Jingde Record of the Transmission of the Lamp, Volume Twenty-Three
及期日誡諸門人。吾滅後不得以喪服哭泣有亂規矩。言訖坐化。陳守傷歎盡禮送終。荼毘收靈骨於院之後山建浮圖。
When the appointed day arrived, he admonished the disciples: "After my extinction, you must not disrupt the rules with mourning clothes and weeping." Having spoken, he sat in transformation. Prefect Chen grieved and sighed, and followed the full rites in seeing him off. After cremation, his sacred relics were collected and a stupa was built on the mountain behind the monastery.
前泉州招慶法因大師法嗣
Dharma heir of Great Master Fayin of Zhaoqing in Quanzhou.
泉州報恩院宗顯明慧大師。初住興國。有僧問。新豐一派興國分流。祖嗣西來請師舉唱。師曰。也在新豐得些子。問曰。恁麼即法雨霶𩃰群生有賴也。師曰。莫閑言語。問昔日靈山一會迦葉親聞。未審今日誰是聞者。師曰。卻憶七葉巖中尊。問昔日覺城東際象王迴旋五眾鹹臻。今日太守臨院如何提接。師曰。眨上眉毛著。曰恁麼即一機顯處萬緣喪盡。師曰。何必繁辭。問如何是西來意。師曰。日裡看鵄毛。師後住報恩有僧問。學人都致一問請師道。師曰。不是創住遮箇師僧也難容。問離四句絕百非請師道。師曰。青紅華滿庭。問不涉思量處從上宗乘請師直道。師良久。僧曰。恁麼即聽響之流徒勞側耳。師曰。早是粘膩。問不責上來聲前一句請師直道。師曰。汝自何來。曰恁麼即得遇明師也。師曰。莫閑言語。問如何是人王。師曰。奉對不敢造次。曰如何是法王。師曰。莫孤負好。曰未審人王與法王對譚何事。師曰。非汝所聆。
Chan Master Zongxian Minghui of Bao'en Monastery in Quanzhou. He first resided at Xingguo. A monk asked, "The one school of Xinfeng branches out at Xingguo. The ancestral succession from the West—please, Master, raise it and sing it." The Master said, "I too have gotten a bit from Xinfeng." [The monk] asked, "If so, then the Dharma rain—[the next character begins with the rain radical and is unrecognized]—all beings have something to rely on." The Master said, "No idle words." [The monk] asked, "Formerly at Vulture Peak, Kasyapa personally heard. I do not know who the hearer is today." The Master said, "I recall instead the Honored One amid the seven-leaf rock." [The monk] asked, "Formerly at the eastern edge of the city of Enlightenment, the elephant king turned back and the five assemblies all arrived. Today the prefect has come to the monastery—how will you guide and receive him?" The Master said, "Blink your eyebrows." [The monk] said, "If so, then where one mechanism appears, the ten thousand conditions are utterly extinguished." The Master said, "Why many words?" [The monk] asked, "What is the meaning of the coming from the West?" The Master said, "In daylight, look at owl feathers." Later the Master resided at Bao'en. A monk asked, "This student has brought one question; please, Master, speak it." The Master said, "It is not that I have newly settled here—this monk too is hard to tolerate." [The monk] asked, "Apart from the four propositions and cutting off the hundred negations, please, Master, speak." The Master said, "Blue and red flowers fill the courtyard." [The monk] asked, "In a place not involving thought—the supreme vehicle of the patriarchs—please, Master, speak directly." The Master was silent for a long while. The monk said, "If so, then those who listen for echoes vainly strain their ears." The Master said, "You are already sticky and greasy." [The monk] asked, "Without reproving what has come up, one phrase before sound—please, Master, speak directly." The Master said, "Where have you come from?" [The monk] said, "If so, then I have met a clear teacher." The Master said, "No idle words." [The monk] asked, "What is the human king?" The Master said, "In answering I dare not be rash." [The monk] said, "What is the Dharma king?" The Master said, "Do not be ungrateful." [The monk] said, "I do not know what the human king and the Dharma king discuss face to face." The Master said, "It is not what you hear."
