末後一句子。賤賣與諸人。師乃起身立雲。還有人買麼。若有人買即出來。若無人買即賤貨自收。久立珍重師有時上堂雲。好時好日速道速道。又曰。大眾近前來聽老漢說第一義。大眾近前。師便打趁。問如何是學人自己。師曰。雪上更加霜。
Yanqiu Shixiang Deyi, Great Master of Longhua Temple in Hangzhou. On the day he opened the hall, he addressed the assembly: 'Today, since I have ascended the Dharma seat, how can I avoid taboos? As for the matter that admits no concealment, is there anyone in this assembly who can bear witness for it? If there is, come out and let us together set an example.' At that time a monk asked: 'The prefect invites you; how will the Master expound the essential teaching?' The Master said: 'When the Dharma reaches elsewhere, by all means do not transmit it wrongly.' Question: 'Did this seat descend from heaven or emerge from the earth?' The Master said: 'What is it?' The monk said: 'This seat is high and broad; how can one ascend it?' The Master said: 'Today I was nearly put in place by you.' Question: 'At the assembly on Vulture Peak, Kasyapa personally heard it. At today's assembly, who can hear it?' The Master said: 'One who is with me strikes the main beat.' The monk said: 'Truly outstanding!' The Master said: 'Go carry the water and gruel to the tea hall and use them there.' The Master also said: 'Formerly the Buddhadharma was entrusted to kings, great ministers, and powerful donors. Today the prefect and the various officials have specially condescended to invite me; I am overwhelmed with gratitude and shame. This mountain monk has one final phrase that I will sell cheaply to you all.' The Master then rose from his seat and stood, saying: 'Is there anyone who will buy? If someone will buy, come forward. If no one will buy, then I will take back these cheap goods. You have stood long; take care.' Sometimes when ascending the hall, the Master said: 'A good time, a good day—speak quickly, speak quickly.' He also said: 'Assembly, come closer and hear this old fellow speak the supreme meaning.' The assembly came closer. The Master then struck at them and drove them off. Question: 'What is the student's own self?' The Master said: 'Add frost on top of snow.'
杭州臨安縣保安連禪師。僧問。如何是保安家風。師曰。問有什麼難。問如何是吹毛劍。師曰。豫章鐵柱堅。僧曰。學人不會。師曰。漳江親到來。問如何是沙門行。師曰。師僧頭上戴冠子。問如何是西來意。師曰。死虎足人看。問一問一答彼此興來。如何是保安不驚人之句。師曰。汝到別處作麼生舉。
Chan Master Lian of Bao'an in Lin'an County, Hangzhou. A monk asked: 'What is Bao'an's family style?' The Master said: 'What is difficult about asking?' Question: 'What is the hair-splitting sword?' The Master said: 'The iron pillar of Yuzhang is firm.' The monk said: 'I do not understand.' The Master said: 'The Zhang River has personally arrived.' Question: 'What is the conduct of a shramana?' The Master said: 'A monk wears a crown on his head.' Question: 'What is the meaning of the coming from the West?' The Master said: 'A dead tiger is enough for people to look at.' Question: 'One question, one answer—both arise mutually. What is Bao'an's phrase that does not startle people?' The Master said: 'When you go elsewhere, how will you bring it up?'
