The Jingde Record of the Transmission of the Lamp, Scroll Twenty.

襄州鷲嶺明遠禪師初參長慶。長慶問曰。汝名什麼。師曰。明遠。慶曰。那邊事作麼生。師曰。明遠退兩步。慶曰。汝無端退兩步作麼。師無語。長慶代雲。若不退步爭知明遠。師乃喻旨。師住後僧問。無一法當前應用無虧時如何。師以手卓火。其僧因爾有悟。

Chan Master Mingyuan of Jiuling, Xiangzhou, first visited Changqing. Changqing asked, 'What is your name?' The Master said, 'Mingyuan.' Qing said, 'How is the matter on that side?' The Master said, 'Mingyuan retreats two steps.' Qing said, 'Why do you retreat two steps for no reason?' The Master was silent. Changqing said on his behalf, 'If you did not retreat a step, how could you know Mingyuan?' The Master then understood the purport. After the Master took up residence, a monk asked, 'When not a single dharma is before you, and its application is without deficit, how is it?' The Master used his hand to poke the fire. The monk thereupon had an awakening.

杭州報慈院從瓌禪師福州人也。姓陳氏。少投石梯出家。初住越州稱心寺。後住茲院。僧問。古人有言。今人看古教未免心中鬧。欲免心中鬧。應須看古教。如何是古教。師曰。如是我聞。僧曰。如何是心中鬧。師曰。那畔雀兒聲。師開寶六年癸酉六月十四日辰時沐浴易衣。告門人付囑訖。右脇而逝。

Chan Master Conggui of Baoci Courtyard, Hangzhou, was a man of Fuzhou. His surname was Chen. When young, he went to Shiti to leave home. He first resided at Chengxin Temple in Yuezhou. Later he resided at this courtyard. A monk asked, 'The ancients had a saying: People of today look at the ancient teachings but cannot avoid clamor in the mind. If one wishes to avoid clamor in the mind, one should look at the ancient teachings. What are the ancient teachings?' The Master said, 'Thus have I heard.' The monk said, 'What is clamor in the mind?' The Master said, 'The sound of sparrows over there.' The Master, on the fourteenth day of the sixth month of the guiyou year, the sixth year of Kaibao, at the chen hour, bathed and changed clothes. He informed the disciples and gave his final instructions. Then he passed away lying on his right side.

杭州龍華寺契盈廣辯周智大師。本福州黃蘗山受業。於長慶領旨。住後僧問。如何是龍華境。師曰。翠竹搖風寒松鎖月。僧曰。如何是境中人。師曰。切莫唐突。問如何是三世諸佛道場。師曰。莫別瞻禮。僧曰。恁麼則亙古亙今。師曰。是什麼年中。問如何是黃蘗山主。師曰。謝仁者相訪。問如何是黃蘗境。師曰。龍吟瀑布水雲起翠微峰。

Great Master Qiyin Guangbian Zhouzhi of Longhua Temple in Hangzhou. He originally received his training at Huangbo Mountain in Fuzhou. At Changqing he received the purport. After he took up residence, a monk asked: 'What is the realm of Longhua?' The Master said: 'Emerald bamboo sways in the wind; cold pines lock the moon.' The monk said: 'What is the person in the realm?' The Master said: 'Do not be rude.' Asked: 'What is the bodhimanda of the Buddhas of the three times?' The Master said: 'Do not venerate separately.' The monk said: 'If so, then it is throughout ancient and present.' The Master said: 'In what year is that?' Asked: 'What is the master of Huangbo Mountain?' The Master said: 'Thank you, benevolent one, for visiting.' Asked: 'What is the realm of Huangbo?' The Master said: 'Dragons chant at the waterfall waters; clouds rise from Cuwei Peak.'

前杭州龍冊寺道怤禪師法嗣

Dharma heir of the former Chan Master Daofu of Longce Temple in Hangzhou

越州清化山師訥禪師僧問。十二時中如何得不疑不惑去。師曰好。僧曰。恁麼則得遇於師也。師曰。珍重。有僧來禮拜。師曰。子亦善問吾亦善答。僧曰。恁麼即大眾久立。師曰。抑逼大眾作什麼。問去卻賞罰如何是吹毛劍師曰。錢塘江裡好渡船。問如何是西來意。師曰。可殺新鮮。

A monk asked Chan Master Shi Ne of Qinghua Mountain in Yuezhou: 'During the twelve periods of the day, how can one be free of doubt and delusion?' The Master said: 'Good.' The monk said: 'If so, then I have encountered the Master.' The Master said: 'Take care.' A monk came to bow. The Master said: 'You also ask well, and I also answer well.' The monk said: 'If so, then the assembly has been standing long.' The Master said: 'Why are you pressuring the assembly?' Asked: 'Having removed reward and punishment, what is the hair-cutting sword?' The Master said: 'In the Qiantang River there is a good ferryboat.' Asked: 'What is the meaning of the coming from the West?' The Master said: 'Extremely fresh.'