金陵龍光院澄忋(公在切)禪師廣州人也。姓陳氏。幼出家於本州觀音院。年滿納戒於韶州南華寺。尋遊方抵於泉州參法因大師印悟心地。後住舒州山谷寺。有僧新到。師問。什麼處來。曰江南來。師曰。汝還禮渡江船子麼。曰和尚為什麼教禮渡江船子。師曰是汝善知識。又住齊安龍光前後三處。聚徒說法終於龍光。
Chan Master Chengqi (Gong Zai Qie, in fanqie) of Longguang Monastery in Jinling was a man of Guangzhou, surnamed Chen. In childhood he left home at Guanyin Monastery in his own prefecture. When his years were full he received the precepts at Nanhua Monastery in Shaozhou. Soon he traveled widely and arrived in Quanzhou, where he studied under Great Master Fayin and was sealed in awakening to the mind-ground. Later he resided at Shangu Monastery in Shuzhou. A monk newly arrived. The Master asked, "Where have you come from?" [The monk] said, "From Jiangnan." The Master said, "Have you paid respects to the ferryman who crossed the river?" [The monk] said, "Why does the Master teach me to pay respects to the ferryman who crossed the river?" The Master said, "He is your good friend." Later he resided at Longguang in Qi'an, in all three places before and after. He gathered disciples and expounded the Dharma, and finally passed away at Longguang.
永興北院可休禪師(第二世住)僧問。如何是西來意。師曰。遍滿天下。僧曰。莫便是麼。師曰。是即牢收取。問大作業底人來師還接否。師曰。不接。曰為什麼不接。師曰。幸是好人家男女。
Chan Master Ke Xiu of the Northern Compound in Yongxing (second generation abbot). A monk asked, "What is the meaning of the coming from the West?" The Master said, "It fills all under heaven." The monk said, "Is this it?" The Master said, "If it is, hold it tight." [The monk] asked, "Does the Master receive a person of great karmic activity?" The Master said, "No." [The monk] said, "Why not receive?" The Master said, "Fortunately he is a fine man or woman of a good family."
郴州太平院清海禪師。僧問。古人道不從請益得。祖師為什麼道誰得作佛。師曰。悟了方知。問從上宗乘次第指授。未審今日如何舉唱。師曰。白雲透出深洞裡。名華異草嶺頭生。問如何是句中人。師曰。好辨。
Chan Master Qinghai of Taiping Monastery in Chenzhou. A monk asked, "The ancients said one does not obtain it by seeking instruction. Why does the patriarch say 'who obtains and becomes Buddha'?" The Master said, "Only after awakening do you know." [The monk] asked, "The successive instructions of the supreme vehicle of the patriarchs—I do not know how it is raised and sung today." The Master said, "White clouds pierce out from the deep cave; famed flowers and rare grasses grow on the ridge." [The monk] asked, "What is the person within the phrase?" The Master said, "Fine to discern."
連州慈雲普廣大師慧深。僧問。匿王請佛既奉法於當時。我後延師蓋興宗於此日。幸施方便無悋舉揚。師曰。不煩再問。問如何是人圓鏡。師曰著。問如何是向上事。師曰。分明聽取。
Great Master Puguang Hui Shen of Ciyun in Lianzhou. A monk asked, "King Ajatasatru invited the Buddha and already received the Dharma at that time. We now invite the Master, wishing to revive the school on this day. Please grant expedient means and do not begrudge raising it." The Master said, "No need to ask again." [The monk] asked, "What is the human round mirror?" The Master said, "Put it on." [The monk] asked, "What is the matter above?" The Master said, "Listen clearly and receive it."
郢州興陽山道欽禪師(第二世住)僧問。如何是興陽境。師曰。松竹乍栽山影綠。水流穿過院庭中。問如何是佛。師曰。更是什麼。
Chan Master Daoqin of Xingyang Mountain in Yingzhou (second generation abbot). A monk asked, "What is the realm of Xingyang?" The Master said, "Pines and bamboos newly planted, the mountain shadows green; the water flows through the courtyard." [The monk] asked, "What is Buddha?" The Master said, "What else is it?"
前婺州報恩寶資禪師法嗣
Dharma heir of Chan Master Baozhi of Bao'en in Wuzhou, former [abbot]
處州福林澄和尚。僧問。如何是伽藍。師曰。勿幡㡧。曰如何是伽藍中人。師曰。瞻禮即有分。問下堂一句請師不悋。師曰。閑吟唯憶龐居士。天上人間不可陪。
Chan Master Fulin Cheng of Chuzhou. A monk asked, "What is the sangha hall?" The master said, "Do not [this character is written with the 'cloth' radical and is unrecognized]." He said, "What is the person within the sangha hall?" The master said, "In bowing and reverence there is a share." Someone asked, "The one phrase of descending the hall—please, Master, do not be stingy." The master said, "In idle chanting I only recall Upasaka Pang. In heaven and among humans none can accompany him."