福州報慈院光雲慧覺大師上堂雲。差病之藥不假驢馱。若據今夜各自歸堂去也。珍重。僧問。承聞慧覺有鎖口訣如何示人。師曰。賴我拄杖不在手。僧曰。恁麼即深領尊慈也。師曰。待我肯汝即得。師入府閩王問。報慈與神泉相去近遠。師曰。若說近遠不如親到。師卻問曰。大王日應千差。是什麼心。王曰。什麼處得心來。師曰。豈有無心者。王曰。那邊事作麼生。師曰。請向那邊問。王曰。道師謾別人即得。問大眾臻湊請師舉揚。師曰。更有幾人未聞。曰恁麼即不假上來也。師曰。不上來且從汝向什麼處會。曰若有處所即孤負和尚師曰。即恐不辨精麁。問夫說法者當如法說。此意如何。師曰。有什麼疑訛。問故人面壁意如何。師打之。問不假言詮請師徑直。師曰。何必更待商量。
Chan Master Guangyun Huijue of Baoci Monastery in Fuzhou ascended the hall and said, 'The medicine that cures illness does not need to be carried by a donkey. As for tonight, each of you should return to your hall. Take care.' A monk asked, 'I have heard that Huijue has a mouth-locking formula; how does he show it to people?' The master said, 'Fortunately, my staff is not in my hand.' The monk said, 'If so, then I deeply receive your venerable kindness.' The master said, 'Wait until I approve you, then you will get it.' The master entered the prefecture. The King of Min asked, 'How near or far are Baoci and Shenquan from each other?' The master said, 'If you speak of near or far, it is not as good as arriving in person.' The master then asked, 'Great King, you respond to a thousand differences every day. What mind is that?' The King said, 'From what place did you get a mind?' The master said, 'How could there be one without mind?' The King said, 'How is the matter over there?' The master said, 'Please ask over there.' The King said, 'Master, you may deceive others and get away with it.' Someone asked, 'The great assembly has gathered; please, Master, expound.' The master said, 'How many more people have not heard?' He said, 'If so, then there is no need to come up.' The master said, 'If you do not come up, then where will you understand?' He said, 'If there is a place, then I would be betraying the Master.' The master said, 'Then I fear you cannot distinguish fine from coarse.' Someone asked, 'One who expounds the Dharma should speak according to the Dharma. What is the meaning of this?' The master said, 'What doubt or error is there?' Someone asked, 'What is the meaning of the old man facing the wall?' The master struck him. Someone asked, 'Without relying on words and explanations, please, Master, be direct.' The master said, 'Why must we wait for further discussion?'
廬山開先寺紹宗圓智禪師姑蘇人也。稟性樸野不群流俗。少依本郡流水寺出家受具。入長慶之室密契真要。初結庵於虔州了山。二十載道聲遐布。江南國主李氏建寺請轉法輪。玄徒輻湊。暨國主巡幸洪井。躬入山瞻謁請上堂。令僧出問。如何是開先境。師曰。最好是一條界破青山色。僧曰。如何是境中人。師曰。拾枯柴煮布水。國主益加欽重。後終於山寺。靈塔存焉。
Chan Master Shaozong Yuanzhi of Kaixian Monastery on Mount Lu was a native of Gusu. By nature he was simple and rustic, not mixing with worldly customs. In his youth he left home and received full ordination at Liushui Monastery in his native commandery. He entered Changqing's room and secretly corresponded to the essential truth. He first built a hut at Liaoshan in Qianzhou. For twenty years his reputation for the Way spread far. The ruler of Jiangnan, of the Li family, built a monastery and invited him to turn the Dharma wheel. His mystic followers gathered like spokes. When the ruler made an imperial tour to Hongjing, he personally entered the mountain to pay his respects and requested him to ascend the hall. He ordered a monk to step forward and ask, 'What is the realm of Kaixian?' The master said, 'The best is a single line that cleaves the green mountain's color.' The monk said, 'What is the person in the realm?' The master said, 'Gathering dry firewood and boiling cloth-water.' The ruler revered him even more. Later he passed away at the mountain monastery. His spirit pagoda remains there.