衢州南禪遇緣禪師。有俗士時謂之鐵腳。忽因騎馬。有僧問。師既是鐵腳為什麼卻騎馬。師曰。腰帶不因遮腹痛。幞頭豈是禦天寒。有俗官問。和尚恁後生為什麼卻為尊宿。師雲。千歲只言朱頂鶴。朝生便是鳳凰兒。師有時雲。此箇事得恁難道。有僧出曰。請師道。師曰。睦州溪苔錦軍石耳。

Chan Master Yuyuan of Nanchan in Quzhou. A layman of the time called him Iron Foot. Once, when he happened to ride a horse, a monk asked: 'Master, since you are Iron Foot, why do you ride a horse?' The Master said: 'A belt is not for covering abdominal pain; how could a futou cap be for warding off the cold?' A lay official asked: 'Venerable, being so young, why are you a venerable senior?' The Master said: 'For a thousand years one speaks only of the red-crowned crane; born in the morning, it is a phoenix chick.' The Master sometimes said: 'This matter is so hard to speak of.' A monk came forward and said: 'Please, Master, speak it.' The Master said: 'Muzhou's stream moss, Jinjun's stone ears.'

復州資福院智遠禪師福州連江人也。童蒙出家。詣峽山觀音院法宣禪師落髮受具。給侍勤恪專於誦持。一日宣禪師謂曰。觀汝上根堪任大事。何不遍參而滯於此乎。師遂禮辭歷諸方。至越州鏡清禮順德大師。因問曰。如何是諸佛出身處。順德曰。大家要知。師曰。斯則眾眼難謾。順德曰。理能縛豹。師因此發悟玄旨。周顯德三年丙辰復州刺史率僚吏及緇黃千眾。請師於資福院開堂說法(時謂東禪院)僧問。師唱誰家曲宗風嗣阿誰。師曰。雪嶺峰前月鏡湖波裡明。問諸佛出世天雨四華地搖六動。和尚今日有何禎祥。師曰。一物不生全體露。目前光彩阿誰知。問如何是直示一句。師曰。是什麼。師又曰。還會麼。會去即今便了。不會塵沙算劫。只據諸賢分上。古佛心源明露現前。匝天遍地森羅萬象自己家風。佛與眾生本無差別。涅槃生死幻化所為。性地真常不勞修證。師又曰。要知此事當陽顯露。並無寸草蓋覆。便承當取最省心力。師如是為眾涉於二十二載。太平興國二年丁丑九月十六日聲鍾辭眾。至二十七日辰時恬然坐化。壽八十三。臘六十三。

Chan Master Zhiyuan of Zifu Cloister in Fu Prefecture was a native of Lianjiang in Fuzhou. From childhood he left home. He went to Chan Master Faxuan at Guanyin Cloister on Xiashan, where he had his head shaved and received full ordination. He served [Faxuan] diligently and respectfully, devoting himself to recitation and retention. One day Chan Master Xuan said to him: 'I see that your superior faculties are capable of great matters. Why not visit [teachers] everywhere instead of stagnating here?' The Master then bowed and took leave, traveling through various regions. When he reached Jingqing in Yuezhou, he paid respects to Great Master Shunde. He then asked: 'What is the place from which all Buddhas emerge?' Shunde said: 'Everyone wants to know.' The Master said: 'Then the many eyes are hard to deceive.' Shunde said: 'Principle can bind a leopard.' Because of this the Master awakened to the profound purport. In the bingchen year, the third year of the Xiande era of the Zhou, the prefect of Fu Prefecture led subordinate officials and a thousand monks and Daoists to invite the Master to open the hall and expound the Dharma at Zifu Cloister (then called Dongchan Cloister). A monk asked: 'Whose family tune does the Master sing, and whose lineage tradition does he inherit?' The Master said: 'Before the peak of Snow Ridge, the moon; in the waves of Mirror Lake, brightness.' He asked: 'When the Buddhas appear in the world, heaven rains four flowers and the earth shakes in six ways. What auspicious sign is there today, Master?' The Master said: 'Not a single thing arises, yet the whole body is revealed. The radiance before the eyes, who knows it?' He asked: 'What is the one phrase of direct indication?' The Master said: 'What is it?' The Master again said: 'Do you understand? If you understand, then right now it is done. If you do not understand, you will count kalpas as numerous as dust and sand. But as for all you worthies, the mind-source of the ancient Buddhas is clearly revealed before you. Filling heaven and covering the earth, the myriad phenomena are your own family style. Buddha and sentient beings are originally without difference. Nirvana and birth-and-death are the work of illusion. The true permanence of the ground of the nature does not require cultivation and realization.' The Master again said: 'If you want to know this matter, it is openly revealed. There is not a single blade of grass covering it. Just take it up; this saves the most mental effort.' Thus the Master exerted himself for the assembly for twenty-two years. On the sixteenth day of the ninth month of the dingchou year, the second year of the Taiping Xingguo era, he sounded the bell and took leave of the assembly. On the twenty-seventh day, at the chen hour, he peacefully passed away while sitting. His age was eighty-three; his dharma age was sixty-three.