前處州翠峰從欣禪師法嗣
He was a dharma heir of Chan Master Congxin of Cuifeng in former Chuzhou.
處州報恩守真禪師。僧問。諸官已結人天會。報恩今日事如何。師曰。闍梨到諸方分明舉。問如何是佛法大意。師曰。閃爍烏飛急。奔騰兔走頻。
Chan Master Shouzun of Baoen in Chuzhou. A monk asked, "The various officials have already concluded the assembly of humans and gods. What is Baoen's matter today?" The master said, "The acharya goes to various places and raises it clearly." Someone asked, "What is the great meaning of the Buddhadharma?" The master said, "Flickering, the crow flies urgently. Galloping, the rabbit runs frequently."
前襄州鷲嶺明遠禪師法嗣
He was a dharma heir of Chan Master Mingyuan of Jiuling in former Xiangzhou.
襄州鷲嶺通和尚(第二世住)僧問。世尊得道地神報虛空神。和尚得道未審什麼人報。師曰。謝爾報來。
Chan Master Tong of Jiuling in Xiangzhou (second generation abbot). A monk asked, "When the World-Honored One attained the Way, the earth deity reported it to the deities of empty space. When the Master attained the Way, who is it that reports it, I wonder?" The master said, "Thank you for reporting it."
前杭州龍華寺志球禪師法嗣
He was a dharma heir of Chan Master Zhiqiu of Longhua Temple in former Hangzhou.
杭州仁王院俊禪師。僧問。承古有言。向上一路千聖不傳。如何是向上不傳底事。師曰。向上問將來。曰恁麼即上來不當去也。師曰。既知如此蹋步上來作什麼。
Chan Master Jun of Renwang Yuan in Hangzhou. A monk asked, "It is said that the ancients had words: 'The upward path is not transmitted by a thousand sages.' What is the matter of the upward that is not transmitted?" The master said, "Ask upward and bring it forth." He said, "If so, then coming up is not appropriate to go away." The master said, "Since you know it is so, why step up here?"
前漳州保福院可儔禪師法嗣
He was a dharma heir of Chan Master Kechou of Baofu Yuan in former Zhangzhou.
漳州隆壽無逸禪師。初開堂升座良久謂眾曰。諸上座若是上根之士早已掩耳。中下之流競頭側聽。雖然如此猶是不得已而言。諸上座。他時後日到處有人問著今日事。且作麼生舉似他。若也舉得舌頭鼓舌頭論。若也舉不得如無三寸且作麼生舉。僧問。絕妙宗風請師垂示。師良久。僧曰。恁麼即頓決疑情便契心源。向上宗乘如何言論。師曰。待汝自悟始得。
Chan Master Wuyi of Longshou in Zhangzhou. When he first opened the hall and ascended the seat, after a long while he said to the assembly, "All you venerable ones, if you are people of superior faculties, you would already have covered your ears. Those of middling and inferior capacities compete in leaning in to listen. Although it is so, this is still speaking because I cannot help it. All you venerable ones, in later days when people everywhere ask about today's matter, how will you bring it up for them? If you can bring it up, your tongue will wag and your tongue will discuss. If you cannot bring it up, it is like having no three inches—how then will you bring it up?" A monk asked, "The wondrous sect-style—please, Master, bestow instruction." The master was silent for a long while. The monk said, "If so, then one suddenly resolves doubt and immediately accords with the mind-source. As for the upward vehicle of the school, how is it to be spoken of?" The master said, "Wait until you awaken on your own, then you will get it."
前潭州延壽寺慧輪禪師法嗣
He was a dharma heir of Chan Master Huilun of Yanshou Temple in former Tanzhou.