婺州金鱗報恩院寶資曉悟大師上堂。大眾立久。師曰。諸兄弟各詣山門來。主人口如匾擔相似。莫成相違負也。無久在眾。兄弟也未要怪訝著。若帶參學眼何煩久立。各自歸堂珍重。師開方丈基。僧問。丈基已成如何通信。師曰。不可昧兄弟此問。僧曰。不昧底事作麼生。師曰。青天白日。問學人初心請師示箇入路。師遂側掌示之曰。還會麼。僧曰。不會。師曰。獨掌不浪鳴。問如何是報恩家風。師曰。也知闍梨入眾日淺。問古人拈搥竪拂意如何。師曰。報恩截舌有分。僧曰。為什麼如此。師曰。屈著作麼。問如何是文殊劍。師曰。不知。僧曰。只如一劍下活得底人作麼生。師曰。山僧只管二時齋粥。問如何是觸目菩提。師曰。背後是什麼立地。僧曰。學人不會乞師再示。師提拄杖曰。汝不會合吃多少拄杖。問如何是具大慚愧底人。師曰。開口取合不得。僧曰。此人行履如何。師曰。逢茶即茶遇飯即飯。問如何是金剛一隻箭。師曰。道什麼。其僧再問。師曰。過新羅國去也。問波騰鼎沸起必全真。未審古人意如何。師乃叱之。僧曰。恁麼即非次也。師曰。爾話墮也。又曰。我話亦墮汝作麼生。僧無對。問去卻賞罰如何是吹毛劍師曰。延平屬劍州。僧曰恁麼即喪身失命去也。師曰。錢塘江裡潮。
The Great Master Baozi Xiaowu of Bao'en Yuan in Jinlin, Wuzhou, ascended the hall. The assembly had stood for a long time. The Master said: “Brothers, each of you has come to the mountain gate. The host’s mouth is like a carrying pole. Do not become mutually contrary and remiss. Do not remain long in the assembly. Brothers, you also need not be surprised. If you carry the eye of Chan study, why trouble to stand long? Each return to the hall. Take care.” The Master opened the foundation of the abbot’s quarters. A monk asked: “The foundation of the abbot’s quarters is already completed; how does one communicate?” The Master said: “I cannot be blind to this question of yours, brother.” The monk said: “What about the matter that is not obscured?” The Master said: “Blue sky, white sun.” A monk asked: “This student is a beginner; please, Master, show a way to enter.” The Master then turned his palm sideways and showed him, saying: “Do you understand?” The monk said: “I do not understand.” The Master said: “A single palm does not sound in vain.” A monk asked: “What is the family style of Bao'en?” The Master said: “I also know, Ācārya, that your days in the assembly are few.” A monk asked: “What was the intention when the ancients picked up a mallet and raised a whisk?” The Master said: “Bao'en has a share in cutting off the tongue.” The monk said: “Why is it so?” The Master said: “Why bend it?” A monk asked: “What is Mañjuśrī’s sword?” The Master said: “I do not know.” The monk said: “What about the one who survives under a single sword?” The Master said: “This mountain monk only attends to the two daily meals of gruel and rice.” A monk asked: “What is the bodhi that meets the eye?” The Master said: “What is that standing behind you?” The monk said: “This student does not understand; I beg the Master to show again.” The Master lifted his staff and said: “If you do not understand, how many staff blows do you deserve?” A monk asked: “What is a person of great shame?” The Master said: “He cannot open or close his mouth.” The monk said: “How does this person conduct himself?” The Master said: “When tea comes, tea; when rice comes, rice.” A monk asked: “What is the vajra’s single arrow?” The Master said: “What are you saying?” That monk asked again. The Master said: “It has already gone past Silla.” A monk asked: “Waves surge and the cauldron boils; when it rises, it must be wholly true. I wonder what the ancients’ intention was.” The Master then shouted at him. The monk said: “If so, that is out of sequence.” The Master said: “Your words have fallen.” He also said: “My words have also fallen; what will you do?” The monk had no reply. A monk asked: “Having removed reward and punishment, what is the hair-splitting sword?” The Master said: “Yanping belongs to Jianzhou.” The monk said: “If so, then one loses one’s body and life.” The Master said: “The tide in the Qiantang River.”