前漳州報恩院懷嶽禪師法嗣

Dharma heirs of the aforementioned Chan Master Huaiyue of Bao'en Monastery in Zhangzhou.

潭州妙濟院師浩傳心大師。曾住郴州香山。僧問。擬即第二頭不擬即第三首。如何是第一頭。師曰收。僧問。古人斷臂當為何事。師曰。我寧可斷臂。問如何是學人眼。師曰。須知我好心。問如何是香山劍。師曰異。僧曰。還露也無。師曰。不忍見。問如何是松門第一句。師曰。切不得錯舉。問如何是妙濟家風。師曰。左右人太多。問如何是佛法大意。師曰。兩口無一舌。問如何是香山一路。師曰。滔滔地。僧曰。到者如何。師曰。息汝平生。問如何是世尊密語。師曰。阿難亦不知。僧曰。為什麼不知。師曰。莫非仙陀。問如何是香山寶。師曰。碧眼胡人不敢定。僧曰。露者如何。師曰。龍王捧不起。因僧舉。聖僧塑像被虎咬乃問師。既是聖僧為什麼被大蟲咬。師曰。疑殺天下人。問如何是無慚愧底人。師曰。闍梨合吃棒。

Shihao, Great Master Chuanxin, of Miaoji Monastery in Tanzhou. He once resided at Xiangshan in Chenzhou. A monk asked, 'If one intends, it is the second head; if one does not intend, it is the third head. What is the first head?' The master said, 'Withdraw.' A monk asked, 'For what matter did the ancients cut off their arms?' The master said, 'I would rather cut off my arm.' Asked, 'What is the student's eye?' The master said, 'You must know my good intent.' Asked, 'What is the sword of Xiangshan?' The master said, 'Different.' The monk said, 'Does it still reveal itself?' The master said, 'I cannot bear to see it.' Asked, 'What is the first phrase of Songmen?' The master said, 'You must not cite it wrongly.' Asked, 'What is the family style of Miaoji?' The master said, 'There are too many attendants around.' Asked, 'What is the great meaning of the Buddha Dharma?' The master said, 'Two mouths and not one tongue.' Asked, 'What is the one road of Xiangshan?' The master said, 'Flowing on and on.' The monk said, 'What about one who arrives?' The master said, 'Put an end to your whole life.' Asked, 'What is the World-Honored One's secret speech?' The master said, 'Even Ananda does not know.' The monk said, 'Why does he not know?' The master said, 'Is it not Xianduo?' Asked, 'What is the treasure of Xiangshan?' The master said, 'The blue-eyed barbarian does not dare to determine it.' The monk said, 'What about one who reveals it?' The master said, 'Even the dragon king cannot hold it up.' Because a monk brought it up: a statue of a holy monk had been bitten by a tiger, so he asked the master, 'Since he is a holy monk, why was he bitten by a tiger?' The master said, 'It makes everyone under heaven die of doubt.' Asked, 'What is a person without shame?' The master said, 'Acharya, you deserve a staff blow.'

前福州鼓山神晏國師法嗣

Dharma heirs of the aforementioned National Master Shenyan of Gushan in Fuzhou.

杭州天竺山子儀心印水月大師溫州樂清縣人也。姓陳氏。初遊方謁鼓山。因問曰。子儀三千里外遠投法席。今日非時上來乞師非時答話。鼓山曰。不可鈍置仁者。師曰。省力處如何。鼓山曰。汝何費力。師自此承言領旨。便往浙中。錢忠懿王聆其道譽。命開法於羅漢光福二道場。海眾臻湊。師上堂示眾曰。久立大眾。更待什麼不辭展拓。卻恐誤於禪德。轉迷歸路時寒珍重。僧問。如何是從上來事。師曰住。僧曰。如何薦。師曰。可惜龍頭翻成蛇尾。有僧禮拜起將問話。師曰。如何且置。其僧乃問。只如興工之子。還有相親分也無。師曰。只待局終不知柯爛。問如何是維摩默。師曰謗。僧曰。文殊因何讚。師曰。同案領過僧曰。維摩又如何。師曰。頭上三尺巾手裡一枝拂。問如何是諸佛出身處。師曰。大洋海裡一星火。僧曰。學人不會。師曰。燒盡魚龍。問丹霞燒木佛意旨如何。師曰。寒即圍鑪向猛火。僧曰。還有過也無。師曰。熱即竹林溪畔坐。問如何是法界義宗。師曰。九月九日浙江潮。問諸餘即不問。如何是光福門下超毘盧越釋迦底人。師曰。諸餘奉衲。僧曰。恁麼即平生慶幸去也。師曰。慶幸事作麼生。其僧罔措。師喝之。師將下堂。僧問下堂一句乞師分付。師曰。攜履已歸西國去。此山空有老猿啼。問鼓山有掣鼓奪旗之說師且如何。師曰。敗將不忍誅。僧曰。或遇良將又如何。師曰。念子孤魂賜汝三奠。問世尊入滅當歸何所。師曰。鶴林空變色真歸無所歸。僧曰。夫子必定何之。師曰。朱實殞勁風繁英落素秋。僧曰。我師將來復歸何所。師曰。子今欲識吾歸處。東西南北柳成絲。問如何修行即得與道相應。師曰。高捲吟中箔濃煎睡後茶。師迴故里。雍熙三年示滅。門人闍維收舍利建塔。

