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

福州林陽山瑞峰院志端禪師。福州人也。依本部南㵎寺受業。年二十四。謁明真大師。一日有僧問。如何是萬象之中獨露身。明真舉一指。其僧不薦。師於是冥契玄旨。乃入室白曰。適來那僧問話。志端今有省處。明真曰。汝見什麼道理。師亦舉一指曰。遮箇是什麼。明真甚然之。師上堂舉拂子云。曹溪用不盡底。時人喚作頭角生。山僧拈來拂蚊子。薦得乾坤陷落。問如何是西來意。師曰。木馬走似煙石人趁不及。問如何是禪。師曰。今年早去年。僧曰。如何是道。師曰。冬田半折耗。問如何是學人自己。師便與一蹋。僧作接勢。師便與一摑。僧無對。師曰。賺殺人。問如何是逈絕人煙處佛法。師曰。巔山峭峙碧芬芳。僧曰。恁麼即一真之理華野不殊。師曰。不是遮箇道理。問如何是佛法大意。師曰。竹箸一文一雙有僧夜參。師曰。阿誰僧曰。某甲。師曰。泉州沙糖舶上檳榔。僧良久。師曰。會麼。僧曰。不會。師曰。爾若會即廓清五蘊吞盡十方。師開寶元年八月內遺偈曰。

Chan Master Zhiduan of Ruifeng Monastery on Linyang Mountain in Fuzhou. He was a man of Fuzhou. He received his training at Nanjian Monastery in his home district. At age twenty-four, he called upon Great Master Mingzhen. One day a monk asked: "What is it that alone reveals itself amid the ten thousand phenomena?" Mingzhen raised one finger. That monk did not awaken. The Master then secretly matched the profound purport. He entered the room and said: "Just now that monk asked a question. Zhiduan now has a point of awakening." Mingzhen said: "What principle have you seen?" The Master also raised one finger and said: "What is this?" Mingzhen deeply approved of him. The Master ascended the hall, raised his whisk, and said: "What Caoxi could not exhaust, people of the time call the birth of horns. This mountain monk picks it up to brush away mosquitoes. If you can awaken, heaven and earth collapse." Question: "What is the meaning of the coming from the West?" The Master said: "A wooden horse runs like smoke; a stone man cannot catch up." Question: "What is Chan?" The Master said: "This year is early; last year was the same." The monk said: "What is the Way?" The Master said: "Half the winter fields are lost." Question: "What is the student's own self?" The Master then gave him a kick. The monk made as if to catch it. The Master then gave him a slap. The monk had no reply. The Master said: "You have killed people with trickery." Question: "What is the Buddhadharma in a place utterly cut off from human smoke?" The Master said: "The summit mountain stands sheer, blue and fragrant." The monk said: "If so, then the principle of one truth is no different in flowers and wilds." The Master said: "It is not this principle." Question: "What is the great meaning of the Buddhadharma?" The Master said: "Bamboo chopsticks, one coin a pair." A monk came for night consultation. The Master said: "Who is there?" The monk said: "So-and-so." The Master said: "Quanzhou sand sugar, betel nut on a ship." The monk was silent for a long time. The Master said: "Do you understand?" The monk said: "I do not understand." The Master said: "If you understood, you would clear away the five aggregates and swallow the ten directions whole." In the eighth month of the first year of the Kaibao era, the Master left a verse saying:

年來二月二別汝暫相棄

In the second month, the second day of the year, I part from you and for a time forsake one another.

爇灰散四林勿占檀那地

Burn the ashes and scatter them through the four groves; do not occupy the land of the donors.

此偈因侍者傳於外。四眾鹹寫而記之。至明年正月二十八日。州民競入山瞻禮。師身無恙參問如常。至二月一日州主率諸官同至山偵伺經宵。院中如市。二日師齋罷上堂辭眾。時有圓應長老。出眾作禮問曰。雲愁霧慘大眾嗚呼請師一言未在告別。師垂一足。應曰法鏡不臨於此土。寶月又照於何方。師曰。非君境界。應曰。恁麼即漚生漚滅還歸水。師去師來是本常。師作噓聲。復有僧問數則語。師皆酬答然後下座。歸方丈安坐至亥時。問眾曰。世尊滅度是何時節。眾曰。二月十五日子時。師曰。吾今日子時前。言訖長往。

This verse was transmitted outside by an attendant. The four assemblies all copied and recorded it. On the twenty-eighth day of the first month of the following year, the people of the prefecture vied with one another to enter the mountain to pay reverence. The Master's body was without illness, and he questioned and answered as usual. On the first day of the second month, the prefect led all the officials together to the mountain to keep watch through the night. In the monastery it was like a marketplace. On the second day, after the Master finished the meal, he ascended the hall to take leave of the assembly. At that time there was the Elder Yuanying, who came forth from the assembly, made obeisance, and asked: "Clouds grieve and mist is bleak; the great assembly wails. We beg the Master for a word before he takes leave." The Master lowered one foot. Ying said: "The dharma mirror does not approach this land; where else does the jewel moon shine?" The Master said: "It is not your realm." Ying said: "If so, then bubbles arise and bubbles cease and return to water; the Master departs and the Master comes—this is original constancy." The Master made a hissing sound. Again a monk asked several phrases. The Master answered them all, then descended from the seat. Returning to the abbot's quarters, he sat peacefully until the hai hour. He asked the assembly: "When was the World-Honored One's nirvana?" The assembly said: "At the zi hour on the fifteenth day of the second month." The Master said: "I will be before the zi hour today." When he had spoken, he passed away long.

福州興聖滿禪師。師上堂曰。覿面分付不待文宣。具眼投機喚作參玄上士。若能如此所以宗風不墜。僧問。昔日靈山會裡今朝興聖筵中。和尚親傳如何舉唱。師曰。欠汝一問。

Chan Master Xingsheng Man of Fuzhou. The Master ascended the hall and said: "Face to face I entrust it; it does not wait for text and proclamation. One with discerning eye who matches the opportunity is called a superior person who investigates the profound. If one can be like this, therefore the ancestral wind does not fall." A monk asked: "Formerly in the assembly at Vulture Peak, today in the feast at Xingsheng, how does the Master's personal transmission raise and sing it?" The Master said: "I owe you one question."