杭州傾心寺法瑫宗一禪師。上堂雲。大眾不待一句語便歸堂去。還有紹繼宗風分也無。還有人酬得此問麼。若有人酬得去。也遮裡與諸人為怪笑。若酬不得去。也諸人與遮裡為怪笑。珍重。問如何揲(文甲切)實免見虛頭。師曰。汝問若當眾人盡鑒。問恁麼來皆不丈夫。只如不恁麼來還有紹繼宗風分也無。師曰。出兩頭致一問來。僧曰什麼人辨得師曰。波斯養兒。問佛法去處乞師全示。師曰。汝但全致一問來。僧曰。為什麼卻拈此問去。師曰。汝適來問什麼。僧曰若不遇於師幾成走作。師曰。賊去後關門。問別傳一句如何分付。師曰。可惜許問。僧曰。恁麼即別酬亦不當去也。師曰。也是閑辭。問如何是不朝天子不羨王侯底人。師曰。每日三條線長年一衲衣。僧曰。未審此人還紹宗風也無。師曰。鵲來頭上語云向眼前飛。問承古人有言。不斷煩惱此意如何。師曰。又是發人業。僧曰。如何得不發業。師曰。爾話墮也。問請去賞罰如何是吹毛劍。師曰。如法禮三拜。師後住龍冊寺歸寂。
Chan Master Fatao Zongyi of Qingxin Temple in Hangzhou. Ascending the hall, he said: 'The great assembly does not wait for a single phrase but returns to the hall. Is there still a share in succeeding to the ancestral style? Is there anyone who can answer this question? If someone can answer and go, then this one here will be made a strange laughingstock by all of you. If he cannot answer and go, then all of you will be made a strange laughingstock by this one here. Take care.' A monk asked: 'How can one pick out the real and avoid seeing a false front?' (wen-jia fanqie) The Master said: 'If your question is on target, everyone present will fully discern it.' The monk asked: 'Coming thus, none are true men. What about not coming thus—is there still a share in succeeding to the ancestral style?' The Master said: 'Bring out a question that goes beyond the two extremes.' The monk said: 'Who can discern it?' The Master said: 'A Persian raising a child.' The monk asked: 'Where the Buddhadharma goes—please, Master, reveal it completely.' The Master said: 'Just bring a complete question.' The monk said: 'Why then do you pick up this question and go?' The Master said: 'What did you just ask?' The monk said: 'If I had not met the Master, I would almost have gone astray.' The Master said: 'After the thief has gone, you close the door.' The monk asked: 'How is the separately transmitted one phrase entrusted?' The Master said: 'What a pity for such a question.' The monk said: 'If so, then even a separate response would not be fitting.' The Master said: 'That too is idle talk.' The monk asked: 'What is the person who does not attend court to the Son of Heaven and does not envy kings and marquises?' The Master said: 'Every day three threads; all year one robe.' The monk said: 'I wonder whether this person still continues the ancestral style.' The Master said: 'A magpie comes and speaks on the head; clouds fly before the eyes.' The monk asked: 'I have heard the ancients said, Not cutting off afflictions—what is the meaning?' The Master said: 'Again, it is stirring up people's karma.' The monk said: 'How can one avoid stirring up karma?' The Master said: 'Your words have fallen.' The monk asked: 'Please remove reward and punishment; what is the hair-splitting sword?' The Master said: 'Bow three times according to the Dharma.' Later the Master resided at Longce Temple and entered quiescence.
福州水陸院洪儼禪師。上堂大眾集定。師下座捧香鑪巡行大眾前曰。供養十方諸佛便歸方丈。僧問。離卻百非兼四句。請師盡力為提綱。師曰。落在什麼處。僧曰。恁麼即人天有賴。師曰。莫將惡水澆潑人好。
Chan Master Hongyan of Shuilu Yuan in Fuzhou. He ascended the hall; when the great assembly had gathered and settled, the Master descended from the seat, holding a censer, walked before the assembly, and said: 'Making offerings to the Buddhas of the ten directions.' Then he returned to the abbot's quarters. A monk asked: 'Apart from the hundred negations and the four propositions, please, Master, do your utmost to give an outline.' The Master said: 'Where does it fall?' The monk said: 'If so, then humans and gods have something to rely on.' The Master said: 'Do not pour foul water on people, please.'