The Great Master Ziyi Xinyin Shuiyue of Tianzhu Mountain in Hangzhou was a man of Yueqing County, Wenzhou. His surname was Chen. At first he traveled in pilgrimage and called on Gushan. He then asked, “Ziyi has come from three thousand li away to cast himself into the Dharma seat. Today I have come up out of season; I beg the Master to answer out of season.” Gushan said, “It would not do to slight the benevolent one.” The Master said, “What about the place where effort is saved?” Gushan said, “Why do you exert effort?” From then on the Master received the words and understood the meaning. He then went to central Zhejiang. King Qian Zhongyi heard of his renown and ordered him to open the Dharma at the two monasteries Luohan and Guangfu. The sea-like assembly thronged together. The Master ascended the hall and addressed the assembly, saying, “You have stood long, assembly. What more are you waiting for? I do not decline to expand and elaborate, but I fear it would mislead the virtuous of Chan and turn you further astray on the road home. The season is cold; take care.” A monk asked, “What is the matter from the ancestral tradition?” The Master said, “Stop.” The monk said, “How should one realize it?” The Master said, “What a pity! The dragon’s head has turned into a snake’s tail.” There was a monk who bowed, rose, and was about to ask a question. The Master said, “Set aside ‘how’ for now.” That monk then asked, “What about the one who begins the work? Does he still have a share in intimacy or not?” The Master said, “Only wait until the game ends; you will not know the axe-handle has rotted.” He asked, “What is Vimalakirti’s silence?” The Master said, “Slander.” The monk said, “Why did Manjushri praise it?” The Master said, “He took the blame in the same case.” The monk said, “Then what about Vimalakirti?” The Master said, “A three-foot cloth on his head, a single whisk in his hand.” He asked, “What is the place where all Buddhas come forth?” The Master said, “A single spark in the great ocean.” The monk said, “The student does not understand.” The Master said, “It burns up the fish and dragons.” He asked, “What is the meaning of Danxia burning the wooden Buddha?” The Master said, “When cold, one sits around the stove facing the fierce fire.” The monk said, “Is there any fault or not?” The Master said, “When hot, one sits by the stream at the bamboo grove.” He asked, “What is the doctrinal purport of the Dharma realm?” The Master said, “The tide of the Zhejiang River on the ninth day of the ninth month.” He asked, “I do not ask about the rest. What is the person under the gate of Guangfu who surpasses Vairocana and transcends Shakyamuni?” The Master said, “As for the rest, I offer it to the patch-robed [monk].” The monk said, “If that is so, then I have a lifelong cause for rejoicing.” The Master said, “How about the matter of rejoicing?” That monk was at a loss. The Master shouted at him. When the Master was about to descend from the hall, a monk asked, “I beg the Master to impart a phrase for descending the hall.” The Master said, “Carrying his shoe, he has already returned to the Western Country; on this mountain there is only the old gibbon crying in vain.” He asked, “Gushan had the saying of pulling out the drum and seizing the banner; what about the Master?” 」The Master said: 'I cannot bear to put a defeated general to death.' The monk said: 'What if one encounters a good general?' The Master said: 'Pitying your lonely ghost, I grant you three libations.' Someone asked: 'When the World-Honored One entered nirvana, where did he return to?' The Master said: 'The Crane Grove vainly changed color; the true return is nowhere to return.' The monk said: 'Where must the Master certainly go?' The Master said: 'Vermilion fruits perish in the strong wind; luxuriant blossoms fall in the clear autumn.' The monk said: 'Where will our Master return to in the future?' The Master said: 'If you now wish to know where I return: east, west, south, north, willows become threads.' Someone asked: 'How should one cultivate to be attuned to the Way?' The Master said: 'Roll high the screen while chanting; brew strong tea after sleeping.' The Master returned to his home village. In the third year of Yongxi, he showed extinction. His disciples cremated him, collected the relics, and built a stupa.