福州僊宗院明禪師。師上堂曰。幸有如是門風何不烜赫地紹續取去。若也紹得不在三界。若出三界即壞三界。若在三界即礙三界。不礙不壞是出三界。是不出三界。恁麼徹去堪為佛法種子人天有賴。有僧問。拏雲不假風雷便。迅浪如何透得身。師曰。何得棄本逐末。

Chan Master Ming of Xianzong Yuan in Fuzhou. The Master ascended the hall and said: "Fortunately there is such a gate and wind; why not gloriously continue and inherit it? If you can inherit it, you are not in the three realms. If you leave the three realms, you destroy the three realms. If you are in the three realms, you obstruct the three realms. Neither obstructing nor destroying is leaving the three realms; it is not leaving the three realms. If you penetrate thoroughly like this, you can be a seed of the Buddha-dharma, and gods and humans will have reliance." A monk asked: "Grasping clouds does not depend on wind and thunder's convenience; how can one penetrate the swift waves?" The Master said: "How can you abandon the root and pursue the branches?"

福州安國院祥和尚。師上堂頃間乃失聲雲。大是無端。雖然如此事不得已。於中若有未覯者更開方便。還會麼。僧問。不涉方便乞師垂慈。師曰。汝問我答是方便。問應物現形如水中月。如何是月。師提起拂子。僧曰。古人為什麼道水月無形。師曰。見什麼。問如何是宗乘中事。師曰。淮軍散後。問如何是和尚家風。師曰。眾眼難謾。

Preceptor Xiang of Anguo Yuan in Fuzhou. The Master ascended the hall, and after a moment lost his voice and said: "Greatly without cause. Although it is so, in the matter one cannot do otherwise. If among them there are those who have not yet met, I will further open expedient means. Do you understand?" A monk asked: "Not involving expedient means, we beg the Master to bestow compassion." The Master said: "You ask and I answer—this is expedient means." He asked: "Responding to things and manifesting forms like the moon in water. What is the moon?" The Master raised the whisk. The monk said: "Why did the ancients say the water moon has no form?" The Master said: "What do you see?" He asked: "What is the matter in the ancestral vehicle?" The Master said: "After the Huai army dispersed." He asked: "What is the Master's family style?" The Master said: "The many eyes are hard to deceive."

前漳州保福院從展禪師法嗣

Dharma heir of Chan Master Congzhan of the former Baofu Yuan in Zhangzhou

泉州招慶院省僜淨修大師。師初參保福問答冥符。一日保福入大殿覩佛像。乃舉手問師曰。佛恁麼意作麼生。師對曰。和尚也是橫身。曰一橛我自收取。師曰。和尚非唯橫身。保福然之。後住招慶。初開堂升座少頃曰。大眾向後到處遇道伴。作麼生舉似他。若有人舉得試對眾舉看。若舉得免孤負上祖。亦免埋沒後來。古人道通心君子文外相見。還有遮箇人麼。況是曹谿門下子孫合作麼生理論。合作麼生提唱。僧問。昔日覺城東際象王迴旋。今日閩嶺南方如何提接。師曰。會麼。曰恁麼即一機啟處四句難追。未委從上宗門成得什麼邊事。師曰。退後禮拜隨眾上下。問全提不到請師商量。師曰。拊掌得麼。僧曰。恁麼即領會去也。師曰。莫錯。問如何得不傷於己不負於人。師曰。莫屈著汝遮問麼。僧曰。恁麼上來已蒙師指也。師曰。汝又屈著我作麼。問當鋒一句請師道。師曰嗄。僧再問。師曰。瞌睡漢。師問僧。離什麼處。曰報恩。師曰僧堂大小。曰和尚試道看。師曰。何不待問。問學人全身不會請師指示。師曰。還解笑得麼。師又曰。叢林先達者不敢相觸忤。若是初心後學未信直須信取。未省直須省取。不受掠虛。諸人本分去處。未有一時不顯露。未有一物解蓋覆得。如今若要知不用移絲髮地。不用少許工夫。但向博地位中承當取。豈不省心力。既能省得。便與諸佛齊肩。依而行之。緣此事是箇白淨去處。今日須得白淨身心合他。始得自然合古合今脫生離死。古人云。識心達本解無為法方號沙門。如今諸官大眾各須體取。好莫全推過師僧分上。佛法平等上至諸佛下至一切共同此事。既然如此誰有誰無。勤王之外亦須努力。適來說如許多般。蓋不得已而已。莫道從上宗門合恁麼語話。只如從上宗門合作麼生還相悉麼。若有人相悉。山僧今日得雪去也。久立大眾珍重。

