Jingde Record of the Transmission of the Lamp, Volume Twenty-Three

前鄂州黃龍晦機禪師法嗣

Dharma heir of the former Chan Master Huiji of Huanglong in Ezhou.

洛京長水紫蓋善沼禪師。僧問。死中得活時如何。師曰。抱鎌刮骨熏天地。炮烈棺中求託生問才生便死時如何。師曰。賴得覺疾。

Chan Master Shanzhao of Zigai at Changshui in Luojing. A monk asked: "What is it like when one comes to life within death?" The master said: "Holding a sickle and scraping bone, smoking heaven and earth; with a blazing roaster in the coffin, seeking rebirth." A monk asked: "What is it like when one has just been born and then dies?" The master said: "Fortunately, the awakening is swift."

眉州黃龍繼達禪師。僧問。如何是衲。師曰。針去線不迴。曰如何是帔。師曰。橫鋪四世界。竪蓋一乾坤。曰道滿到來時如何。師曰。要羹與羹要飯與飯。問黃龍出世金翅鳥滿空飛時如何。師曰。問汝金翅鳥還得飽也無。

Chan Master Jida of Huanglong in Meizhou. A monk asked: "What is the patch-robe?" The master said: "The needle goes, the thread does not return." He said: "What is the shawl?" The master said: "Spread horizontally, it covers the four worlds; draped vertically, it covers one heaven and earth." He said: "When the Way is full and one arrives, what then?" The master said: "If you want soup, give soup; if you want rice, give rice." A monk asked: "When Huanglong appears in the world and golden-winged birds fill the sky flying, what then?" The master said: "I ask you—can the golden-winged bird get enough to eat or not?"

棗樹和尚(第二世住)問僧。發足什麼處。曰閩中。師曰。俊哉。曰謝師指示。師曰。屈哉。僧鋤地次見師乃不審。師曰。見阿誰了便不審。曰見師不問訊禮式不全。師曰。卻是孤負老僧。其僧歸堂舉似第一座。第一座曰。和尚近日可畏為人切。師聞之乃打第一座七棒。第一座曰。某甲恁麼道未有過打恁麼。師曰。枉吃如許多年鹽醋。又打七棒。

The Jujube Tree Monk (second generation abbot) asked a monk, "Where did you set out from?" The monk said, "From Minzhong." The master said, "Excellent!" The monk said, "Thank you, Master, for your instruction." The master said, "How wronged!" Later, while the monk was hoeing the ground, he saw the master but did not greet him with the customary inquiry. The master said, "Having seen whom, then you do not inquire?" The monk said, "Having seen the master, if I do not offer greetings, the forms of courtesy are incomplete." The master said, "Rather, you are betraying this old monk." That monk returned to the hall and reported this to the First Seat. The First Seat said, "The master these days is fearsome in how keenly he deals with people." When the master heard of this, he gave the First Seat seven blows. The First Seat said, "I spoke in such a way—there was no fault—yet you strike me like this?" The master said, "You have vainly consumed so many years of salt and vinegar." And he gave him another seven blows.

興元府玄都山澄和尚。僧問。喜得趨方丈家風事若何。師曰。燻風開曉露。明月正當天。曰如何拯濟。師曰。金雞樓上一下鼓。問如何是沙門行。師曰。一切不如。

Chan Master Cheng of Xuandu Mountain in Xingyuan Prefecture. A monk asked, "Having happily hastened to the abbot's quarters, what of the family style?" The master said, "The warm breeze opens the morning dew; the bright moon is exactly in mid-heaven." The monk said, "How does one rescue and relieve?" The master said, "One drumbeat upon the golden rooster tower." The monk asked, "What is the practice of a shramana?" The master said, "Nothing at all compares."

嘉州黑水和尚。初參黃龍問曰。雪覆蘆華時如何。黃龍曰。猛烈。師曰。不猛烈。黃龍又曰。猛烈。師又曰。不猛烈。黃龍便打。師因而惺覺。自爾契緣化行黑水。

Chan Master Heishui of Jiazhou. When he first called on Huanglong, he asked, "What is it like when snow covers the reed flowers?" Huanglong said, "Fierce!" The master said, "Not fierce." Huanglong again said, "Fierce!" The master again said, "Not fierce." Huanglong then struck him. Because of this the master awoke. From then on, he matched the karmic conditions and carried out his teaching in Heishui.