廬山歸宗第十二世道詮禪師吉州安福人也。姓劉氏。生惡葷血。髫齓禮本州思和尚受業。聞慧輪和尚化被長沙。時馬氏竊據荊楚與建康接壤。師年二十五結友冒險遠來參尋。會馬氏滅劉言有其他。以王逵代劉言領其事。逵疑師江表諜者。乃令捕執將沈於江。師怡然無怖。逵異之。且詢輪和尚。輪曰。斯皆為法忘軀之人也。聞老僧虛譽故來決擇耳。逵悅而釋之。仍加禮重。師棲泊延壽經十稔。輪和尚歸寂。乃迴廬山開先駐錫。乾德初於山東南牛首峰下。結茆為室。開寶五年洪帥林仁肇請居筠陽九峰隆濟院。闡揚宗旨。本國賜大沙門號。僧問。承聞和尚親見延壽來是否。師曰。山前麥熟也未。問九峰山中還有佛法也無。師曰有。曰如何是九峰山中佛法。師曰。山中石頭大底大小底小。尋屬江南國絕。僧徒例試經業。師之徒眾並習禪觀。乃述一偈聞於州牧曰。
Chan Master Daoquan, twelfth generation of Guizong on Mount Lu, was a man of Anfu in Jizhou. His surname was Liu. From birth he disliked meat and blood. In childhood he received instruction under Monk Si of the same prefecture. He heard that Chan Master Huilun was transforming beings in Changsha. At that time the Ma family was usurping possession of Jingchu, adjoining Jiankang. At age twenty-five the master formed a friendship and braved dangers, coming from afar to investigate. It happened that the Ma family was extinguished and Liu Yan had other affairs. Wang Kui replaced Liu Yan and took charge of the matter. Kui suspected the master of being a spy from Jiangbiao, so he ordered him seized and about to be drowned in the river. The master was cheerful and without fear. Kui found him strange. Moreover he inquired of Chan Master Lun. Lun said, "These are all people who forget their bodies for the Dharma. Hearing of this old monk's empty reputation, they have come merely to decide and choose." Kui was pleased and released him. He further treated him with added respect. The master lodged at Yanshou for ten years. When Chan Master Lun passed into quiescence, he returned to Mount Lu and stayed at Kaixian. In the early Qiande period, at the foot of Niushou Peak southeast of the mountain, he built a thatched hut as a room. In the fifth year of Kaibao, the Hong commander Lin Renzhao invited him to reside at Longji Yuan at Jiufeng in Junyang. He expounded and spread the school's essential teaching. His own country bestowed on him the title Great Sramana. A monk asked, "I have heard that the Master personally saw Yanshou—is that so?" The master said, "Has the wheat before the mountain ripened or not?" Someone asked, "In the mountains of Jiufeng is there still the Buddhadharma or not?" The master said, "There is." He said, "What is the Buddhadharma in the mountains of Jiufeng?" The master said, "In the mountains, the great stones are large and the small stones are small." Soon afterward it happened that the Jiangnan kingdom was cut off. Monks were routinely tested in scriptural studies. The master's followers all practiced Chan contemplation. He then composed a verse and made it heard by the prefect, saying:
比擬忘言合太虛免教和氣有親疎
Comparing it, forgetting words accords with the great void; it prevents teaching that harmonious qi has intimacy and estrangement.
誰知道德全無用今日為僧貴識書
Who knew that virtue and the Way are wholly useless? Today, being a monk, one values knowing books.
時州牧閱之。與僚佐議曰。旃檀林中必無雜樹。唯師一院特奏免試經。太平興國九年南康知軍張南金先具疏白師。然後集道俗迎請坐歸宗道場。僧問。如何是歸宗境。師曰。千邪不如一直。問如何是佛。師曰。待得雪消後。自然春到來。問如何是學人自己。師曰。床窄先臥粥稀後坐。問古人道。不是風動不是幡動如何。師曰。來日路口有市。師雍熙二年十一月二十八日中夜趺坐。白眾而順寂。壽五十六。臘三十七。荼毘舍利塔於牛首庵所。師頗有歌頌流傳於世。
At that time the provincial governor read it and discussed it with his subordinates, saying: "In a sandalwood grove there are surely no miscellaneous trees. Only the Master's one cloister should be specially memorialized to be exempted from the scripture examination." In the ninth year of the Taiping Xingguo era, Zhang Nanjin, the military administrator of Nankang, first prepared a petition to inform the Master. Only then did he assemble monks and laypeople to welcome and invite him to sit in the Guizong practice place. A monk asked: "What is the realm of Guizong?" The Master said: "A thousand crookednesses are not equal to one straightness." He asked: "What is the Buddha?" The Master said: "Wait until the snow melts; naturally spring will arrive." He asked: "What is the student's own self?" The Master said: "When the bed is narrow, lie down first; when the gruel is thin, sit later." He asked: "The ancients said, 'It is not the wind moving, it is not the banner moving.' How is that?" The Master said: "Tomorrow there will be a market at the street intersection." On the night of the twenty-eighth day of the eleventh month of the second year of the Yongxi era, the Master sat cross-legged at midnight, announced to the assembly, and peacefully passed away. His lifespan was fifty-six; his monastic age was thirty-seven. His cremation relics were enshrined in a stupa at the Ox Head Hermitage. The Master had a good many songs and verses circulating in the world.