Chan Master Shengcheng Jingxiu of Zhaoqing Monastery in Quanzhou. When the Master first went to Baofu to seek guidance, their questions and answers silently matched. One day Baofu entered the great hall and saw the Buddha image. He then raised his hand and asked the Master, saying: "What does the Buddha intend by this?" The Master replied: "The Elder also lays himself across." [Baofu] said: "One stake I will take up myself." The Master said: "The Elder is not merely laying himself across." Baofu agreed. Later he resided at Zhaoqing. When he first opened the hall and ascended the seat, after a short while he said: "The great assembly, wherever you go in the future and meet companions on the path, how will you present it to them? If anyone can present it, try presenting it before the assembly. If you can present it, you will not be ungrateful to the ancestral teachers, and you will not bury those who come later. The ancients said: 'A gentleman who comprehends the mind meets beyond words.' Is there such a person? Moreover, as descendants of the Caoxi gate, how should you reason? How should you proclaim it?" A monk asked: "In former days at the eastern edge of Jue City the Elephant King turned around; today in the southern region of Min Ridge, how do you receive and guide?" The Master said: "Do you understand?" [The monk] said: "If so, then where one mechanism opens, the four phrases cannot pursue. I do not yet know what matter the ancestral gate has accomplished from the beginning." The Master said: "Retreat, pay homage, and follow the assembly up and down." [A monk] asked: "The whole presentation does not arrive; please, Master, discuss it." The Master said: "Is clapping acceptable?" The monk said: "If so, then I have understood and will go." The Master said: "Do not be mistaken." [A monk] asked: "How can one avoid harming oneself and not betraying others?" The Master said: "Do not bend your question like that." The monk said: "If so, then coming up thus, I have already received the Master's instruction." The Master said: "Why do you again bend me?" [A monk] asked: "A single phrase at the point of the spear—please, Master, speak it." The Master said: "Ha!" The monk asked again. The Master said: "You sleepyhead." The Master asked a monk: "What place have you left?" [The monk] said: "Bao'en." The Master said: "How big is the monks' hall?" [The monk] said: "Elder, try to say." The Master said: "Why not wait for the question?" [A monk] asked: "The student does not understand with his whole body; please, Master, instruct." The Master said: "Do you still know how to laugh?" The Master also said: "The predecessors in the monastery did not dare offend one another. If beginners and later students do not yet believe, they must simply believe. If not yet awakened, they must simply awaken. Do not accept falsehood. The place where all of you originally belong has never for a moment been unmanifest. There is not a single thing that can cover it. Now if you want to know it, you need not move a hair's breadth of ground, nor use the slightest effort. Just undertake it in the position of broad mastery—would that not save mental effort? Once you can save it, you will be shoulder to shoulder with all Buddhas. Practice according to it. Because this matter is a pure white place, today you must obtain a pure white body and mind to merge with it; only then will you naturally merge with ancient and modern, escape birth and leave death. The ancients said: 'Recognizing the mind and penetrating the root, understanding the unconditioned dharma, one is then called a shramana.' Now all you officials and the great assembly must each personally realize it. Please do not entirely push it onto the teachers and monks. The Buddha dharma is equal: from the highest Buddhas down to all beings, they share this matter. Since it is so, who has it and who lacks it? Beyond serving the king, you must also exert effort. I have just spoken all these many kinds of things only because I could not do otherwise. Do not say that the ancestral gate should have such words. Just tell me, how should the ancestral gate be? Do you understand one another? If there is anyone who understands, then this mountain monk today gets to clear the snow. Standing long, great assembly, take care."

漳州保福院可儔明辯大師。僧問。如何是和尚家風。師曰。雲在青天水在缾。問如何是吹毛劍。師曰。瞥落也。僧曰。還用也無師曰。莫鬼語。

Chan Master Kechou Mingbian of Baofu Monastery in Zhangzhou. A monk asked: "What is the Elder's family style?" The Master said: "Clouds are in the blue sky, water is in the bottle." [A monk] asked: "What is the sword that blows a hair and cuts it?" The Master said: "It falls in a blink." The monk said: "Is it still used or not?" The Master said: "Do not speak ghost talk."

舒州白水海會院如新禪師。師上堂良久乃曰。禮煩即亂。僧問。從上宗乘如何舉唱。師曰。轉見孤獨。僧曰。親切處乞師一言。師曰。不得雪也聽他。問如何是迦葉頓領底事。師曰。汝若領得我即不悋。僧曰。恁麼即不煩於師去也。師曰。又須著棒爭得不煩。僧問。古人橫說竪說猶未知向上一關[槴-邑+大]子。如何是向上一關[槴-邑+大]子。師曰。賴遇孃生臂短。問如何是祖師意。師曰。要道何難。僧曰。便請師道。師曰。將謂靈利又不仙陀。問羚羊掛角時如何。師曰。恁麼來又恁麼去。僧曰。為什麼如此。師曰。只見好笑不知為什麼如此。

Chan Master Ruxin of Bai Shui Hai Hui Yuan in Shuzhou. The Master ascended the hall and remained silent for a long while, then said, "When rituals are troublesome, chaos ensues." A monk asked, "How should one proclaim the ancestral vehicle transmitted from above?" The Master said, "You turn to see only solitude." The monk said, "I beg the Master for a word on the intimate point." The Master said, "You cannot even get snow, let him be." [A monk] asked, "What is the matter that Kasyapa suddenly grasped?" The Master said, "If you could grasp it, I would not be stingy." The monk said, "If so, then I need not trouble the Master." The Master said, "Again you must receive the stick—how can you avoid trouble?" A monk asked, "The ancients spoke horizontally and vertically, yet still did not know the mechanism of the upward gate. What is the mechanism of the upward gate?" (The base text has this character as '[槴-邑+大]'.) The Master said, "Fortunately the arm born of a mother is short." [A monk] asked, "What is the intention of the Patriarch?" The Master said, "What difficulty is there in speaking the Way?" The monk said, "Then please, Master, speak it." The Master said, "I thought you were sharp, yet you are not immortal." [A monk] asked, "What is it like when the antelope hangs by its horns?" The Master said, "Coming thus and going thus." The monk said, "Why is it so?" The Master said, "I only see what is laughable, I do not know why it is so."

