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

朗州德山第九世緣密圓明大師。師上堂示眾曰。僧堂前事時人知有。佛殿後事作麼生。師又曰。德山有三句語。一句函蓋乾坤。一句隨波逐浪。一句截斷眾流。時有僧問。如何是透法身句。師曰。三尺杖子攪黃河。問百華未發時如何。師曰。黃河水渾流。曰發後如何。師曰幡竿頭指天。問不犯辭鋒時如何。師曰。天台南嶽。曰便恁麼去如何。師曰。江西湖南。問佛未出世時如何。師曰。河裡盡是木頭船。曰出世後如何。師曰。遮頭蹋著那頭軒。問己事未明如何辨得。師曰。須彌山頂上。曰直恁麼去如何。師曰。腳下水淺深。問達磨未來時如何。師曰。千年松倒掛。曰來後如何。師曰。金剛努起拳。問師未出世時如何。師曰。佛殿正南開。曰師出世後如何。師曰。白雲山上起。曰出與未出還分不分。師曰。靜處薩婆訶。問如何是和尚家風。師曰。南山起雲北山下雨。問如何是應用之機。師喝。僧曰。只遮箇為復別有。師乃打之。問大用現前不存軌則時如何。師曰。黑地打破甕。僧退步。師乃打。問佛未出世時如何。師曰。猢猻繫露柱。曰出世後如何。師曰。猢猻入布袋。問文殊與維摩對談何事。師曰。並汝三人無繩自縛。問如何是佛。師曰。滿目荒榛。曰學人不會。師曰。勞而無功。問盡大地致一問不得時如何。師曰。話墮也。曰大眾總見。師便打。

Chan Master Yuanming of the ninth generation at Deshan in Langzhou, [posthumously titled] Great Master Yuanming. When the Master ascended the hall to address the assembly, he said: "The matter before the monks' hall—people of the time know it exists. The matter behind the Buddha hall—how do you understand it?" The Master also said: "Deshan has three phrases. One phrase encompasses heaven and earth. One phrase follows the waves and pursues the currents. One phrase cuts off all streams." At that time a monk asked: "What is the phrase that penetrates the dharmakaya?" The Master said: "A three-foot staff stirs the Yellow River." He asked: "What is it like before the hundred flowers bloom?" The Master said: "The Yellow River's waters flow muddy." He said: "What about after they bloom?" The Master said: "The banner pole's tip points to heaven." He asked: "What is it like when one does not violate the edge of words?" The Master said: "Tiantai, Nanyue." He said: "What about going on just like this?" The Master said: "Jiangxi, Hunan." He asked: "What was it like before the Buddha appeared in the world?" The Master said: "The river is full of wooden boats." He said: "What about after he appeared in the world?" The Master said: "Step on this end and the other end lifts." He asked: "When one's own matter is not yet clear, how can one discern it?" The Master said: "On the summit of Mount Sumeru." He said: "What about going straight on like this?" The Master said: "The depth of the water beneath your feet." He asked: "What was it like before Bodhidharma came?" The Master said: "A thousand-year pine hangs upside down." He said: "What about after he came?" The Master said: "Vajra clenches his fist." He asked: "What was it like before the Master appeared in the world?" The Master said: "The Buddha hall opens directly to the south." He said: "What about after the Master appeared in the world?" The Master said: "White clouds rise on the mountain." He said: "Having appeared or not appeared—are they still distinguished or not?" The Master said: "In the still place, svaha." He asked: "What is the Master's family style?" The Master said: "Clouds rise on the southern mountain, rain falls on the northern mountain." He asked: "What is the mechanism of responsive function?" The Master shouted. The monk said: "Is it just this, or is there something else?" The Master then struck him. He asked: "What about when the great function appears before one and no rules are kept?" The Master said: "Break a jar in the dark." The monk stepped back. The Master then struck him. He asked: "What was it like before the Buddha appeared in the world?" The Master said: "A monkey tied to a dewy pillar." He said: "What about after he appeared in the world?" The Master said: "A monkey enters a cloth bag." He asked: "What matter did Manjushri and Vimalakirti discuss face to face?" The Master said: "Together with you three people, binding yourselves without rope." He asked: "What is the Buddha?" The Master said: "Eyes full of wild thorns." He said: "The student does not understand." The Master said: "Toil without merit." He asked: "What about when one cannot bring up a single question though the whole great earth is exhausted?" The Master said: "The words have fallen." He said: "The great assembly all sees." The Master then struck him.