潭州龍興裕禪師。僧問。是何是學人自己。師曰。張三李四。曰比來問自己。為什麼道張三李四。師曰。汝且莫草草。問諸餘即不問。如何是和尚家風。師曰。家風即且置。阿那箇是汝不問底諸餘。
Chan Master Longxing Yu of Tanzhou. A monk asked: "What is the student's own self?" The Master said: "Zhang San and Li Si." He said: "I originally asked about my own self. Why do you say Zhang San and Li Si?" The Master said: "You had better not be careless." He asked: "I will not ask about all the rest. What is the Master's family style?" The Master said: "Set aside the family style for now. Which one is this 'all the rest' that you do not ask about?"
前韶州白雲祥和尚法嗣
Former heirs of Monk Yunxiang of Baiyun in Shaozhou.
韶州大歷和尚初參白雲。白雲舉拳曰。我近來不恁麼也。師領旨禮拜。自此入室。住後僧問。如何是西來意。師曰。破草鞋。問如何是無為。師乃擺手。問施主供養將何報答。師以手撚髭。僧曰。有髭即撚無髭如何。師曰。非公境界。師在暗室坐。有僧來不審。師乃與一掌。僧不測。
Monk Dali of Shaozhou first called on Baiyun. Baiyun raised his fist and said: "Recently I am not like this either." The Master understood the meaning and bowed. From this he entered the room. After he took up residence, a monk asked: "What is the meaning of the coming from the West?" The Master said: "A broken straw sandal." He asked: "What is the unconditioned?" The Master then waved his hand. He asked: "The benefactor makes offerings; how will you repay them?" The Master twisted his mustache with his hand. The monk said: "If there is a mustache, you twist it; if there is no mustache, what then?" The Master said: "That is not your realm." The Master was sitting in a dark room. A monk came and asked after his health. The Master then gave him a slap. The monk could not fathom it.
連州寶華和尚。師上堂示眾曰。看天看地。新羅國裡。和南不審。日消萬兩黃金。雖然如是猶是少分。又曰。盡十方世界是箇木羅漢。幡竿頭上道將一句來。又曰。天上龍飛鳳走山間虎嘯猿啼。拈向鼻孔道將一句來。僧問。如何是寶華境。師曰。前頭綠水後面青山。僧曰。不會。師曰。末後一句。師問僧。什麼處來。曰大容來。師曰。大容近日作麼生。曰近來合得一甕醬。師曰。沙彌將一碗水來與遮僧照影。因有僧問。大容雲。天賜六銖披掛。後將何報答我皇恩。大容雲。來披三事衲。歸掛六銖衣。師聞之乃曰遮老凍齈。作恁麼語話。大容聞令人傳語云。何似奴緣不斷。師曰。比為拋甎只圖引玉。師見一僧從法堂階下過。師乃敲繩床。僧曰。若是遮箇不請拈出。師喜下地問之並無說處。師乃打師有時戴冠子謂眾曰。若道是俗且身披袈裟。若道是僧又頭戴冠子。大眾無對。
Monk Baohua of Lianzhou. The Master ascended the hall and addressed the assembly, saying: "Look at heaven, look at earth. In the country of Silla, asking after health with joined palms, daily consuming ten thousand taels of gold. Although it is thus, it is still only a small portion." He also said: "The entire ten directions are a wooden arhat. On top of the banner pole, say a phrase." He also said: "In heaven dragons fly and phoenixes go; in the mountains tigers roar and monkeys cry. Taking it to the nostrils, say a phrase." A monk asked: "What is the realm of Baohua?" The Master said: "Green water in front, blue mountains behind." The monk said: "I do not understand." The Master said: "The last phrase." The Master asked a monk: "Where do you come from?" He said: "I come from Darong." The Master said: "How is Darong doing these days?" He said: "Recently he has put together a crock of sauce." The Master said: "Novice, bring a bowl of water for this monk to see his reflection." Because a monk asked, Darong said: "Heaven bestowed the six-zhu robe and hangings; afterward how will you repay our emperor's grace?" Darong said: "Coming, don the three-matter robe; returning, hang up the six-zhu garment." The Master heard this and said: "This old frozen [character follows 'nose' and is not recognized]. How can he speak such words?" When Darong heard this, he sent someone to convey a message, saying: "How does it compare with karmic affinity not being cut off?" The Master said: "I intended it as tossing a brick, only hoping to draw jade." The Master saw a monk passing below the steps of the dharma hall. The Master then tapped his corded chair. The monk said: "If it is this, I ask you not to bring it out." The Master was pleased and came down to question him, but he had nothing to say. The Master then hit him. Sometimes the Master wore a cap and said to the assembly: "If you say he is a layman, yet he wears a kashaya. If you say he is a monk, yet he wears a cap on his head." The great assembly had no reply.