洪州漳江慧廉禪師。師初開堂有僧問。昔日梵王請佛蓋為奉法之心。今日朱紫臨筵。未審師如何拯濟。師曰。別不施行。僧曰。為什麼不施行。師曰。什麼處去來。問師登寶座曲為今時。四眾攀瞻請師接引。師曰。什麼處屈汝。僧曰。恁麼即垂慈方便路。直下不孤人也。師曰。也須收取好。問如何是漳江境。師曰。地藏皺眉。曰如何是境中人。師曰。普賢摻袂。問如何是漳江水。師曰苦。問如何是漳江第一句。師曰。到別處不得錯舉。

Chan Master Huilian of Zhangjiang in Hongzhou. When the Master first opened the hall, a monk asked: "Formerly the Brahma King invited the Buddha because of a mind of upholding the Dharma. Today purple-robed and crimson-robed [dignitaries] approach the mat. This disciple does not know how the Master will rescue and aid them." The Master said: "I do not carry out anything separately." The monk said: "Why do you not carry it out?" The Master said: "Where have you been?" [The monk] asked: "The Master ascends the jeweled seat, bending to suit the present time. The four assemblies look up and gaze; we beg the Master to receive and guide." The Master said: "Where do I slight you?" The monk said: "If so, then it is a path of compassionate skillful means, directly not letting people down." The Master said: "You too must take it up well." [The monk] asked: "What is the realm of Zhangjiang?" The Master said: "Kṣitigarbha furrows his brows." [The monk] said: "What is the person within the realm?" The Master said: "Samantabhadra tugs at his sleeves." [The monk] asked: "What is the water of Zhangjiang?" The Master said: "Bitter." [The monk] asked: "What is the first phrase of Zhangjiang?" The Master said: "Do not wrongly cite it elsewhere."

福州報慈院文欽禪師。問如何是諸佛境。師曰。雨來雲霧暗晴乾日月明。問如何是妙覺明心。師曰。今冬好晚稻出自秋雨成。問如何是妙覺聞心。師曰。雲生碧岫雨降青天。問如何是平常心合道。師曰。吃茶吃飯隨時過。看水看山實暢情。

Chan Master Wenqin of Baoci Monastery in Fuzhou. [A monk] asked: "What is the realm of all Buddhas?" The Master said: "When rain comes, clouds and mist are dark; when it clears and dries, sun and moon are bright." [The monk] asked: "What is the wondrously enlightened bright mind?" The Master said: "This winter's good late rice comes from autumn rain to ripen." [The monk] asked: "What is the wondrously enlightened hearing mind?" The Master said: "Clouds arise on green peaks; rain falls from the blue sky." [The monk] asked: "What is the ordinary mind's accordance with the Way?" The Master said: "Drinking tea and eating rice, passing with the times; looking at water and looking at mountains truly gratifies the feelings."

泉州萬安院清運資化禪師。僧問。龍溪一派晉水分燈。萬安臨筵如何指示。師曰。作麼生摺合。僧曰。未審師還許也無。師曰。更作麼生。僧曰。昔日龍谿密旨今朝萬安顯揚。人天側聆願垂開演。師曰。還聞麼。僧曰。恁麼即五眾已蒙師指的。不異城東十眼開。師曰。五眾且置仁者作麼生。問久處幽冥全身不會乞師指示。師曰。莫屈著汝問麼。曰恁麼即禮拜隨眾上下。師還許也無。師曰。靜處薩婆訶。問諸佛出世震動乾坤和尚出世未審如何。師曰。向汝恁麼道。僧曰。恁麼即不異諸聖去也。師曰。莫亂道。問如何是萬安家風。師曰。苔羹倉米飯。僧曰。忽遇上客來將何秖待。師曰。飯後三巡茶。問如何是萬安境。師曰。一塔松蘿望海清。

Chan Master Qingyun Zihua of Wan'an Monastery in Quanzhou. A monk asked: "The Longxi lineage and the Jin River divide the lamp. At Wan'an's teaching seat, how do you instruct?" The master said: "How do you reconcile it?" The monk said: "I do not know whether the master permits it or not." The master said: "What further?" The monk said: "Formerly Longxi's secret intent, today Wan'an displays it. Humans and gods listen from the side, we beg you to unfold it." The master said: "Do you hear it?" The monk said: "If so, the five assemblies have already received the master's pointing. It is no different from the ten eyes opening east of the city." The master said: "Set aside the five assemblies; what about you, Benevolent One?" Question: "Long dwelling in the dark, the whole body does not understand; we beg the master to instruct." The master said: "Do not wrong your question." He said: "If so, we bow and follow the assembly up and down. Does the master permit it or not?" The master said: "In quietness, Svaha." Question: "When all Buddhas appear in the world, they shake heaven and earth; when the master appears in the world, what then?" The master said: "I speak to you thus." The monk said: "If so, it is no different from the sages." The master said: "Do not speak wildly." Question: "What is Wan'an's family style?" The master said: "Moss soup and granary rice." The monk said: "If a distinguished guest suddenly arrives, how will you entertain him?" The master said: "After the meal, three rounds of tea." Question: "What is Wan'an's realm?" The master said: "One pagoda of pine and dodder gazes at the clear sea."

漳州報恩院道熙禪師。初與保福送書往泉州王太尉處。太尉問。漳南和尚近日還為人也無。師曰。若道為人即屈著和尚。若道不為人。又屈著太尉來問。太尉曰。道取一句待鐵牛能齧草木馬解含煙。師曰。某甲藉口吃飯。太尉良久又問。驢來馬來。師曰。驢馬不同途。太尉曰。爭得到遮裡。師曰。特謝太尉領話。僧問。名言妙句即不問。請師真實。師曰。不阻來意。

Chan Master Daoxi of Bao'en Monastery in Zhangzhou. At first he went with Baofu to deliver a letter to Grand Commandant Wang in Quanzhou. The Grand Commandant asked: "Has the monk of Zhangnan recently saved people or not?" The master said: "If I say he saves people, then I wrong the monk. If I say he does not save people, then I wrong the Grand Commandant's coming to ask." The Grand Commandant said: "Say a sentence, and wait until an iron ox can gnaw grass and a wooden horse understands to hold mist." The master said: "I eat by borrowing another's mouth." The Grand Commandant after a long while asked again: "Has the donkey come, has the horse come?" The master said: "Donkey and horse do not travel the same road." The Grand Commandant said: "How did they get here?" The master said: "Especially thanks to the Grand Commandant for accepting the words." A monk asked: "Famous words and wonderful phrases I do not ask; I beg the master for the real." The master said: "I do not obstruct your coming intent."