建州白雲智作真寂禪師永貞人也。姓朱氏。容若梵僧。禮鼓山國師披剃。二十四具戒。一日鼓山上堂召大眾。眾皆迴眸。鼓山披襟示之。眾罔措。唯師朗悟厥旨入室印證。又參次鼓山召令近前。問南泉喚院主意作麼生。師斂手端容退立而已。鼓山莞然奇之。自爾遊吳楚卻復閩川。初住南峰次住建州白雲院。師上堂曰。還有人向宗乘中致得一問麼。待山僧向宗乘中答。時有僧禮拜才起。師便歸方丈。問如何是枯木裡龍吟。師曰。火裡蓮生。僧曰。如何是髑髏裡眼睛。師曰。泥牛入水。問如何是主中主。師曰。汝還具眼麼。僧曰。恁麼即學人歸堂去也。師曰。猢猻入布袋。問如何是延平津。師曰。萬古水溶溶。僧曰。如何是延平劍。師曰。速須退步。僧曰。未審津與劍是同是異。師曰。可惜許漢。乾祐二年已酉江南國主李氏延居奉先。賜紫衣師名。上堂升坐眾鹹側聆。師曰。相謾去也還知得麼。可不聞昔日靈山多少士眾。只道迦葉親聞。今日叨奉恩命俾揚宗教。不可異於靈山也。既不異靈山。諸仁者作麼生相體悉。也莫泥他古今。但彼此著些精彩。大家驗看是什麼。僧問。靈山一會不異而今。未審親聞底事如何。師曰。更舉。曰恁麼即人天有賴。師曰。闍梨且作麼生。問賢王請命大展法筵。祖嗣西來如何指示。師曰。分明記取。曰終不敢孤負和尚。師曰。也未在。僧問如何是奉先境。師曰。一任觀看。僧曰。如何是境中人。師曰。莫無禮。問如何是奉先家風。師曰。即今在什麼處。僧曰。恁麼即大眾有賴也。師曰。關汝什麼事。問如何是為人一句。師曰。不是奉先道不得。

Chan Master Zhenji, Zhizuo of Baiyun in Jianzhou, was a native of Yongzhen. His surname was Zhu. His countenance was like that of an Indian monk. He paid homage to the National Teacher of Gushan and was shaved for ordination. At twenty-four he received the full precepts. One day Gushan ascended the hall and summoned the assembly. The entire assembly turned their heads. Gushan opened his lapel and showed it to them. The assembly was at a loss. Only the master clearly awakened to his purport and entered the inner chamber to receive certification. Again, on another occasion during consultation, Gushan summoned him to come forward. He asked, “What is the meaning of Nanquan’s calling the temple master?” The master withdrew his hands, composed his countenance, and simply stepped back and stood. Gushan smiled and found him extraordinary. From then on he traveled in Wu and Chu, then returned to Minchuan. He first resided at Nanfeng, then resided at Baiyun Monastery in Jianzhou. The master ascended the hall and said, “Is there anyone who can pose a question within the vehicle of the school? Wait for this mountain monk to answer within the vehicle of the school.” At that time a monk bowed and had just risen; the master immediately returned to the abbot’s quarters. A monk asked, “What is the dragon’s roar within a withered tree?” The master said, “A lotus is born in fire.” The monk said, “What are the eyes within a skull?” The master said, “A mud ox enters the water.” He asked, “What is the host within the host?” The master said, “Do you still possess the eye?” The monk said, “If so, then this student will return to the hall.” The master said, “A monkey enters a cloth bag.” He asked, “What is Yanping Ford?” The master said, “Water flows vast for ten thousand ages.” The monk said, “What is the Yanping sword?” The master said, “You must quickly step back.” The monk said, “I do not know whether the ford and the sword are the same or different.” The master said, “What a pity for this fellow.” In the second year of Qianyou, a jiyou year, the ruler of Jiangnan, of the Li clan, invited him to reside at Fengxian. He was bestowed a purple robe and the title of master. (The base text reads “已酉”; it should be “己酉”.) When he ascended the hall and mounted the seat, the assembly all inclined their heads and listened. The master said, “I have been deceiving you; do you still know it? Have you not heard how many people were assembled at Vulture Peak in former days? They only said Kasyapa heard it directly. Today I have humbly received the gracious command to propagate the teaching of the school; it must not be different from Vulture Peak. Since it is not different from Vulture Peak, how should you good people personally comprehend it? Do not get stuck in the past and present of others. Just each of you display some vitality; let everyone examine and see what it is.” A monk asked, “The assembly at Vulture Peak is not different from now. I wonder, what is the matter that was directly heard?” The master said, “Raise it again.” He said, “If so, then humans and gods have something to rely on.” The master said, “Acarya, what about you?” Someone asked, “The worthy king has requested the command and greatly unfolded the Dharma feast. How does the ancestral succession from the West instruct?” The master said, “Remember it clearly.” He said, “I will never dare to disappoint the Master.” The master said, “Still not so.” A monk asked, “What is the realm of Fengxian?” "The master said, "You are free to watch." The monk said, "What is the person within the object?" The master said, "Do not be rude." [A monk] asked, "What is the Fengxian family style?" The master said, "Where are you right now?" The monk said, "If so, then the great assembly has something to rely on." The master said, "What business is it of yours?" [A monk] asked, "What is the one phrase for helping people?" The master said, "If it were not Fengxian, I could not say it."