韶州月華和尚初謁白雲。雲問曰。業箇什麼。師對曰。念孔雀經。白雲曰。好箇人家男子隨鳥雀後。師聞語驚異。遂依附久之乃契旨。尋住月華。有僧問。如何是月華家風。師曰。若問家風即答家風。曰學人問家風。師曰。金銅羅漢。師問僧。什麼處來。曰大容來。師曰。東路來西路來。曰西路來。師曰。還見彌陀麼。僧良久禮拜。師曰。禮拜月華作麼。師入京上堂。有一官人出禮拜起低頭良久。師曰。擊電之機徒勞佇思。有老宿入到法堂顧視東西曰。好箇法堂且無主。師在方丈聞之曰。且坐。老宿問曰。玄中最的猶是龜毛兔角。不向二諦中修如何密用。師曰側。曰恁麼則拗折拄杖割斷草鞋去也。師曰。細而詳之。
The Venerable Yuehua of Shaozhou first paid a visit to Baiyun. Baiyun asked, "What livelihood do you practice?" The Master replied, "I recite the Peacock Sutra." Baiyun said, "A fine man of a good family, yet following after birds and sparrows." Hearing these words, the Master was astonished. He then attached himself [to Baiyun] for a long time, and only then did he penetrate the intent. Soon after, he resided at Yuehua. A monk asked, "What is the family style of Yuehua?" The Master said, "If you ask about the family style, I answer about the family style." [The monk] said, "The student asks about the family style." The Master said, "Gold and bronze arhats." The Master asked a monk, "Where have you come from?" [The monk] said, "From Darong." The Master said, "Did you come by the eastern road or the western road?" [The monk] said, "By the western road." The Master said, "Did you see Amitabha?" The monk was silent a long while, then bowed. The Master said, "Why bow to Yuehua?" When the Master entered the capital and ascended the hall, an official came forth, bowed, rose, and lowered his head for a long time. The Master said, "The mechanism of a lightning strike—vainly you stand pondering." An old worthy entered the Dharma hall, looked east and west, and said, "A fine Dharma hall, but it has no host." The Master, in his abbot's quarters, heard this and said, "Sit for now." The old worthy asked, "The most precise within the profound is still like tortoise hair and rabbit horns. If one does not cultivate within the two truths, how does one apply it secretly?" The Master said, "Turn aside." [The old worthy] said, "If so, then I'll bend and break my staff and cut off my straw sandals and go." The Master said, "Examine it finely and in detail."
南雄州地藏和尚上堂有僧問。既是地藏地藏還來否。師曰。打開佛殿門裝香換水。師與大容和尚在白雲開火路。大容曰。三道寶階何似箇火路。師曰。甚麼處不是。
The Venerable Dizang of Nanxiongzhou ascended the hall. A monk asked, "Since it is Dizang, does Dizang still come or not?" The Master said, "Open the Buddha hall doors, offer incense, and change the water." The Master and the Venerable Darong were at Baiyun opening a fire road. Darong said, "How does the three-fold jeweled stairway compare to a fire road?" The Master said, "What place is not so?"