潭州水西南臺道遵和尚法雲大師。師上堂謂眾曰。從上宗乘合作麼生提綱。合作麼生言論。將佛法兩字當得麼。真如解脫當得麼。雖然如是細不通風大通車馬。若約理化門中。一言啟口震動乾坤。山河大地海晏河清。三世諸佛說法現前。若也分明。古佛殿前同登彼岸。無事珍重。問如何是西來意。師曰。下坡不走。問牛頭未見四祖時如何。師曰。著衣吃飯。曰見後如何。師曰。缽盂壁上掛。問如何是真如含一切。師曰。分明。曰為什麼有利鈍。師曰。四天打鼓樓上擊鐘。問如何是南臺境。師雲。金剛手指天。問如何是色空。師曰。道士著真紅。問十二時中時時不離如何。師曰諦。

Chan Master DaoZun, Great Master Fayun, of the South Terrace southwest of the water in Tanzhou. When the Master ascended the hall, he addressed the assembly: "For the ancestral vehicle above, how should one raise the essential? How should one speak? Can the two words 'Buddha Dharma' bear it? Can true suchness and liberation bear it? Although it is thus, when fine, not even wind passes through; when great, carriages and horses pass through. If one approaches it within the gate of teaching and transformation, as soon as a single word is spoken it shakes heaven and earth; mountains, rivers, and the great earth are calm seas and clear rivers. The buddhas of the three times preach the Dharma before one; if one is clear, before the ancient buddha hall one together ascends the other shore. Nothing further. Take care." He asked: "What is the meaning of the coming from the West?" The Master said: "Going downhill, do not go." He asked: "What was it like when Niutou had not yet seen the Fourth Patriarch?" The Master said: "Putting on clothes, eating food." He said: "What about after seeing him?" The Master said: "The alms bowl hangs on the wall." He asked: "What is it like when true suchness contains all things?" The Master said: "Clearly." He said: "Why are there sharp and dull [faculties]?" The Master said: "The four heavens beat drums, on the tower one strikes the bell." He asked: "What is the realm of South Terrace?" The Master said: "The vajra's finger points to heaven." He asked: "What is form and emptiness?" The Master said: "The Daoist wears true red." He asked: "What about not departing from it at all times throughout the twelve periods?" The Master said: "Dhi."

韶州雙峰山興福院竟欽和尚。慧真廣悟禪師益州人也。受業於峨眉洞溪山黑水寺。觀方慕道。預雲門法席密承指喻。乃開山創院漸成叢林。開堂日雲門和尚躬臨證明。僧問。如何是佛法大意。師曰。日出方知天下朗。無油那點佛前燈。問如何是雙峰境。師曰。夜聽水流庵後竹。晝看雲起面前山。問如何是法王劍。師曰。鉛刀徒逞不若龍泉。曰用者如何。師曰。藏鋒猶不許。露刃更何堪。問賓頭盧應供四天下還得遍也無。師曰。如月入水。問如何是用而不雜。師曰。明月堂前垂玉露。水精殿裡撒真珠。有行者問。某甲遇賊來時。若殺即違佛教不殺又違王勅。未審師意如何。師曰。官不容針私通車馬。廣主劉氏嘗親問法要。至太平興國二年三月戒門人曰。吾不久去世。汝可就本山頂預修墳塔。至五月二十三日工畢。師曰。後日子時行矣。及期會雲門爽和尚溫門舜峰長老等七人夜話。侍者報三更。師索香焚之合掌而逝。

The Venerable Jingqin of Xingfu Monastery on Shuangfeng Mountain in Shaozhou. Chan Master Huizhen Guangwu was a man of Yizhou. He received his training at Heishui Monastery on Dongxi Mountain in Emei. He wandered to seek the Way, and having attended the Dharma seat of Yunmen, he secretly received his pointing instruction. Thereupon he opened the mountain and founded the monastery, which gradually became a forest grove. On the day of opening the hall, the Venerable Yunmen personally came to certify him. A monk asked, "What is the great meaning of the Buddhadharma?" The Master said, "Only when the sun rises does one know the world is bright. Without oil, how can one light the lamp before the Buddha?" He asked, "What is the realm of Shuangfeng?" The Master said, "At night I listen to the water flow in the bamboo behind the hut; by day I watch the clouds rise from the mountain before me." He asked, "What is the Dharma King's sword?" The Master said, "A leaden knife merely shows off; it is not equal to Longquan." He said, "What about the one who uses it?" The Master said, "Concealing the blade is still not permitted; how much less can baring the edge be endured?" He asked, "Can Pindola, receiving offerings throughout the four continents, also reach everywhere?" The Master said, "Like the moon entering water." He asked, "What is it to use without mixing?" The Master said, "In the Hall of the Bright Moon, jade dew hangs down; in the Crystal Palace, true pearls are scattered." A postulant asked, "If I meet bandits coming, if I kill them I violate the Buddha's teaching; if I do not kill them I violate the king's edict. I do not yet understand the Master's intention. What is it?" The Master said, "Officially, not a needle is tolerated; privately, carriages and horses pass through." The sovereign of Guang, of the Liu family, once personally asked about the essentials of the Dharma. In the third month of the second year of Taiping Xingguo, he admonished his disciples, saying, "I shall not long remain in the world. You should go to the summit of this mountain and prepare a burial stupa in advance." By the twenty-third day of the fifth month the work was finished. The Master said, "The day after tomorrow at the hour of zi I shall go." When the time came, he gathered with the Venerable Shuang of Yunmen, the Elder Shunfeng of Wenmen, and seven others for a night conversation. The attendant reported that it was the third watch. The Master called for incense, burned it, joined his palms, and passed away.