鄂州黃龍智顒禪師(第三世住)僧問。如何是黃龍家風。師曰。待賓飣僊果。僧問。如何是諸佛之本源。師曰。即此一問是何源。曰恁麼即諸佛無異路去也。師曰。延平劍已成龍去。猶有刻舟求劍人。

Chan Master Zhizhong of Huanglong in Ezhou (third generation abbot). A monk asked, "What is the family style of Huanglong?" The master said, "Waiting for guests, arraying immortal fruit." A monk asked, "What is the source of all Buddhas?" The master said, "Just this one question—what is its source?" The monk said, "If so, then all Buddhas have no different path." The master said, "The sword of Yanping has already gone off, transformed into a dragon; still there are people who carve a boat to seek the sword."

眉州昌福達和尚。僧問。學人來問師則對。不問時師意如何。師曰。謝師兄指示。問本來則不問。如何是今日事。師曰。師兄遮問大好。曰學人不會時如何。師曰。謾得即得。問國有寶刀誰人得見。師曰。師兄遠來不易。曰此刀作何形狀。師曰。要也道不要也道。曰請師道。師曰。難逢難遇。問石牛水上臥時如何。師曰。異中異妄計不浮沈。曰便恁麼去時如何。師曰。翅天日落把土成金。

The Venerable Changfu Dazhi of Meizhou. A monk asked, "When a student comes to ask, the Master responds. When he does not ask, what is the Master's intention?" The Master said, "Thank you, senior brother, for your instruction." He asked, "I do not ask about the original. What is the matter today?" The Master said, "This question of yours, senior brother, is very good." He said, "What if the student does not understand?" The Master said, "If you can deceive, then you succeed." He asked, "The precious sword of the nation—who can see it?" The Master said, "Your distant coming, senior brother, has not been easy." He said, "What shape does this sword take?" The Master said, "Whether you want me to say it or not, I say it." He said, "Please, Master, say it." The Master said, "Hard to encounter, hard to meet." He asked, "What about when the stone ox lies on the water?" The Master said, "Extraordinary amid the extraordinary; deluded reckoning neither floats nor sinks." He said, "What if one just goes off like that?" The Master said, "Wings span the sky, the sun sets, earth is turned to gold."

前婺州明招德謙禪師法嗣

Dharma heir of the Former Chan Master Mingzhao Deqian of Wuzhou.

處州報恩契從禪師。初開堂升座欲坐乃曰。烈士鋒前還有俊鷹俊鷂兒麼。放一箇出來看。所以道。烈士鋒前少人陪。雲雷擊鼓劍輪開。誰是大雄獅子種。滿身鋒刃但出來。時有僧始出。師曰。看好精彩。僧擬申問。師曰。什麼。處去也。問獅子未出窟時如何。師曰。鋒鋩難擊。曰出窟後如何。師曰。藏身無路。曰欲出不出時如何。師曰。命似懸絲。曰向去事如何。師曰拶。師後住南明。有僧問。如何是和尚家風。師曰。還奈何麼。問十二時中如何即是。師曰。金剛頂上看。曰恁麼即人天有賴。師曰。汝又誑𧬵人天作麼。

The Chan Master Baoen Qicong of Chuzhou. At his first opening of the hall, ascending the seat and about to sit, he then said, "Before the hero's spearpoint, are there still keen hawks and keen falcons? Send one out to see. Therefore it is said: before the hero's spearpoint few can attend. Cloud-thunder strikes the drum, the sword-wheel opens. Who is of the great heroic lion's seed? Let one whose whole body is blade-edge but come forth." At that time a monk first emerged. The Master said, "Look at this fine brilliance." The monk intended to ask a question. The Master said, "Where have you gone?" He asked, "What is it like when the lion has not yet left its den?" The Master said, "Its point is hard to strike." He said, "What about after leaving the den?" The Master said, "There is no path to hide the body." He said, "What about when about to leave and not leaving?" The Master said, "Life hangs by a thread." He said, "What about the matter of going on?" The Master said, "Press." The Master later resided at Nanming. A monk asked, "What is the Master's family style?" The Master said, "Can you do anything about it?" He asked, "How should one be throughout the twelve periods of the day?" The Master said, "Look from the summit of the vajra." He said, "If so, then gods and humans have reliance." The Master said, "You again deceive [this character is from speech and is unrecognized] gods and humans for what?"