泉州鳳凰山從琛洪忍禪師。問如何是和尚家風。師曰。門風相似即無阻矣。學人不是其人。僧曰。忽遇恁麼人時如何。師曰。不可預搔而待癢。問學人根思遲迴方便門中乞師傍瞥。師曰。傍瞥。僧曰。深領師旨安敢言乎。師曰。太多也。師有時上堂。有僧出來禮拜退後立。師曰。我不如汝。僧應諾。師曰。無人處放下著。問昔日靈山會上佛以一音演說。今日請師一音演說。師良久。僧曰。恁麼即大眾頓息疑網去也。師曰。莫塗汙大眾好。問諸佛皆以大事因緣故出現於世。未審和尚如何拯濟。師曰。大好風涼。問如何是學人自己事。師曰。暗算流年事可知。問如何是鳳凰境。師曰。雪夜觀明月。問如何是西來意。師曰。作人醜差。僧曰。為人何在。師曰。莫屈著汝麼。

Chan Master Congchen Hongren of Phoenix Mountain in Quanzhou. Question: "What is the master's family style?" The master said: "If the family style is similar, then there is no obstruction. The student is not that person." The monk said: "If one suddenly meets such a person, what then?" The master said: "One cannot scratch in advance waiting for the itch." Question: "The student's faculties and thinking are slow; among the gates of skillful means, I beg the master to glance aside." The master said: "Glance aside." The monk said: "I deeply receive the master's intent; how dare I speak of it?" The master said: "Too much." Once the master ascended the hall. A monk came out, bowed, and stood back. The master said: "I am not as good as you." The monk responded. The master said: "Put it down where no one is." Question: "Formerly at the Vulture Peak assembly, the Buddha expounded with one sound. Today we beg the master to expound with one sound." The master was silent for a long while. The monk said: "If so, the great assembly suddenly ceases the net of doubt." The master said: "Do not smear the great assembly." Question: "All Buddhas appear in the world for the sake of the great matter. We do not know how the master rescues." The master said: "Very good, the wind is cool." Question: "What is the student's own matter?" The master said: "Secretly calculating the passing years, the matter can be known." Question: "What is Phoenix's realm?" The master said: "On a snowy night, watch the bright moon." Question: "What is the meaning of the coming from the West?" The master said: "Being a person is ugly and inferior." The monk said: "Where is the saving of people?" The master said: "Do not wrong your question."

福州永隆院瀛和尚明慧禪師。師上堂曰。謂言侵早起更有夜行人。似即似是即不是。珍重。問無為無事人為什麼卻是金鎖難。師曰。為斷麁纖貴重難留。曰為什麼道無為無事人逍遙實快樂。師曰。為鬧亂且要斷送。有僧參。師曰。不要得許多般數速道速道。僧無對。師有時示眾曰。日出卯用處不須生善巧。問如何進向得達本源。師曰。依而行之。

Chan Master Minghui of Yonglong Monastery in Fuzhou, [known as] Reverend Ying. The Master ascended the hall and said: "It is said that one who rises early still has a night traveler [ahead]. It seems so, yet it is not; it seems not, yet it is. Take care." [A monk] asked: "The person of non-action and no affairs—why is it that for him the golden lock is difficult?" The Master said: "Because cutting off the coarse and fine is precious and weighty, hard to retain." [The monk] said: "Why is it said that the person of non-action and no affairs is carefree and truly happy?" The Master said: "Because amid clamor and confusion, one must yet send [them] off." There was a monk who came to pay respects. The Master said: "Do not get involved in so many categories; speak quickly, speak quickly." The monk had no reply. At times the Master addressed the assembly, saying: "At sunrise in the mao hour, in its function there is no need to produce cleverness." [A monk] asked: "How should one advance so as to reach the source?" The Master said: "Follow it and practice it."

洪州清泉山守清禪師福州閩縣人也。姓林氏。出家於巖背山。悟心之後受請居清泉。玄侶臻集。問如何是佛。師曰問。僧曰。如何是祖。師曰答。僧問。和尚見古人得箇什麼便住此山。師曰。情知汝不肯。僧曰。爭知某甲不肯。師曰。鑒貌辨色。問親切處乞師一言。師曰。莫過此。問古人面壁為何事。師曰屈。曰恁麼即省心力。師曰。何處有恁麼人。問諸餘即不問。如何是向上事。師曰。消汝三拜不消汝三拜。

Chan Master Shouqing of Qingquan Mountain in Hongzhou was a native of Min County, Fuzhou. His surname was Lin. He left home at Yanbei Mountain. After awakening to the mind, he was invited to reside at Qingquan. Assemblies of seekers gathered. [A monk] asked: "What is the Buddha?" The Master said: "Ask." The monk said: "What is the Patriarch?" The Master said: "Answer." A monk asked: "What did the Master see in the ancients that made him dwell on this mountain?" The Master said: "I know well that you will not accept it." The monk said: "How do you know that I will not accept it?" The Master said: "By observing appearance and distinguishing countenance." [A monk] asked: "In the intimate place, I beg the Master for a word." The Master said: "Do not pass beyond this." [A monk] asked: "Why did the ancients face the wall?" The Master said: "Wronged." [The monk] said: "If so, then one may save mental effort." The Master said: "Where is there such a person?" [A monk] asked: "I do not ask about all the rest. What is the matter above and beyond?" The Master said: "Three bows may be spared you, three bows may not be spared you."