韶州資福和尚。僧問。不問宗乘請師心印。師曰。不答遮箇話。曰為什麼不答。師曰。不副前言。問覿面難逢處。如何顧險夷。乞師垂半偈。免使後人疑。師曰。鋒前一句超調御。擬問如何歷劫違。曰恁麼即東山西嶺時人知有。未審資福庭前誰家風月。師曰。領取前話。

The Venerable Zifu of Shaozhou. A monk asked: "Not asking about the teachings of the schools, I beg the master's mind-seal." The master said: "I do not answer that question." He said: "Why do you not answer?" The master said: "It does not accord with your preceding words." He asked: "Where face-to-face encounter is hard to meet, how shall one attend to danger and safety? I beg the master to let fall half a verse, so that later people may not doubt." The master said: "One phrase before the point surpasses tuning and driving; to plan to ask how—through kalpas you will go against it." He said: "If so, then when East Mountain and West Ridge are known by people of the time, I wonder whose house and whose wind and moon are before Zifu's courtyard?" The master said: "Take up the preceding words."

廣州新會黃雲元禪師。初開堂以手拊繩床雲。諸人還識廣大須彌之座也無。若不識看老僧乃升座。問如何是大漢國境。師曰。歌謠滿路。問教雲。龍披一縷金翅不吞。和尚三事全披如何。師曰。還免得麼。師上堂拈古人語云。觸目未曾無臨機何不道。又云。觸目未曾無臨機道什麼。

Chan Master Huangyun Yuansheng of Xinhui in Guangzhou. When he first opened the hall, he struck the rope-bed with his hand and said: "Do all of you still recognize the vast jeweled seat of Sumeru? If you do not recognize it, look at the old monk." Then he ascended the seat. He asked: "What is the realm of the Great Han country?" The master said: "Songs and ballads fill the roads." He asked: "The teachings say: a dragon wrapped in a single thread, the golden-winged bird does not swallow it. The master is fully wrapped in the three robes—how is it?" The master said: "Can you still avoid it?" The master ascended the hall, picked up the words of the ancients, and said: "Before the eyes it has never been absent; at the pivotal moment why do you not speak?" He also said: "Before the eyes it has never been absent; at the pivotal moment what do you speak?"

廣州義寧龍境倫禪師。初開堂提起拂子曰。還會麼。若會即頭上更增頭。若不會即斷頭取活。問如何是大漢國境。師曰。亂走作麼。曰恰是雨下天晴。師便打。問如何是龍境水。師曰。腥臊臭穢。曰飲者如何。師曰。七通八達。問如何是龍境家風。師曰。蟲狼虎豹。問如何是佛。師曰。勤耕田。曰學人不會。師曰。早收禾。師問僧。什麼處來。曰黃雲來。師曰。作麼生是黃雲郎當媚痴抹躂為人一句。僧無對。師上堂問眾曰。作麼生是長連床上取性一句道將來。眾無對。

Chan Master Longjing Lun of Yining in Guangzhou. When he first opened the hall, he raised the whisk and said: "Do you still understand? If you understand, then on the head you add another head. If you do not understand, then cut off the head and take life." He asked: "What is the realm of the Great Han country?" The master said: "Why are you running around wildly?" He said: "It is just rain falling and the sky clearing." The master then hit him. He asked: "What is Longjing's water?" The master said: "Fishy, rank, stinking, and foul." He said: "How is it for the one who drinks?" The master said: "Seven through, eight reaching." He asked: "What is Longjing's family style?" The master said: "Worms, wolves, tigers, leopards." He asked: "What is the Buddha?" The master said: "Diligently plow the field." He said: "The student does not understand." The master said: "Harvest the grain early." The master asked a monk: "Where do you come from?" He said: "I come from Huangyun." The master said: "What is the phrase of Huangyun's sloppy, foolishly infatuated, dawdling, muddled conduct for people?" The monk had no reply. The master ascended the hall and asked the assembly: "What is the phrase of taking nature on the long sitting platform? Bring it forth." The assembly had no reply.