英州樂淨含匡禪師開堂日謂眾曰。摩竭提國親行此令。去卻擔簦請截流相見。僧問。如何是西來意。師曰。側耳無功。問如何是樂淨家風。師曰。天地養人。問如何是樂淨境。師曰。有功貪種竹。無暇不栽松。曰忽遇客來將何供養。師曰。滿園秋果熟要者近前嘗。問不坐菩提座直過那邊如何。師曰。放過。問師唱誰家曲。宗風嗣阿誰。師曰。斬新世界特地乾坤。問龍門有意透者如何。師曰。灘下接取。曰學人不會。師曰。喚行頭來。問但得本莫愁末。如何是本。師曰。不要問人。曰如何是末。師乃竪指。問如何是樂淨境。師曰。滿月團圓菩薩面。庭前椶樹夜叉頭。有僧辭。師問。什麼處去。曰大容去。師曰。大容若問樂淨近日有何言教。汝作麼生秖對。僧無語。師代曰。但道樂淨近日不肯大容。因普請打籬次有僧問。古人種種開方便門。和尚為什麼卻攔截。師曰。牢下橛著。
On the day of opening the hall, Chan Master Lejing Hankuang of Yingzhou addressed the assembly, saying, "The country of Magadha personally carried out this command. Put down your bamboo hat; please cut off the stream and meet me." A monk asked, "What is the meaning of the coming from the West?" The Master said, "To lend ear brings no merit." [The monk] asked, "What is the family style of Lejing?" The Master said, "Heaven and earth nourish people." [The monk] asked, "What is the realm of Lejing?" The Master said, "With merit, one craves to plant bamboo; with no leisure, one does not plant pines." [The monk] said, "If a guest suddenly arrives, what will you offer?" The Master said, "The autumn fruits in the whole garden are ripe; those who want them should come forward and taste." [The monk] asked, "What about one who does not sit on the bodhi seat but goes straight over to the other side?" The Master said, "Let him pass." [The monk] asked, "Whose song does the Master sing? Whose lineage's style does he inherit?" The Master said, "A brand-new world, a special heaven and earth." [The monk] asked, "What about one who has the intent to pass through the dragon gate?" The Master said, "Pick him up below the rapids." [The monk] said, "The student does not understand." The Master said, "Call the head of the work crew here." [The monk] asked, "Just obtain the root and do not worry about the branches. What is the root?" The Master said, "Do not ask others." [The monk] said, "What is the branch?" The Master then raised his finger. [The monk] asked, "What is the realm of Lejing?" The Master said, "The full moon round—a bodhisattva's face; the palm tree before the courtyard—a yaksha's head." A monk took his leave. The Master asked, "Where are you going?" [The monk] said, "I am going to Darong." The Master said, "If Darong asks what teachings Lejing has given recently, how will you answer?" The monk was silent. The Master spoke for him, saying, "Just say that Lejing recently does not approve of Darong." On the occasion of the communal work of building a fence, a monk asked, "The ancients opened up various skillful means. Why does the Master block them off?" The Master said, "Firmly drive in the stake."