漳州報恩院行崇禪師。問如何是佛法大意。師曰。碓擣磨磨。問曹谿一路請師舉揚。師曰。莫屈著曹谿麼。曰恁麼即群生有賴。師曰。汝也是老鼠吃鹽。問不涉公私如何言論。師曰。吃茶去。問丹霞燒木佛意作麼生。師曰。時寒燒火向。曰翠微迎羅漢意作麼生。師曰。別是一家春。

Chan Master Xingchong of Baoen Monastery in Zhangzhou. [A monk] asked: "What is the great meaning of the Buddhadharma?" The Master said: "Pound in the mortar, grind at the mill." [A monk] asked: "The one road of Caoxi—please, Master, raise and spread it." The Master said: "Do not wrong Caoxi, will you?" [The monk] said: "If so, then the multitude of beings has something to rely on." The Master said: "You too are a mouse eating salt." [A monk] asked: "Without involving public or private, how should one speak?" The Master said: "Go drink tea." [A monk] asked: "What is the meaning of Danxia burning the wooden Buddha?" The Master said: "When the weather is cold, burn fire to face." [The monk] said: "What is the meaning of Cuiwei welcoming the arhats?" The Master said: "A separate family's spring."

潭州嶽麓山和尚師上堂良久。謂眾曰。昔日毘盧今朝嶽麓珍重。問如何是聲色外句。師曰。猿啼鳥叫。問師唱誰家曲宗風嗣阿誰。師曰。五音六律。問截舌之句請師舉揚。師曰。日能熱月能涼。

The Reverend of Yuelu Mountain in Tanzhou ascended the hall and was silent for a long time. He said to the assembly: "Vairocana of former days, Yuelu of today. Take care." [A monk] asked: "What is the sentence outside of sound and form?" The Master said: "Gibbons cry, birds call." [A monk] asked: "Whose family melody does the Master sing? Whose ancestral style does he inherit?" The Master said: "The five notes and six pitches." [A monk] asked: "The sentence that cuts off the tongue—please, Master, raise and spread it." The Master said: "The sun can be hot, the moon can be cool."

朗州德山德海禪師僧問。靈山一會何人得聞。師曰。闍梨得聞。曰未審靈山說箇什麼。師曰。即闍梨會。問如何是該天括地句。師曰。千界搖動。問從上宗乘以何為驗。師曰。從上且置即今作麼生驗。曰。大眾總見。師曰。話墮也。問如何是祖師西來意。師曰擘。

Chan Master Dehai of Deshan in Langzhou. A monk asked: "At the assembly on Vulture Peak, who was able to hear?" The Master said: "You, O acarya, were able to hear." [The monk] said: "I do not know what was spoken on Vulture Peak." The Master said: "That is precisely what you, O acarya, understand." [A monk] asked: "What is the sentence that encompasses heaven and encloses earth?" The Master said: "A thousand realms shake and move." [A monk] asked: "By what is the ancestral vehicle from above verified?" The Master said: "What is from above is set aside for now; as for right now, how do you verify it?" [The monk] said: "The great assembly all see it." The Master said: "The words have fallen." [A monk] asked: "What is the meaning of the Patriarch's coming from the west?" The Master said: "Split open."

泉州後招慶和尚。問末後一句請師商量。師曰。塵中人自老天際月常明。問如何是和尚家風。師曰。一瓶兼一缽到處是生涯。問如何是佛法大意。師曰。擾擾怱怱晨雞暮鐘。

The Reverend of Houzhaoqing in Quanzhou. [A monk] asked: "The final sentence—please, Master, discuss it." The Master said: "The person amid dust has always been old; the moon at the horizon is forever bright." [A monk] asked: "What is the Master's family style?" The Master said: "One bottle and one bowl—everywhere is livelihood." [A monk] asked: "What is the great meaning of the Buddhadharma?" The Master said: "Troubled and hurried, morning rooster, evening bell."

朗州梁山簡禪師師問新到僧。什麼處來。曰藥山來。師曰。還將得藥來麼。僧曰。和尚住山不錯。

Chan Master Jian of Liangshan in Langzhou. The Master asked a newly arrived monk: "Where do you come from?" [The monk] said: "I come from Yaoshan." The Master said: "Did you also bring medicine?" The monk said: "The Master dwelling on the mountain is not mistaken."

洪州高安縣建山澄禪師。開堂日有僧問牧長請命和尚如何舉揚宗教。師曰。還聞麼。僧曰恁麼即大眾有賴。師曰。還是不聞。問如何是法王劍。師曰。可惜許。曰如何是人王劍師曰。塵埋床下履風動架頭巾。問一代時教接引今時。未審祖宗如何示人。師曰一代時教已有人問了也。曰和尚如何示人。師曰惆悵庭前紅莧樹。年年生葉不生華。問故歲已去新歲到來。還有不受歲者無。師曰。作麼生。僧曰。恁麼即不受歲也。師曰。城上已吹新歲角。窓前猶點舊年燈。僧曰。如何是舊年燈。師曰。臘月三十日。

Chan Master Jianshan Cheng of Gao'an County, Hongzhou. On the day he opened the hall, a monk asked, "The shepherd chief has requested the master's life; how will you promote the teachings of the school?" The master said, "Do you still hear it?" The monk said, "If so, then the great assembly has something to rely on." The master said, "Still, you do not hear it." He asked, "What is the Dharma King's sword?" The master said, "What a pity!" He said, "What is the Human King's sword?" The master said, "Dust buries the shoes beneath the bed; wind stirs the scarf on the rack." He asked, "The teachings of one age guide people today. I wonder how the ancestral school shows people." The master said, "The teachings of one age have already been asked about by someone." He said, "How does the master show people?" The master said, "Melancholy is the red amaranth tree before the courtyard; year after year it grows leaves but no flowers." He asked, "The old year has gone and the new year has arrived. Is there one who does not receive the year?" The master said, "How is it?" The monk said, "If so, then one does not receive the year." The master said, "On the city wall the new year's horn has already blown; before the window the old year's lamp still burns." The monk said, "What is the old year's lamp?" The master said, "The thirtieth day of the twelfth month."