韶州雲門山爽和尚。師上堂僧問。如何是佛。師曰。聖躬萬歲。問如何是透法身句。師曰。銀香臺上生蘿蔔。

The Venerable Shuang of Yunmen Mountain in Shaozhou. The master ascended the hall; a monk asked: "What is the Buddha?" The master said: "The sage's person ten thousand years." He asked: "What is the phrase that penetrates the dharma-body?" The master said: "A radish grows on the silver incense stand."

韶州白雲聞和尚。師上堂良久。僧出曰。白雲一路全因今日。師曰。不是不是。僧曰。和尚如何。師曰。白雲一路草深一丈。問學人擬申一問。未審師還答也無。師曰。皂莢樹頭懸。風吹曲不成。問受施主供養將何報答。師曰。作牛作馬。

The Venerable Wen of Baiyun in Shaozhou. The master ascended the hall and was silent for a long time. A monk came forward and said: "The single road of Baiyun is entirely due to today." The master said: "Not so, not so." The monk said: "How is the master?" The master said: "The single road of Baiyun—the grass is ten feet deep." He asked: "The student intends to put forward one question. I wonder whether the master will answer or not?" The master said: "Hung on the top of the honey-locust tree; blown by the wind, it cannot become a tune." He asked: "Receiving the donor's offerings, how will you repay it?" The master said: "Become an ox, become a horse."

韶州披雲智寂禪師。僧問。如何是披雲境。師曰。白日沒閑人。問以字不成八字不是。未審是什麼字。師說偈答曰。

Chan Master Piyun Zhiji of Shaozhou. A monk asked: "What is Piyun's realm?" The master said: "In broad daylight there is no idle person." He asked: "With the character 'to use' it does not form; with the character 'eight' it is not. I wonder what character it is." The master answered with a verse, saying:

以字不是八不成森羅萬象此中明

With the character 'to use' it is not; with 'eight' it does not form. The myriad things in their profusion are made clear herein.

直饒巧說千般妙不是謳阿不是經

Even if one cleverly speaks a thousand kinds of wonder, it is not a song, not a scripture.

韶州淨法章和尚禪想大師。廣主劉氏問。如何是禪師。師乃良久。廣主罔測。因署其號。僧問。日月重明時如何。師曰。日月雖明不鑒覆盆之下。問既是金山為什麼鑿石。師曰。金山鑿石。問如何是道。師曰。去去迢迢十萬餘。

Chan Master Jingfa Zhang of Shaozhou, Great Master Chanxiang. The Liu sovereign of Guang asked: "What is a Chan master?" The master was silent for a long time. The Guang sovereign could not fathom him. Thereupon he bestowed his title. A monk asked: "When sun and moon shine again, how is it?" The master said: "Though sun and moon are bright, they do not illuminate beneath an overturned basin." He asked: "Since it is a golden mountain, why chisel stone?" The master said: "A golden mountain chisels stone." He asked: "What is the Way?" The master said: "Go, go—far, far, more than a hundred thousand li."

韶州溫門山滿禪師。僧問。如何是佛。師曰。胸題卍字。曰如何是祖。師曰。不遊西土有人見壁上畫。問既是千尺松為什麼卻在屋下。師曰。芥子納須彌作麼生。問隔牆見角便知是牛如何。師便打。師與一老宿在國門坐。老宿曰。紫衣師號又得也。更要箇什麼。師曰。要國師。老宿曰。佛尚不作豈況國師。師乃笑曰。長老。僧問。如何是和尚家風。師曰。汝曾讀書麼。僧問。太子初生為什麼不識父母。師曰。逈然尊貴。

Chan Master Man of Wenmen Mountain in Shaozhou. A monk asked, "What is the Buddha?" The Master said, "A swastika inscribed on the chest." He said, "What is the Patriarch?" The Master said, "He did not travel to the Western Land." Someone saw a painting on the wall. He asked, "Since it is a thousand-foot pine, why is it under the roof?" The Master said, "A mustard seed contains Mount Sumeru—how do you make of that?" He asked, "Seeing a horn through a wall and knowing it is an ox—how is that?" The Master then struck him. The Master was sitting at the capital gate with an old worthy. The old worthy said, "You have already obtained the purple robe and the master's title. What more do you want?" The Master said, "I want to be National Master." The old worthy said, "Even the Buddha did not act as one, much less a National Master." The Master then smiled and said, "Elder." A monk asked, "What is the和尚's family style?" The Master said, "Have you ever read books?" A monk asked, "Why did the crown prince, when first born, not recognize his parents?" The Master said, "Peerlessly noble."