鼓山智嚴了覺大師(第二世住)師上堂曰。多言復多語。由來返相誤。珍重。僧問。石門之句即不敢問。請師方便。師曰。問取露柱。問國王出世三邊靜。法王出世有何恩。師曰。還會麼。僧曰。幸遇明朝輒伸呈獻。師曰。吐卻著。僧曰。若不禮拜幾成無孔鐵鎚。師曰。何異無孔鐵鎚。

Great Master Zhizhi Liaojue of Gushan (second generation abbot). The master entered the hall and said, "Much talk and many words: from the start they turn around and mislead one another. Take care." A monk asked, "I do not presume to ask about the phrase of Shimen. Please, master, be expedient." The master said, "Ask the exposed pillar." [A monk] asked, "When the king of the country appears in the world, the three borders are quiet. When the Dharma king appears in the world, what grace is there?" The master said, "Do you understand?" The monk said, "Fortunately encountering the bright court, I venture to present an offering." The master said, "Spit it out." The monk said, "If I do not bow, I will almost become a holeless iron hammer." The master said, "How is that different from a holeless iron hammer?"

福州龍山智嵩妙空大師。師上堂曰。幸自分明。須作遮箇節目作麼。到遮裡便成節目。便成增語便成塵玷。未有如許多時作麼生。僧問。古佛化導今祖重興。人天輻湊於禪庭。至理若為於開示。師曰。亦不敢孤負大眾。僧曰。恁麼即人天不謬殷勤請頓使凡心作佛心。師曰。仁者作麼生。僧曰。退身。禮拜。隨眾上下。師曰。我識得汝也。

Great Master Zhisong Miaokong of Longshan in Fuzhou. The Master ascended the hall and said: "Fortunately it is already clear. Why must one make this contrivance? When one arrives here, it becomes a contrivance; it becomes added words; it becomes dust and defilement. Before there is all this, what then?" A monk asked: "The ancient buddhas converted and guided; the present patriarch revives it anew. Humans and gods gather like spokes around the Chan courtyard. How should the ultimate principle be revealed?" The Master said: "I also do not dare to let down the assembly." The monk said: "If so, then humans and gods are not mistaken in their earnest request, suddenly causing ordinary minds to become buddha minds." The Master said: "Venerable one, what then?" The monk said: "I withdraw, bow, and follow the assembly in order." The Master said: "I recognize you."

泉州鳳凰山疆禪師。僧問。燈傳鼓嶠。道覇溫陵。不跨石門。請師通信。師曰。若不是今日攔胸撞出。僧曰。恁麼即今日親聞師子吼。他時終作鳳凰兒。師曰。又向遮裡塗汙人。問白浪滔天境何人住太虛。師曰。靜夜思堯鼓迴頭聞舜琴。

Chan Master Jiang of Phoenix Mountain in Quanzhou. A monk asked: "The lamp is transmitted at Guqiao; the Way prevails in Wenling. Without crossing the stone gate, please let the Master send word." The Master said: "If it were not for today, striking out at the chest." The monk said: "If so, then today I personally hear the lion's roar; in the future I will finally be a phoenix chick." The Master said: "Again you smear and defile people here." [The monk] asked: "In a realm where white waves surge to the sky, who dwells in the great void?" The Master said: "In the quiet night I think of Yao's drum; turning my head I hear Shun's zither."

福州龍山文義禪師上堂曰。若舉宗乘即院寂徑荒。若留委問更待箇什麼。還有人委麼出來驗看。若無人委莫略虛好。僧問。如何是人王。師曰。威風人盡懼。僧曰。如何是法王。師曰。一句令當行。僧曰。二王還分不分。師曰。適來道什麼。

Chan Master Wenyi of Longshan in Fuzhou ascended the hall and said: "If one brings up the essentials of the school, then the courtyard is quiet and the path is overgrown. If one keeps waiting for detailed questions, what is one waiting for? Is there anyone who understands? Come forward and be tested. If no one understands, do not make light of it." A monk asked: "What is Human king." The master said, "His awe-inspiring majesty all people fear." The monk said, "What is the Dharma king?" The master said, "A single phrase makes it duly carry out." The monk said, "Do the two kings still distinguish or not?" The master said, "What was just said?"