韶州後白雲和尚。初開堂登座謂眾曰。不審從上宗風不容佇思。然念諸佛初心敬禮。後代相承事須有方便。三十年後不得埋沒。若是高賢上士不在其流。後學初心示汝箇入路。看取大眾頭上。若也不會聽葛藤去也。師良久又曰。上至諸佛下至含識共箇真心。且阿那箇是諸人心。莫是情與無情共一體麼。恁麼見解何似三家村裡。既如是不得又作麼生會。直下會得早是自相鈍置。若據祖師門下。豈立遮箇階梯。眨上眉毛早是蹉過。何況聲前薦得句後投機。會中還有知音者麼。去卻擔簦請截流相見。時有僧禮拜。師曰。俊哉龍象蹴蹋潤無邊。三乘五性皆惺悟。僧擬再伸問。師曰去。問古琴絕韻請師彈。師曰。伯牙雖妙手。時人聽者稀。曰恁麼即再遇子期也師曰。笑發驚絃斷。寧知調不同。問昔日靈山一會梵王為主。未審白雲什麼人為主。師曰。有常侍在。曰恁麼即法雨霶𩃰群生有賴。師曰。汝莫遮裡賣梔子。
The Reverend of Houbaiyun in Shaozhou. When he first opened the hall and ascended the seat, he addressed the assembly: "Not presuming to inquire—the ancestral wind from above does not permit lingering thought. Yet mindful of the initial resolve of all Buddhas, one respectfully bows. For later generations inheriting the succession, the matter must have expedient means. After thirty years it must not be buried. If one is a lofty worthy and superior gentleman, he is not among their ranks. For later students with initial resolve, I shall show you an entry path. Look at the great assembly's heads. If you still do not understand, go listen to the vines." The master was silent a long while, then again said: "From the Buddhas above down to sentient beings below, all share one true mind. But which is the mind of all people? Is it not that sentient and insentient share one substance? With such a view, how do you compare to the three households? Since it is thus, you must not make of it something else—how then will you understand? To understand directly at once is already to dull and stultify yourself. If judged under the ancestral master's gate, how could this ladder be established? A blink of the eyebrows and already you have missed it. How much more so to recognize it before sound and strike the mechanism after words. Is there any knower of the tune in the assembly? Cast off your carrying parasol and come meet me where the stream is cut." At that time a monk bowed. The master said: "Excellent indeed—a dragon elephant tramples, moistening without bound; the three vehicles and five natures all become awake." The monk intended to ask again. The master said: "Go." A monk asked: "The ancient zither's绝 melody—please, master, play it." The master said: "Though Boya was a wondrous hand, those who listen today are few." He said: "If so, then one meets Ziqi again." The master said: "Laughter bursts forth—the startled string snaps; how could one know the tune is not the same?" A monk asked: "In former days at Vulture Peak, the Brahma King was host. I do not presume to ask who is host here at Baiyun." The master said: "The Attendant-in-Ordinary is present." He said: "If so, then the Dharma rain (next character has 'rain' radical, unrecognized) and sentient beings have reliance." The master said: "Do not sell gardenias here."
前朗州德山緣密大師法嗣
Dharma heir of the former Great Master Yuanmi of Deshan in Langzhou.
潭州鹿苑文襲禪師。僧問。遠遠投師請師接。師曰。五門巷裡無消息。僧良久。師曰。會麼。曰不會。師曰。長樂坡頭信不通。
Chan Master Wenxi of Luyuan in Tanzhou. A monk asked: "Coming from afar to submit to the master, please, master, receive me." The master said: "In the lane of the five gates there is no news." The monk was silent a long while. The master said: "Do you understand?" He said: "I do not understand." The master said: "At the head of Changle Slope the message does not get through."
澧州藥山可瓊禪師(第九世住)後住江陵延壽。僧問。請師答話。師曰好。曰還當得也無。師曰。更問。僧問曰。巨嶽不曾乏寸土。師今苦口為何人。師曰。延壽也要道過。曰不申此問焉辨我師。師喝。其僧禮拜。師便打。
Chan Master Keqiong of Yaoshan in Lizhou (ninth generation abbot), later resided at Yanshou in Jiangling. A monk asked: "Please, master, answer a word." The master said: "Good." He said: "Does it still accord or not?" The master said: "Ask again." The monk asked: "The great mountain has never lacked an inch of soil. Why does the master today waste words for whom?" The master said: "Yanshou too must speak of passing through." He said: "If I did not raise this question, how could I discern my master?" The master shouted. The monk bowed. The master then struck him.
前西川青城香林澄遠禪師法嗣
Dharma heir of the former Chan Master Cheng Yuan of Xianglin in Qingcheng, Xichuan.
灌州羅漢和尚。僧問。如何是佛法大意。師曰。井中紅焰日裡浮漚。曰如何領會。師曰。遙指摶桑日那邊。問如何是羅漢境。師曰。地連香積水門對聖峰山。問既是羅漢為什麼卻受人轉動。師曰。換卻眼睛轉卻髑髏。
The Reverend Luohan of Guanzhou. A monk asked: "What is the great meaning of the Buddha Dharma?" The master said: "A red flame in a well, a floating bubble in the sun." He said: "How should one understand it?" The master said: "Pointing far off to the other side of the sun at Fusang." (The base text has "Tuansang") A monk asked: "What is the realm of Luohan?" The master said: "The land joins Xiangji; the water gate faces Shengfeng Mountain." A monk asked: "Since he is a Luohan, why is he still turned about by others?" The master said: "Change your eyes and turn your skull."