嶽州巴陵新開顥鑒大師初在雲門。雲門舉。雪峰和尚雲。開卻門達磨來也。問師意作麼生。師曰。築著和尚鼻孔。雲門曰。修羅王發業打須彌山一摑。𨁝跳上梵天報帝釋。爾為什麼卻去日本國裡藏身。師曰。莫恁麼心行好。雲門曰。汝道築著又作麼生。師住。後僧問。祖意教意是同是別。師曰。雞寒上樹鴨寒入水。僧問。三乘十二分教即不疑。如何是宗門中事。師曰。不是衲僧分上事。曰如何是衲僧分上事。師曰。貪觀白浪失卻手橈。師將拂子遺人。人問曰。本來清淨用拂子作什麼。師曰。既知清淨莫忘卻(梁山別雲。也須拂卻)。

Great Master Haojian of Xin Kai [Monastery] in Baling, Yuezhou, was first at Yunmen. Yunmen brought up: Reverend Xuefeng said, "Open the gate—Dharma is coming." He asked the Master, "What is your understanding?" The Master said, "It strikes the Reverend's nostrils." Yunmen said, "The Asura King, giving rise to karma, slapped Mount Sumeru once, leaped up to the Brahma Heaven to report to Indra. Why do you instead go hide in the country of Japan?" (In the base text this character is "𨁝".) The Master said, "Do not have such mental workings." Yunmen said, "You say it strikes—what then?" The Master stood still. Later a monk asked, "Are the Patriarch's intention and the Teaching's intention the same or different?" The Master said, "When chickens are cold they go up trees, when ducks are cold they enter water." A monk asked, "I do not doubt the Three Vehicles and the Twelve Divisions of the teachings. What is the matter within the school of the gate?" The Master said, "It is not a matter for a patch-robed monk." He said, "What is the matter for a patch-robed monk?" The Master said, "Greedily gazing at whitecaps, one loses the oar in hand." The Master was about to give his fly whisk to someone. The person asked, "Originally pure—what use is a fly whisk?" The Master said, "Since you know it is pure, do not forget it." (Liangshan separately said, "It still must be whisked away.")

連州地藏院慧慈明識大師。僧問。既是地藏院為什麼塑熾盛光佛。師曰。過在什麼處。問如何是地藏境。師曰。無人不遊。

Great Master Huici Mingshi of the Dizang Courtyard in Lianzhou. A monk asked, "Since this is the Dizang Courtyard, why is there an image of the Blazing Light Buddha?" The Master said, "Where is the fault?" He asked, "What is the realm of Dizang?" The Master said, "There is no one who does not roam it."

英州大容諲禪師。師上堂僧問。天賜六銖披掛後。將何報答我皇恩。師曰。來披三事衲。歸掛六銖衣。問如何是大容水。師曰。還我一滴來。問當來彌勒下生時如何。師曰。慈氏宮中三春草。問如何是真空。師曰。拈卻拒陽。曰如何是妙用。師乃握拳。僧曰。真空妙用相去幾何。師以手撥之。問長蛇偃月即不問。匹馬單槍時如何。師曰。麻江橋下會麼。曰不會。師曰。聖壽寺前。問既是大容為什麼趁出僧。師曰。大海不容塵。小豁多搕(鳥合切)𢶍(私盍切)問如何是古佛一路。師指地。僧曰。不問遮箇。師曰去。師與一老宿相期去別處。尋卻因事不去。老宿曰。佛無二言。師曰。法無一向。