福州鼓山智嶽了宗大師福州人也初遊方至鄂州黃龍。問曰。久嚮黃龍到來只見赤斑蛇。黃龍曰。汝只見赤斑蛇且不識黃龍。師曰。如何是。黃龍曰。滔滔地。師曰。忽遇金翅鳥來又作麼生。曰性命難存。師曰。恁麼即被他吞卻也。曰謝闍梨供養師當下未省覺。尋迴受業山禮覲國師和尚。啟發微旨而後次補山門為第三世。上堂曰。我若全舉宗乘汝向什麼處領會。所以向汝道。古今常露體用無妨。僧問。諸餘即不問。如何是誕生王種。師曰。金枝玉葉不相似是作麼生。僧曰。恁麼即同中不得異。師曰。不得異事作麼生。僧曰。金枝爭能續。師曰。猶是閫外之辭。問虛空還解作用也無。師拈起拄杖曰。遮箇師僧好打。僧無語。

Chan Master Zhiyue Liaozong of Gushan in Fuzhou was a man of Fuzhou. When he first traveled in pilgrimage and arrived at Huanglong in Ezhou, he asked, "For a long time I have heard of Huanglong; now that I have arrived, I see only a red-spotted snake." Huanglong said, "You only see the red-spotted snake and do not recognize Huanglong." The Master said, "What is it?" Huanglong said, "Flowing on and on." The Master said, "If a golden-winged bird suddenly comes, what then?" He said, "Life is hard to preserve." The Master said, "If so, then it has been swallowed by it." He said, "Thanks for the acarya's offering." The Master at that moment did not awaken. Soon he returned to the mountain of his original ordination and paid respects to National Master He Shang. After being inspired with the subtle purport, he subsequently filled the position at the monastery as Third generation. In the hall he said: "If I were to fully bring up the essentials of the school, where would you grasp it? Therefore I say to you: from ancient times to the present it constantly reveals its essence, and its function is unobstructed." A monk asked: "I do not ask about the various other things. What is the seed of a born king?" The master said: "Golden branches and jade leaves are not similar; what then?" The monk said: " "If so, within the same there is no attaining of the different." The master said, "What will you do about the matter of not attaining the different?" The monk said, "How can a golden branch continue?" The master said, "This is still words from outside the threshold." He asked, "Does empty space also understand action or not?" The master picked up his staff and said, "This monk deserves a beating." The monk was silent.

襄州定慧和尚。僧問。如何是佛向上事。師曰。無人不驚。僧曰。學人未委在。師曰。不妨難向。問不借時機用如何話祖宗。師曰。闍梨還具慚愧麼。僧便喝。師無語。

The Venerable Dinghui of Xiangzhou. A monk asked: "What is the matter beyond the Buddha?" The Master said: "No one is unstartled." The monk said: "The student has not yet understood." The Master said: "It is no hindrance that it is hard to approach." [The monk] asked: "Without borrowing the right moment, how should one speak of the ancestors?" The Master said: "Does the Acarya still possess a sense of shame?" The monk then shouted. The Master was silent.

福州鼓山清諤宗曉禪師得法於受業和尚(鼓山第四世住)問亡僧遷化向什麼處去也。師曰。時寒不出手。

Chan Master Qing'e Zongxiao of Gushan in Fuzhou obtained the Dharma from the upadhyaya from whom he received his ordination (the fourth-generation abbot of Gushan). A monk asked, "Where does a deceased monk go when he passes away?" The master said, "The weather is cold; I do not put out my hand."

金陵淨德道場沖煦慧悟禪師福州人也。姓和氏。幼不染葷血。自誓出家。登鼓山剃度得法受記。年二十四於洪州豐城為眾開演。時謂小長老。周顯德中江南國主延住光睦。僧問。如何是大道。師曰。我無小徑。曰如何是小徑。師曰。我不知有大道。師次住廬山開先。後居淨德。並聚徒說法。開寶八年歸寂。

Chan Master Chongxu Huiwu of the Jingde Daochang in Jinling was a man of Fuzhou. His surname was He. From childhood he did not touch meat or blood. He made a vow himself to leave the household. He went up Mount Gu to have his head shaved, obtained the Dharma, and received the prediction. At age twenty-four, in Fengcheng of Hongzhou, he expounded for the assembly. At the time he was called Little Elder. During the Xiande era of the Zhou, the ruler of the state of Jiangnan invited him to reside at Guangmu. A monk asked, "What is the great way?" The Master said, "I have no small path." He said, "What is the small path?" The Master said, "I do not know there is a great way." The Master next resided at Kaixian on Mount Lu. Later he dwelled at Jingde. In both places he gathered disciples and expounded the Dharma. In the eighth year of Kaibao he returned to quiescence.