福州康山契穩法寶大師。初開堂有僧問。威音王已後次第相承。未審師今一會法嗣何方。師曰。象骨舉手龍谿點頭。問圓明湛寂非師旨。學人因底卻不明。師曰。辨得未。僧曰。恁麼即識性無根去也。師曰。隔靴搔癢。

Great Master Qiweng Fabao of Kangshan, Fuzhou. When he first opened the hall, a monk asked, "After King Majestic Sound, the succession has passed down in order. I wonder whose Dharma heir the master's assembly today belongs to." The master said, "Elephant Bone raises his hand; Dragon Stream nods." He asked, "Perfect clarity and profound stillness are not the master's intent; why is it that the student nevertheless does not understand?" The master said, "Have you discerned it or not?" The monk said, "If so, then the nature of consciousness has no root." The master said, "Scratching an itch through a boot."

潭州延壽寺慧輪大師。僧問。寶劍未出匣時如何。師曰。不在外。曰出匣後如何。師曰。不在內。問如何是一色。師曰。青黃赤白。曰大好一色。師曰將謂無人也有一箇半箇。

Great Master Huilun of Yanshou Temple, Tanzhou. A monk asked, "What is it like before the precious sword leaves its sheath?" The master said, "Not outside." He said, "What about after it leaves the sheath?" The master said, "Not inside." He asked, "What is one color?" The master said, "Blue, yellow, red, white." He said, "A very fine one color!" The master said, "I thought there was no one, but there is one or half of one."

泉州西明院琛禪師。僧問。如何是和尚家風。師曰。竹箸瓦椀。僧曰。忽遇上客來時如何秖待。師曰。黃韲倉米飯。問如何是祖師西來意。師曰。問取露柱看。

Chan Master Chen of Ximing Monastery, Quanzhou. A monk asked, "What is the master's family style?" The master said, "Bamboo chopsticks and clay bowls." The monk said, "If a guest of honor suddenly arrives, how will you receive him?" The master said, "Yellow pickled vegetables and coarse rice." He asked, "What is the ancestral teacher's meaning in coming from the west?" The master said, "Go ask the exposed pillar and see."

前南嶽金輪可觀禪師法嗣

Dharma heirs of the former Chan Master Jinguan Keguan of Nanyue

後南嶽金輪和尚。僧問。如何是金輪第一句。師曰。鈍漢。問如何是金輪一隻箭。師曰。過也。曰臨機一箭誰是當者。師曰。倒也。

The later Reverend Jinguan of Nanyue. A monk asked, "What is Jinguan's first phrase?" The master said, "Dull fellow." He asked, "What is Jinguan's single arrow?" The master said, "Gone past." He said, "When facing the moment, who is the one hit by a single arrow?" The master said, "Fallen."

前泉州睡龍道山溥禪師法嗣

Dharma heirs of the former Chan Master Pushan of Daoshan, Shuilong, Quanzhou

漳州保福院清豁禪師福州永泰人也。少而聰敏。禮鼓山興聖國師落髮稟具。初謁大章山契如庵主(有語具如庵主章出焉)後參睡龍。睡龍一日問曰。豁闍梨。見何尊宿來還悟也未。曰清豁嘗訪大章得箇信處。睡龍於是上堂集大眾召曰。請豁闍梨。出對眾燒香說悟處。老僧與汝證明。師乃拈香曰。香已拈悟即不悟。睡龍大悅而許之。上堂謂眾曰。山僧今與諸人作箇和頭。和者默然不和者說。有頃間又曰。和與不和切在如今。山僧帶些子事。珍重僧問。家貧遭劫時如何。師曰。不能盡底去。曰為什麼不盡底去。師曰。賊是家親。曰既是家親為什麼翻成家賊。師曰。內既無應外不能為。曰忽然捉敗功歸何所。師曰。賞亦未曾聞。曰恁麼即勞而無功。師曰。功即不無成而不處。曰既是成功為什麼不處。師曰。不見道。太平本是將軍致。不使將軍見太平。問如何是西來意。師曰。胡人泣漢人悲。師將順世捨眾欲入山待滅。過薴谿石橋乃遺偈言。

Chan Master Qinghuo of Baofu Yuan in Zhangzhou was a man of Yongtai in Fuzhou. He was intelligent and sharp-witted from youth. He had his head shaved and received full ordination under National Teacher Xingsheng of Gushan. He first paid a visit to Hermit-Master Qiru of Dazhang Mountain (there are sayings, fully given in the chapter of Hermit-Master Ru, which is cited there), and afterward studied under Shuilong. One day Shuilong asked Shuo: "Shuo the acarya, what venerable masters have you seen? Have you awakened or not?" Shuo said: "Qinghuo once visited Dazhang and obtained a place of confidence." Shuilong then ascended the hall, assembled the great assembly, and summoned Shuo: "Please, Shuo the acarya, come forward before the assembly, burn incense, and speak of your place of awakening. This old monk will certify it for you." The master then took up incense and said: "The incense is already held up; as for awakening, there is no awakening." Shuilong was greatly delighted and approved of him. He ascended the hall and said to the assembly: "This mountain monk today will make a harmony for all of you. Those who harmonize remain silent; those who do not harmonize speak." After a short while he also said: "Harmonizing and not harmonizing are crucially a matter of the present. This mountain monk has a little business. Take care." A monk asked: "What is it like when a poor family suffers robbery?" The master said: "One cannot go all the way through." He said: "Why can one not go all the way through?" The master said: "The thief is a family intimate." He said: "Since he is a family intimate, why does he instead become a family thief?" The master said: "When there is no response within, the outside cannot act." He said: "If suddenly he is caught and defeated, to what is the merit attributed?" The master said: "Reward has also never been heard of." He said: "If so, then it is toil without merit." The master said: "Merit is not absent, but accomplished yet not dwelt in." He said: "Since it is accomplishment, why not dwell in it?" The master said: "Do you not see it said: 'Great peace is originally brought about by the general; / He does not let the general see the great peace.'" He asked: "What is the meaning of coming from the West?" The master said: "The barbarian weeps, the Han man grieves." When the master was about to accord with the world, he left the assembly and wished to enter the mountains to await extinction. Passing the Stone Bridge at Zhuxi, he then left a verse saying:

世人休說路行難鳥道羊腸咫尺間

People of the world, stop saying the road is hard to walk; / The bird path and sheep's entrails are within a foot or so.