Chan Master Chen of Darong in Yingzhou. The Master ascended the hall; a monk asked, "After being bestowed the six-zhu robe by Heaven, how shall I repay the imperial grace?" The Master said, "Coming, don the three-matter robe; returning, hang up the six-zhu garment." He asked, "What is Darong's water?" The Master said, "Return a drop to me." He asked, "What will it be like when Maitreya is born in the future?" The Master said, "The three spring grasses in the palace of Maitreya." He asked, "What is true emptiness?" The Master said, "Remove the sun-blocking screen." He said, "What is wonderful function?" The Master then clenched his fist. The monk said, "True emptiness and wonderful function—how far apart are they?" The Master brushed them away with his hand. He asked, "The long snake and the crescent moon I do not ask; what about a lone horse and a single spear?" The Master said, "Do you understand beneath Majiang Bridge?" He said, "I do not understand." The Master said, "In front of Shengshou Temple." He asked, "Since it is Darong, why drive out the monk?" The Master said, "The great sea tolerates no dust; a small gap has much debris." (搕, pronounced with qie initial and ge final; 𢶍, pronounced with si initial and ge final.) He asked, "What is the one road of the ancient Buddhas?" The Master pointed to the ground. The monk said, "I am not asking about this." The Master said, "Go." The Master and an old worthy agreed to go elsewhere. Soon after, because of circumstances, he did not go. The old worthy said, "The Buddha has no two words." The Master said, "The Dharma has no single direction."

廣州羅山崇禪師。僧問。如何是大漢國境。師曰玉狗吠時天未曉。金雞啼後五更初。問丹霞訪居士女子不攜籃時如何。師曰。也要到遮裡一轉。問如何是羅山境。師曰。布水千尋。

Chan Master Chong of Luoshan in Guangzhou. A monk asked, "What is the realm of the Great Han country?" The Master said, "When the jade dog barks, the sky is not yet dawn; after the golden rooster crows, the fifth watch begins." He asked, "When Danxia visited the laywoman, why did the girl not carry a basket?" The Master said, "One must also come here for a turn." He asked, "What is the realm of Luoshan?" The Master said, "Cloth-water a thousand fathoms."

韶州雲門寶和尚。師上堂示眾曰。至道無難唯嫌揀擇。還有揀擇麼珍重。

The Venerable Master Bao of Yunmen in Shaozhou. When the Master ascended the hall to instruct the assembly, he said: "The ultimate Way is without difficulty; it only despises picking and choosing. Is there still picking and choosing? Take care."

郢州臨谿竟脫和尚。僧問。如何是透法身句。師曰。明眼人笑汝。問如何是法身。師曰。四海五湖賓。問如何是本來人。師曰。風吹滿面塵。問牛頭未見四祖時如何。師曰。富有多賓客。曰見後如何。師曰。貧窮絕往還。問如何是佛。師曰。十字路頭。曰如何是法。師曰。三家村裡。曰佛之與法是一是二。師曰。露柱渡三江。猶懷感恨長。問如何是無縫塔。師曰。復州城。曰如何是塔中人。師曰。龍興寺。

The Venerable Master Jingtuo of Linxi in Yingzhou. A monk asked: "What is the phrase that penetrates the dharma-body?" The Master said: "A clear-eyed person laughs at you." He asked: "What is the dharma-body?" The Master said: "A guest of the four seas and five lakes." He asked: "What is the original person?" The Master said: "Wind blows dust all over the face." He asked: "What was it like when Niutou had not yet seen the Fourth Patriarch?" The Master said: "Rich and with many guests." He said: "What about after seeing him?" The Master said: "Poor and cut off from comings and goings." He asked: "What is the Buddha?" The Master said: "At the crossroads." He said: "What is the Dharma?" The Master said: "In the three-family village." He said: "Are the Buddha and the Dharma one or two?" The Master said: "The exposed pillar crosses the three rivers. Still harboring long resentment." He asked: "What is the seamless stupa?" The Master said: "Fuzhou city." He said: "What about the person in the stupa?" The Master said: "Longxing Temple."

廣州華嚴慧禪師。僧問。承古人有言。妄心無處即菩提。正當妄時還有菩提也無。師曰。來音已照。僧曰。不會。師曰。妄心無處即菩提。

Chan Master Hui of Huayan in Guangzhou. A monk asked: "It is said the ancients had a saying: 'Where the deluded mind has no place, that is bodhi.' At the very moment of delusion, is there still bodhi or not?" The Master said: "The incoming sound has already illumined it." The monk said: "I do not understand." The Master said: "Where the deluded mind has no place, that is bodhi."

韶州舜峰韶和尚。初問雲門和尚。寶月為什麼於此分輝。雲門曰。千光同照。師曰。謝和尚指示。雲門曰。見什麼。僧正入師方丈乃曰。方丈得恁麼黑。師曰。老鼠窟。僧正曰。放貓兒入好。師曰。試放看。僧正無對。師拊掌笑。師與老宿渡江次。師取錢與渡子。老宿曰。囊中若有青銅片。師揖曰。長老莫笑。

The Venerable Master Shao of Shunfeng in Shaozhou. At first he asked the Venerable Master of Yunmen: "Why does the jewel moon divide its radiance here?" Yunmen said: "A thousand lights shine together." The Master said: "Thank you, Venerable, for your instruction." Yunmen said: "What do you see?" When the registrar monk entered the Master's abbot's quarters, he then said: "The abbot's quarters are so dark." The Master said: "A mouse hole." The registrar monk said: "It would be good to let a cat in." The Master said: "Try letting one in and see." The registrar monk had no reply. The Master clapped his hands and laughed. When the Master and an old worthy were crossing a river, the Master took out money and gave it to the ferryman. The old worthy said: "If there are bronze coins in the bag..." The Master bowed and said: "Elder, do not laugh."