金陵報恩院清護禪師福州長樂人也。姓陳氏。六歲辭親禮鼓山披削。十五納戒。於國師言下發明真趣。暨國師圓寂。乃之建州白雲。閩帥王氏秦賜紫號崇因大師。晉天福八年金陵興師入建城時。統軍查文徽至院。師出延接。查問曰。此中相見時如何。師曰。惱亂將軍。查後請師歸金陵。國主命居長慶院攝眾。周顯德初退歸建州卓庵。時節度使陳誨創顯親報恩禪苑堅請住持。開堂日僧問。諸佛出世天華亂墜。未審和尚出世有何祥瑞。師曰。昨日新雷發。今朝細雨飛。問如何是諸佛玄旨。師曰。草鞋木履。開寶三年五月江南後主再請入住報恩淨德二道場。來往說法。改號妙行禪師。當年十一月示疾預辭國主。二十日平旦聲鍾召大眾囑付訖儼然坐亡。壽五十有五。臘四十。國主厚禮茶毘。收舍利三百餘粒並靈骨。歸葬於建州鷄足山臥雲院建塔。師風神清灑操行孤標。二十年不服綿絹唯衣紙布。辭藻札翰並皆冠眾。五處語要偈頌別行於世。

Chan Master Qinghu of the Bao'en Yuan in Jinling was a man of Changle in Fuzhou. His surname was Chen. At age six he left his parents and paid respects at Mount Gu to be tonsured. At fifteen he received the precepts. Under the National Master's words he clarified the true purport. When the National Master entered quiescence, he went to Baiyun in Jianzhou. The king of Min, of the Wang clan, memorialized to bestow on him the purple robe and the title Chongyin Dashi. (The base text has "Qin bestowed"; it is suspected to be an error for "memorialized to bestow.") In the eighth year of Tianfu of the Jin, when Jinling raised troops and entered Jiancheng, the commanding general Cha Wenhui arrived at the monastery. The Master came out to receive him. Cha asked, "What is it like when we meet here?" The Master said, "It disturbs the general." Cha later invited the Master to return to Jinling. The ruler of the state ordered him to reside at the Changqing Yuan and oversee the assembly. In the early Xiande era of the Zhou he withdrew and returned to Jianzhou to set up a hut. At that time the military commissioner Chen Hui founded the Xianqin Bao'en Chan Grove and earnestly invited him to dwell and preside. On the day of opening the hall, a monk asked, "When the buddhas appear in the world, heavenly flowers rain down in profusion. We do not yet know what auspicious signs there are when the Master appears in the world." The Master said, "Yesterday new thunder sounded; this morning fine rain flies." He asked, "What is the profound purport of the buddhas?" The Master said, "Straw sandals and wooden clogs." In the fifth month of the third year of Kaibao, the later ruler of Jiangnan again invited him to enter the two daochangs of Bao'en and Jingde. He went back and forth expounding the Dharma. His title was changed to Chan Master Miaoxing. In the eleventh month of that year he showed illness and took leave of the ruler of the state in advance. On the twentieth day at dawn he sounded the bell, summoned the great assembly, gave his final instructions, and then sat upright and passed away. His age was fifty-five. His summer retreats were forty. The ruler of the state gave generous rites and cremated him. More than three hundred grains of relics were collected together with his sacred bones. They were returned and buried at the Woyun Yuan on Mount Jizu in Jianzhou, where a stupa was built. The Master's bearing was clear and free, his conduct solitary and lofty. For twenty years he did not wear silk or cotton, only clothing of paper and cloth. His diction and letters were all foremost among the assembly. His essential sayings and verses from five places circulated separately in the world.

吉州青原山行思禪師第七世中

Within the seventh generation of Chan Master Xingsi of Qingyuan Mountain in Jizhou

杭州龍華寺靈照禪師法嗣七人台州瑞巖師進禪師

Seven Dharma heirs of Chan Master Lingzhao of Longhua Temple in Hangzhou: Chan Master Shijin of Ruiyan in Taizhou

台州六通院志球禪師

Chan Master Zhiqiu of Liutong Yuan in Taizhou

杭州雲龍院歸禪師

Chan Master Gui of Yunlong Yuan in Hangzhou

杭州餘杭功臣院道閑禪師

Chan Master Daoxian of Gongchen Yuan in Yuhang, Hangzhou

衢州鎮境遇緣禪師

Chan Master Yuyuan of Zhenjing in Quzhou

福州報國院照禪師

Chan Master Zhao of Baoguo Yuan in Fuzhou

台州白雲廼禪師(已上七人見錄)

Chan Master Nai of Baiyun in Taizhou (the above seven persons are recorded)

明州翠巖令參禪師法嗣二人杭州龍冊寺子興禪師

Two Dharma heirs of Chan Master Lingcan of Cuiyan in Mingzhou: Chan Master Zixing of Longce Temple in Hangzhou

溫州佛㠗知默禪師(已上二人見錄)

Chan Master Zhimo of Fo'ao in Wenzhou (the above two persons are recorded)

福州安國院弘瑫禪師法嗣九人福州白鹿師貴禪師

Nine Dharma heirs of Chan Master Hongtao of Anguo Yuan in Fuzhou: Chan Master Shigui of Bailu in Fuzhou

福州羅山義聰禪師

Chan Master Yicong of Luoshan in Fuzhou

福州安國從貴禪師

Chan Master Conggui of Anguo in Fuzhou

福州怡山藏用禪師

Chan Master Zangyong of Yishan in Fuzhou

福州永隆彥端禪師

Chan Master Yanduan of Yonglong in Fuzhou