杭州靈隱山廣嚴院鹹澤禪師。初參保福展和尚。保福問曰。汝名什麼。師曰。鹹澤。保福曰。忽遇枯涸者如何。師雲。誰是枯涸者。保福曰。我是。師曰。和尚莫謾人好。保福曰。卻是汝謾我。師後承長慶印記。住廣嚴道場。僧問。如何是覿面相呈事。師下禪床曰。尊體起居萬福。問不與萬法為侶者是什麼人。師曰。城中青史樓雲外高峰塔。問如何是佛法大意。師曰。幽㵎泉清高峰月白。問如何是廣嚴家風。師曰。一塢白雲三間茆屋。僧曰。畢竟作麼生。師曰。既無維那兼無典座。問如何是廣嚴家風。師曰。師子石前靈水響。鷄籠山上白猿啼。
Chan Master Xianze of Guangyan Monastery on Lingyin Mountain in Hangzhou. He first studied under Reverend Baofu Zhan. Baofu asked, 'What is your name?' The Master said, 'Xianze.' Baofu said, 'If you suddenly meet one who is withered and dried up, how is it?' The Master said, 'Who is the withered and dried up one?' Baofu said, 'I am.' The Master said, 'Reverend, do not deceive people.' Baofu said, 'It is you who deceive me.' The Master later received Changqing's seal of approval. He dwelled at the Guangyan teaching place. A monk asked, 'What is the matter of face-to-face presentation?' The Master got down from the Chan bed and said, 'May Your Reverence's body be at ease and have ten thousand blessings in daily life.' He asked, 'What kind of person is one who is not companion to the ten thousand dharmas?' The Master said, 'The Qingshi Tower in the city, the high peak pagoda beyond the clouds.' He asked, 'What is the great meaning of the Buddha Dharma?' The Master said, 'In the secluded ravine the spring is clear; on the high peak the moon is white.' He asked, 'What is Guangyan's family style?' The Master said, 'A valley of white clouds and three thatched huts.' The monk said, 'Ultimately, how is it?' The Master said, 'Since there is no karmadana and also no refectory manager.' He asked, 'What is Guangyan's family style?' The Master said, 'Before Lion Rock the sacred water resounds; on Jilong Mountain the white apes cry.'
福州報慈院慧朗禪師上堂曰。從上諸聖為一大事因緣故出現於世。遞相告報。是汝諸人還會麼。若不會大不容易。僧問。如何是一大事。師曰。莫錯相告報麼。僧曰。恁麼即學人不疑也。師曰。爭奈一翳在目何。問三世諸佛盡是傳語人。未審傳什麼人語。師曰聽。僧曰。未審是什麼語。師曰。爾不是鍾期。問如何是學人眼。師曰。不可更撒沙。
Chan Master Huilang of Baoci Monastery in Fuzhou ascended the hall and said, 'The saints from of old appeared in the world because of the one great matter. They have passed it on and announced it to one another. Do all of you understand it? If you do not understand, it is truly not easy.' A monk asked, 'What is the one great matter?' The Master said, 'Do not mistakenly announce it to one another, eh?' The monk said, 'If so, then I am not doubtful.' The Master said, 'But what about the one mote before the eye?' He asked, 'The Buddhas of the three times are all transmitters of words. I wonder whose words they transmit?' The Master said, 'Listen.' The monk said, 'I wonder what words they are.' The Master said, 'You are not Zhong Qi.' He asked, 'What is the student's eye?' The Master said, 'Do not scatter sand again.'
福州怡山長慶常慧禪師。僧問。王侯請命法嗣怡山鎖口之言請師不謬。師曰得。僧曰。恁麼即深領尊慈。師曰。好與莫鈍置人。問不犯宗風不傷物議請師滿口道。師曰。今日豈不是開堂。問焰續雪峰印傳超覺。不違於物不負於人。不在當頭即今何道。師曰。違負即道。僧曰。恁麼即善副來言淺深已辨。師曰。也須識好惡。
Chan Master Changhui of Changqing on Yishan, Fuzhou. A monk asked, 'When kings and marquises request the mandate, and the Dharma heir of Yishan [speaks] mouth-sealing words, please, Master, do not be mistaken.' The Master said, 'Yes.' The monk said, 'If so, I deeply receive your venerable kindness.' The Master said, 'It is good to give, but do not dull others.' The monk asked, 'Without offending the school's style and without injuring public opinion, please, Master, speak with a full mouth.' The Master said, 'Is today not an opening of the hall?' The monk asked, 'The flame continues Xuefeng; the seal is transmitted to Chaojue. Not going against things, not failing people. If not right before you, what do you say right now?' The Master said, 'Violating and betraying is the Way.' The monk said, 'If so, one well matches the words that have come; deep and shallow are already distinguished.' The Master said, 'You must also recognize good and evil.'