隋州雙泉山師寬明教大師。師上堂舉拂子曰。遮箇接中下之人。時有僧問。上上人來如何。師曰。打鼓為三軍。問向上宗乘如何舉唱。師曰。不敢。曰恁麼即含生有望。師曰。腳下水深淺。問凡有言句盡落有無。不落有無如何。師曰。東弗於代。曰遮箇猶落有無。師曰。支過雪山西。僧問洞山。如何是佛。洞山雲。麻三斤。師聞之乃曰。向南有竹向北有木。師後住智門。僧問。不可以智知不可以識識時如何。師曰。不入遮箇野狐群隊。問如何是定。師曰。鰕蟇跳不出鬥。曰如何出得去。師曰。南山起雲北山下雨。問北斗裡藏身意旨如何。師曰。雞寒上樹鴨寒入水。問竪起杖子意旨如何。師曰。一葉落知天下秋。師後終於智門。

Great Master Mingjiao, the Venerable Master Shikuan of Shuangquan Mountain in Suizhou. When the Master ascended the hall, he raised his whisk and said: "This接 middle and lower people." At that time a monk asked: "What about when a superior person comes?" The Master said: "Beat the drum for the three armies." He asked: "How should the supreme vehicle of the patriarchs be sung and proclaimed?" The Master said: "I do not dare." He said: "If so, then sentient beings have hope." The Master said: "The water at your feet—deep or shallow?" He asked: "Whatever has words and phrases falls into being and non-being. What about not falling into being and non-being?" The Master said: "East of Purvavideha." He said: "This still falls into being and non-being." The Master said: "Branch crossing west of the Snow Mountain." A monk asked Dongshan: "What is the Buddha?" Dongshan said: "Three pounds of hemp." When the Master heard this, he then said: "To the south there is bamboo; to the north there is wood." The Master later resided at Zhimen. A monk asked: "When it cannot be known by wisdom and cannot be recognized by consciousness, what then?" The Master said: "Do not enter this pack of wild foxes." He asked: "What is concentration?" The Master said: "A frog cannot jump out of the bucket." He said: "How can one get out?" The Master said: "Clouds rise in the southern mountains; rain falls in the northern mountains." He asked: "What is the meaning of hiding one's body in the Northern Dipper?" The Master said: "When chickens are cold they go up trees; when ducks are cold they enter water." He asked: "What is the meaning of raising the staff?" The Master said: "When one leaf falls, one knows the whole world is autumn." The Master later passed away at Zhimen.

英州觀音和尚因穿井。僧問。井深多少。師曰。沒汝鼻孔。問牛頭未見四祖時如何。師曰。英州觀音。曰見後如何。師曰。英州觀音。問如何是觀音妙智力。師曰。風射破窓。

The Venerable Master Guanyin of Yingzhou, because of digging a well. A monk asked: "How deep is the well?" The Master said: "It covers your nostrils." He asked: "What was it like when Niutou had not yet seen the Fourth Patriarch?" The Master said: "Guanyin of Yingzhou." He said: "What about after seeing him?" The Master said: "Guanyin of Yingzhou." He asked: "What is Guanyin's wondrous power of wisdom?" The Master said: "Wind shoots through the broken window."

韶州林泉和尚。僧問。如何是林泉主。師曰。巖下白石。曰如何是林泉家風。師曰。迎賓待客。問如何是道。師曰。迢迢。曰學人便領會時如何。師曰。久久忘緣者。寧懷去住情。

Chan Master Linquan of Shaozhou. A monk asked, "What is the master of Linquan?" The Master said, "White stones beneath the cliff." He said, "What is the family style of Linquan?" The Master said, "Welcoming guests and entertaining visitors." He asked, "What is the Way?" The Master said, "Far, far away." He said, "When a student immediately understands, how is that?" The Master said, "One who has long forgotten conditions—how could he harbor thoughts of leaving or staying?"