珍重薴谿谿畔水汝歸滄海我歸山

Take care, waters beside Zhuxi Stream; / You return to the blue sea, I return to the mountains.

即往貴湖卓庵。未幾謂門人曰。吾滅後將遺骸施諸蟲螘勿置墳塔。言訖潛入湖頭山坐磐石儼然長往。弟子戒因入山尋見。稟遺命延留七日。竟無蟲螘之所侵食。遂就闍維散於林野。今泉州開元寺淨土院影堂存焉。

He then went to Guihu and set up a hut. Before long he said to his disciples: "After my extinction, give my remains to the insects and ants; do not set up a grave or stupa." When he had finished speaking, he quietly entered Hutou Mountain, sat on a flat rock, and solemnly passed on. His disciple Jieyin entered the mountain and found him. Respectfully following the final command, he kept him for seven days. In the end there was no place where insects or ants had eaten him. He was then cremated and the ashes scattered in the forests and fields. Today the portrait hall of the Jingtu Court of Kaiyuan Monastery in Quanzhou still preserves it.

前韶州雲門山文偃禪師法嗣

Dharma heir of Chan Master Wenyin of Yunmen Mountain in Shaozhou, formerly.

韶州白雲祥和尚實性大師。初住慈光院。廣主劉氏召入府說法。時有僧問。覺華才綻正遇明時。不昧宗風乞師方便。師曰。我王有令。問教意祖意同別。師曰。不別。曰恁麼即同也。師曰。不妨領話。問諸佛未出世普遍大千白雲一會如何。師曰。賺卻幾人來。曰恁麼即四眾何依。師曰。勿交涉。問即心即佛示誨之辭。不涉前言如何指教。師曰。東西且置南北作麼生。問如何是和尚家風。師曰。石橋那畔有遮邊無會麼。僧曰。不會。師曰。且作丁公吟。問衣到六祖為什麼不傳。師曰。海晏河清。問如何是和尚接人一路。師曰。來朝更獻楚王看。問從上宗乘如何舉揚。師曰。今日未吃茶。師上堂謂眾曰。諸人會麼。但街頭市尾屠兒魁膾地獄鑊湯處會取。若恁麼會堪與人為師為匠。若向衲僧門下天地懸殊。更有一般底。只向長連床上作好人去。汝道此兩般人那箇有長處。無事珍重。師問僧。什麼處來。曰云門來。師曰。裡許有多少水牛。曰一箇兩箇。師曰。好水牛。師問僧。不壞假名而譚實相作麼生。僧曰。遮箇是椅子。師以手撥雲。將鞋袋來。僧無對(雲門和尚聞之乃雲。須是他始得)師將示滅白眾曰。某甲雖提祖印未盡其中。諸仁者且道其中事作麼生。莫是無邊中間內外已否。如是會解即大地如鋪沙去。此即他方相見。言訖告寂。

The Reverend Xiang of Baiyun in Shaozhou, Master Shixing. He first resided at Ciguang Monastery. The ruler of Guang, of the Liu family, summoned him into the prefectural residence to expound the Dharma. At that time a monk asked: "The flower of enlightenment has just bloomed and rightly meets the bright era. Without obscuring the ancestral style, I beg the Master for an expedient means." The Master said: "My king has an order." He asked: "Are the meaning of the teachings and the ancestral meaning the same or different?" The Master said: "Not different." He said: "If so, then they are the same." The Master said: "You may as well accept the words." He asked: "Before the Buddhas appeared in the world, they pervaded the great thousand worlds. How is the single assembly of Baiyun?" The Master said: "How many people has it deceived?" He said: "If so, on what do the four assemblies rely?" The Master said: "No connection." He asked: "'This very mind is Buddha' — these are words of instruction. Without touching former words, how do you point and teach?" The Master said: "Set aside east and west for now — what will you do about north and south?" He asked: "What is the Master's family style?" The Master said: "Beyond the stone bridge there is, on this side there is not. Do you understand?" The monk said: "I do not understand." The Master said: "For now, make it a Ding Gong chant." He asked: "Why was the robe not transmitted after the Sixth Patriarch?" The Master said: "The seas are calm and the rivers clear." He asked: "What is the Master's one road for receiving people?" The Master said: "Tomorrow morning, present it again for the King of Chu to see." He asked: "How should the ancestral vehicle from above be proclaimed?" The Master said: "Today I have not yet drunk tea." The Master ascended the hall and addressed the assembly: "Do you all understand? Just understand it at the street corners and market ends, among butchers and meat-cutters, in the hells and cauldron of boiling water. If you understand in this way, you are fit to be a teacher and a master for people. But if you turn toward the gate of patch-robed monks, heaven and earth are vastly apart. There is moreover a type of person who only goes to the long sitting platform and becomes a good person. Tell me, which of these two kinds of people has an advantage? Nothing further. Take care." The Master asked a monk: "Where have you come from?" He said: "From Yunmen." The Master said: "How many water buffaloes are in there?" He said: "One or two." The Master said: "Good water buffaloes." The Master asked a monk: "Not destroying provisional names while speaking of ultimate reality — how is it?" The monk said: "This is a chair." The Master moved his hand and said: "Bring the shoe bag." The monk had no reply. (When the Reverend Yunmen heard of this, he said: "It must be someone like him, and then he can do it.") When the Master was about to demonstrate his extinction, he announced to the assembly: "Although I have carried the ancestral seal, I have not exhausted its middle. All you benevolent ones, tell me — how is the matter within it? Is it not that boundless, middle, inner, and outer are already so? If you understand and comprehend in this way, then the great earth is spread out like sand. This is meeting in another place." When his words were finished, he announced his quiescence.