福州石佛院靜禪師上堂曰。若道素面相呈猶添脂紛。縱離添過猶有負愆。諸人且作麼生體悉。僧問。學人慾見和尚本來師時如何。師曰。洞上有言親體取。僧曰。恁麼即不得見去也。師曰。灼然客路如天遠侯門似海深。
Chan Master Jing of Shifo Yuan, Fuzhou, ascended the hall and said, 'If you say that presenting a plain face directly still adds rouge and powder. (The base text reads '脂纷'; it should be '脂粉'.) Even if you depart from the fault of adding, you still bear a transgression. How will you all comprehend this?' A monk asked, 'When a student wishes to see the Master's original teacher, how is it?' The Master said, 'Dongshan has a saying; personally realize it.' The monk said, 'If so, then I cannot see him.' The Master said, 'Clearly, the traveler's road is as far as heaven; the marquis's gate is as deep as the sea.'
處州翠峰從欣禪師上堂曰。更不展席珍重。卻問僧。還會麼。僧曰。不會。師曰。將謂闍梨到百丈。
Chan Master Congxin of Cuifeng, Chuzhou, ascended the hall and said, 'I will not spread the mat further. Take care.' Then he asked a monk, 'Do you understand?' The monk said, 'I do not understand.' The Master said, 'I thought the Ācārya had arrived at Baizhang.'
福州枕峰觀音院清換禪師上堂曰。諸禪德若要論禪說道舉唱宗風。只如當人分上。以一毛端裡。有無量諸佛轉大法輪。於一塵中現寶王剎。佛說眾生說山河大地一時說。未嘗間斷。如毘沙門王始終未求外寶。既各有如是家風。阿誰欠少。不可更就別人取處分也。僧問。如何是法界性。師曰。汝身中有萬象。僧曰。如何體得。師曰。不可谷裡尋聲更求本末。
Chan Master Qinghuan of Guanyin Yuan on Zhenfeng, Fuzhou, ascended the hall and said, 'All Chan worthies, if you want to discuss Chan and speak the Way, to proclaim the school's style: as for the person's own portion, within a single tip of a hair, there are immeasurable Buddhas turning the great Dharma wheel. In a single mote of dust, the jewel-king's realm appears. Buddhas speak, sentient beings speak, mountains, rivers, and the great earth all speak at once, never interrupted. Like King Vaiśravaṇa, from beginning to end he never sought external treasures. Since each has such a family style, who is lacking? You must not go to others to receive instruction.' A monk asked, 'What is the nature of the Dharma realm?' The Master said, 'Within your body there are ten thousand phenomena.' The monk said, 'How can one realize it?' The Master said, 'You must not seek sound in the valley and further seek root and branch.'
福州東禪契訥禪師上堂曰。未曾暫失全體現前。恁麼道亦是分外。既恁麼道不得向兄弟前。合作麼生道。莫無道處不受道麼。莫錯會好。僧問。如何是現前三昧。師曰。何必更待道。問己事未明乞師指示。師曰。何不禮謝。問如何是東禪家風。師曰。一人傳虛萬人傳實。
Chan Master Qine of Dongchan in Fuzhou ascended the hall and said: 'The whole manifestation has never for a moment been lost; it is present before you. To speak thus is also beyond one's portion. Since it cannot be spoken in this way before the brothers, how should one speak? Could it be that where there is no speaking, you do not receive the Way? Do not misunderstand.' A monk asked: 'What is the samādhi of present manifestation?' The Master said: 'Why must you wait for speech?' He asked: 'My own affair is not yet clear; I beg the Master to instruct me.' The Master said: 'Why not bow in thanks?' He asked: 'What is the family style of Dongchan?' The Master said: 'One person transmits what is false; ten thousand people transmit what is true.'