韶州雲門煦和尚。僧問。如何是祖師西來意。師曰。今是什麼意。僧曰。恰是。師乃喝去。

Chan Master Yunmen Xu of Shaozhou. A monk asked, "What is the meaning of the Patriarch's coming from the West?" The Master said, "What meaning is this now?" The monk said, "Exactly so." The Master then shouted and drove him off.

益州青城香林院澄遠禪師。初住西川導江縣迎祥寺天王院(時謂水精宮)僧問。美味醍醐為什麼變成毒藥。師曰。導江紙。問見色便見心時如何。師曰。適來什麼處去來。曰心境俱亡時如何。師曰。開眼坐睡。師後住青城香林。僧問。北斗裡藏身意如何。師曰。月似彎弓少雨多風。問如何是諸佛心。師曰。清即始終清。曰如何領會。師曰。莫受人謾好。問如何是祖師西來意。師曰。蹋步者誰。問如何是和尚妙藥。師曰。不離眾味。曰吃者如何。師曰。𠯗啗看。問如何是室內一燈。師曰。三人證龜成鼈。問如何是衲衣下事。師曰。臘月火燒山。問大眾雲集請師施設。師曰。三不待兩。問如何是學人時中事。師曰。恰恰。問如何是玄。師曰。今日來明日去。曰如何是玄中玄。師曰。長連床上。問如何是香林一脈泉。師曰。念無間斷。曰飲者如何。師曰。隨方鬥秤。問如何是衲僧正眼。師曰。不分別。曰照用事如何。師曰。行路人失腳。問萬機俱泯跡方識本來人時如何。師曰。清機自顯。曰恁麼即不別人。師曰。方見本來人。問魚遊陸地時如何。師曰。發言必有後救。僧曰。卻下碧潭時如何。師曰。頭重尾輕。問但有言句盡是賓。如何是主。師曰。長安城裡。曰如何領會。師曰。千家萬戶。

Chan Master Chengyuan of Xianglin Monastery, Qingcheng, Yizhou. He first resided at Tianwang Monastery, Yingxiang Temple, Daojiang County, Xichuan (at that time called the Crystal Palace). A monk asked, "Why does fine-tasting ghee turn into poison?" The Master said, "Daojiang paper." He asked, "When seeing form is seeing mind, how is that?" The Master said, "Where have you just been?" He said, "When mind and objects are both gone, how is that?" The Master said, "Eyes open, sitting asleep." The Master later resided at Xianglin, Qingcheng. A monk asked, "What is the meaning of hiding the body in the Northern Dipper?" The Master said, "The moon like a bent bow—little rain, much wind." He asked, "What is the mind of all Buddhas?" The Master said, "Pure, from beginning to end pure." He said, "How is one to understand?" The Master said, "Do not be deceived by others." He asked, "What is the meaning of the Patriarch's coming from the West?" The Master said, "Who is the one stepping along?" He asked, "What is the Master's wondrous medicine?" The Master said, "Not apart from the flavors of the multitude." He said, "How is it for the one who eats?" The Master said, "Taste and see." (The base text has this character as "𠯗啗".) He asked, "What is the single lamp within the room?" The Master said, "Three people prove a turtle to be a soft-shelled turtle." He asked, "What is the matter under the patched robe?" The Master said, "In the twelfth month, fire burns the mountain." He asked, "The great assembly gathers like clouds; please, Master, provide a device." The Master said, "Three does not wait for two." He asked, "What is the student's matter in the midst of time?" The Master said, "Exactly, exactly." He asked, "What is the profound?" The Master said, "Today comes, tomorrow goes." He said, "What is the profound within the profound?" The Master said, "On the long continuous mat." He asked, "What is the single vein of spring at Xianglin?" The Master said, "Thoughts without interruption." He said, "How is it for the one who drinks?" The Master said, "A measure and scale according to the region." He asked, "What is the true eye of a patch-robed monk?" The Master said, "Not making distinctions." He said, "How is the matter of illuminating function?" The Master said, "A traveler on the road loses his footing." He asked, "When the ten thousand mechanisms are all extinguished and traces gone, and only then one recognizes the original person, how is that?" The Master said, "The pure mechanism manifests itself." He said, "If so, then one does not distinguish the original person." The Master said, "Only then do you see the original person." He asked, "How is it when a fish swims on dry land?" The Master said, "Once words are spoken, there must be later rescue." The monk said, "How is it when it retreats down into the jade-green pool?" The Master said, "Heavy head, light tail." He asked, "Wherever there are words and phrases, all are guest. What is host?" The Master said, "Within Chang'an city." He said, "How is one to understand?" The Master said, "A thousand households, ten thousand doors."