福州長慶院弘辯妙果大師一日上堂。於座側立雲大眾各歸堂得也未。還會得麼。若也未會得。山僧謾諸人去也。遂乃升座。僧問。海眾雲臻請師開方便門示真實相。師曰。遮箇是方便門。僧曰。恁麼即大眾側聆去也。師曰。空側聆作麼。問超覺後焰妙果傳燈去卻語默動靜如何相示。師曰。還解怪得麼。
Great Master Hongbian Miaoguo of Changqing Monastery in Fuzhou one day ascended the hall. Standing beside the seat, he said: 'Has the assembly each returned to the hall or not? Do you understand? If you have not yet understood, this mountain monk will have deceived you all.' Then he ascended the seat. A monk asked: 'The ocean-like assembly gathers like clouds; please, Master, open the gate of skillful means and reveal the true mark of reality.' The Master said: 'This is the gate of skillful means.' The monk said: 'If so, the assembly will listen attentively.' The Master said: 'What use is listening attentively in vain?' He asked: 'The after-flame of transcendent awakening; Miaoguo's transmission of the lamp—having removed speech and silence, movement and stillness—how do you reveal it?' The Master said: 'Do you still know how to be surprised?'
福州東禪院可隆了空大師。初開堂有僧問。遠棄九峰丈室來坐東禪道場。人天瞻仰於尊顏。願賜一言而演說。師曰。堯風千載了空不昧於闍梨。曰恁麼即人天有賴。師曰。當不當。問如何是道。師曰。正是道。曰如何是道中人。師曰。分明向汝道。師上堂曰。大好省要自不仙陀若是聽響之流。不如歸堂向火。珍重。問如何是普賢第一句。師曰。落第二句也。
Great Master Kelong Liaokong of Dongchan Monastery in Fuzhou. When he first opened the hall, a monk asked: 'Having far abandoned the abbot's room at Jiufeng to come and sit at the Dongchan practice site, humans and gods gaze up at your revered countenance. We beg you to bestow a single word and expound.' The Master said: 'The wind of Yao for a thousand years; Liaokong is not obscured from you, Ācārya.' He said: 'If so, humans and gods have something to rely on.' The Master said: 'Is that so or not?' He asked: 'What is the Way?' The Master said: 'It is precisely the Way.' He said: 'What is a person in the Way?' The Master said: 'I am clearly telling you.' The Master ascended the hall and said: 'Very good and concise and essential—yet you yourselves are not Xiantuo. If you are the sort who listen to sounds, you would do better to return to the hall and warm yourselves by the fire. Take care.' He asked: 'What is Puxian's first phrase?' The Master said: 'It has fallen into the second phrase.'
福州僊宗院守玭禪師一日不上堂。大眾入方丈參。師曰。今夜與大眾同請假。未審還給假也無。若未聞給假即先言者負。珍重。僧問。十二時中常在底人。還消得人天供養也無。師曰。消不得。僧曰。為什麼消不得。師曰。為汝常在。僧曰。只如常不在底人還消得也無。師曰。驢年去。僧問。請師答無賓主話。師曰。向無賓主處問將來。
Chan Master Shoupin of Xianzong Monastery in Fuzhou did not enter the hall one day. The assembly entered the abbot’s quarters to pay respects. The Master said, “Tonight I shall take leave together with the assembly. I do not know whether leave will be granted or not. If anyone speaks before hearing that leave is granted, he is at fault. Take care.” A monk asked, “The person who is constantly present throughout the twelve periods—can he still deserve the offerings of humans and gods?” The Master said, “He cannot.” The monk said, “Why can he not?” The Master said, “Because you are constantly present.” The monk said, “What about the person who is constantly not present? Can he deserve them?” The Master said, “In the year of the donkey.” A monk asked, “Please, Master, answer the saying of no host and guest.” The Master said, “Bring your question from the place where there is no host or guest.”
撫州永安院懷烈淨悟禪師上堂眾集。師顧視左右曰。患謇作麼。便歸方丈。又一日上堂良久曰。幸自可憐生。又被汙卻也。又曰。大眾正是著力處莫容易。僧問。怡山親聞一句請師為學人道。師曰。向後莫錯舉似人。
Chan Master Huailie Jingwu of Yong’an Monastery in Fuzhou ascended the hall; the assembly gathered. The Master looked at his left and right and said, “Why are you tongue-tied?” Then he returned to the abbot’s quarters. Another day he ascended the hall, and after a long while said, “Fortunately, it was quite lovely by itself; yet it has been defiled.” He also said, “The assembly is exactly at the place for applying effort; do not take it lightly.” A monk asked, “The one phrase personally heard at Yishan—please, Master, speak it for the student.” The Master said, “Hereafter, do not mistakenly repeat it to others.”
福州閩山令含禪師初住永福院。上堂曰。還恩恩滿賽願願圓。便歸方丈。僧問。既到妙峰頂誰人為伴侶。師曰到。僧曰。什麼人為伴侶。師曰。吃茶去。問明明不會乞師指示。師曰。指示且置。作麼生是爾明明底事。僧曰。學人不會再乞師指示。師曰。七棒十三。
Chan Master Linghan of Minshan in Fuzhou first resided at Yongfu Monastery. He ascended the hall and said, “Repaying kindness, kindness is fulfilled; fulfilling vows, vows are complete.” Then he returned to the abbot’s quarters. A monk asked, “Having arrived at the summit of Wonderful Peak, who is one’s companion?” The Master said, “Arrived.” The monk said, “Who is the companion?” The Master said, “Go drink tea.” Another asked, “I plainly do not understand; I beg the Master to instruct.” The Master said, “Set aside instruction. What is your clear and obvious matter?” The monk said, “The student does not understand; again I beg the Master to instruct.” The Master said, “Seven blows and thirteen.”
新羅龜山和尚有舉。相國裴公休啟建法會問看經僧。是什麼經。僧曰。無言童子經。公曰。有幾卷。僧曰。兩卷。公曰。既是無言為什麼卻有兩卷。僧無對。師代曰。若論無言非唯兩卷。
The Venerable Master Guishan of Silla brought up a case. Prime Minister Pei Xiu convened a Dharma assembly and asked a sutra-reading monk, “What sutra is this?” The monk said, “The Sutra of the Wordless Youth.” The Duke said, “How many fascicles are there?” The monk said, “Two fascicles.” The Duke said, “Since it is wordless, why are there two fascicles?” The monk had no reply. The Master said in his stead, “If one discusses wordlessness, it is not only two fascicles.”
吉州龍須山資國院道殷禪師。僧問。如何是祖師西來意。師曰。普通八年遭梁怪。直至如今不得雪。問千山萬山如何是龍須山。師曰。千山萬山。僧曰。如何是山中人。師曰。對面千里。問不落有無請師道。師曰。汝作麼生問。
Chan Master Daoyin of Ziguo Courtyard, Longxu Mountain, Jizhou. A monk asked, 'What is the meaning of the Patriarch's coming from the West?' The Master said, 'In the eighth year of Putong, [we] encountered the Liang anomaly. Even now it cannot be wiped clean.' He asked, 'Amid a thousand mountains and ten thousand mountains, what is Longxu Mountain?' The Master said, 'A thousand mountains, ten thousand mountains.' The monk said, 'What is the person in the mountain?' The Master said, 'Facing each other yet a thousand li apart.' He asked, 'Not falling into being or nonbeing, please, Master, speak.' The Master said, 'How do you ask?'
福州祥光院澄靜禪師。僧問。如何是道。師曰。長安鼎沸。僧曰。向上事如何。師曰。谷聲萬籟起松老五雲披。問如何是和尚家風。師曰。門下平章事宮闈較幾重。
Chan Master Chengjing of Xiangguang Courtyard, Fuzhou. A monk asked, 'What is the Way?' The Master said, 'Chang'an is in tumult.' The monk said, 'What about the matter beyond?' The Master said, 'Valley sounds, ten thousand pipes arise; pines grow old, five clouds spread.' He asked, 'What is the Master's family style?' The Master said, 'Prime Minister of the Chancellery; in the palace chambers, how many layers compared?'