婺州普照瑜和尚上堂未坐謂眾曰。三十年後大有人。向遮裡亡鋒結舌去在。還會麼灼然。若不是真師子兒。爭識得上來機。僧問。師子未出窟時如何。師曰。眾獸徒然。曰出窟後如何。師曰。孤絕萬裡。曰欲出不出時如何。曰當沖者喪。問向去事如何。師曰。決在臨鋒。師乃頌曰。

The Venerable Puzhao Yu of Wuzhou, in the hall and before sitting, addressed the assembly, saying, "Thirty years from now there will be many people. They will go on to lose their edge and tie their tongues here. Do you also understand? Clearly, if one is not a true lion's cub, how could one recognize the above opportunity?" A monk asked, "What is it like when the lion has not yet left its den?" The Master said, "The beasts are all in vain." He said, "What about after leaving the den?" The Master said, "Alone and cut off for ten thousand li." He said, "What about when about to leave and not leaving?" He said, "Those who confront the charge perish." He asked, "What about the matter of going on?" The Master said, "The decision lies at the point of the blade." The Master then spoke a verse, saying:

決在臨鋒處天然獅子機

The decision lies at the point of the blade; naturally the lion's opportunity.

嚬呻出三界非祖莫能知

Wrinkling and groaning, it exits the three realms; unless one is an ancestor, none can know it.

婺州雙谿保初禪師示眾曰。未透徹不須呈。十方世界廓然明。孤峰頂上通機照。不用看他北斗星。僧問。九夏靈峰劍請師不露鋒。師曰。未拍金鎖前何不問。僧曰。千般徒設用。難出髑髏前。師曰。背後礙殺人。

The Chan Master Baochu of Shuangxi in Wuzhou instructed the assembly, saying, "If you have not penetrated thoroughly, you need not present it. The ten directions' world is vast and clear. On the solitary peak's summit, one comprehends the opportunity and shines. No need to look at the Big Dipper star." A monk asked, "The nine-summer spirit-peak sword—please, Master, do not reveal its edge." The Master said, "Before striking the golden lock, why did you not ask?" The monk said, "A thousand kinds are vainly set up for use. Hard to get out before the skull." The Master said, "Behind you, it kills people."

處州湧泉究和尚。師上堂良久曰。還有虎狼禪客麼。有則放出一箇來。時有僧才出。師曰。還知喪命處麼。曰學人諮和尚。師曰。什麼處去也。問獅子未出窟時如何。師曰。抖㖃地。曰獅子出窟後如何。師曰。蓋天蓋地。曰欲出不出時如何。師曰。一切人辨不得。問向去事如何。師曰。俊鷂亦迷蹤。

The Venerable Yongquan Jiu of Chuzhou. The Master ascended the hall, was silent a long time, and said, "Are there still tiger-wolf Chan guests? If so, send one out." At that time a monk had just emerged. The Master said, "Do you also know the place where you lose your life?" He said, "The student asks the Master." The Master said, "Where have you gone?" He asked, "What is it like when the lion has not yet left its den?" The Master said, "Shaking [this character is from the mouth and is unrecognized] the ground." He said, "What about after the lion leaves the den?" The Master said, "Covering heaven and covering earth." He said, "What about when about to leave and not leaving?" The Master said, "All people cannot discern it." He asked, "What about the matter of going on?" The Master said, "Even a keen falcon loses its trace."

衢州羅漢義和尚。上堂眾集有僧才出禮拜。師曰。不是好底。僧曰。龍泉寶劍請師揮。師曰。什麼處去也。曰恁麼印龍谿南面盡鋒鋩。師曰。收取。問不落古今請師道。師曰。還怪得麼。曰猶落古今。師曰。莫錯。

Chan Master Luohan Yi of Quzhou. When he ascended the hall, the assembly gathered, and a monk had just come forward to bow. The Master said, "Not a good one." The monk said, "The Longquan sword—please, Master, brandish it." The Master said, "Where has it gone?" [The monk] said, "If so, then to the south of Longxi all is its edge." The Master said, "Put it away." [A monk] asked, "Not falling into past or present—please, Master, speak." The Master said, "Can you still blame it?" [The monk] said, "Still falls into past and present." The Master said, "Do not err."

前朗州大龍山智洪禪師法嗣

Heir of Chan Master Zhihong of Mount Dalong in Langzhou, former [master].

大龍山景如禪師(第二世住)僧問。如何是佛法大意。師喝。僧曰。尊意如何。師曰。會麼。曰不會。師又喝。問太陽一顯人皆羨鼓聲才罷意如何。師曰。季秋凝後好晴天。

Chan Master Jingru of Mount Dalong (second generation abbot). A monk asked, "What is the great meaning of the Buddha-dharma?" The Master shouted. The monk said, "What is your venerable meaning?" The Master said, "Do you understand?" [The monk] said, "I do not understand." The Master shouted again. [A monk] asked, "When the sun appears once, everyone admires it; when the drum sound has just ceased, what is the meaning?" The Master said, "After late autumn congeals, a fine clear day."

朗州大龍山楚勛禪師(第四世住)上堂良久曰。大眾只恁麼各自散去。已是重宣此義了也。久立又奚為然。久立有久立底道理。知了經一小劫如一食頃。不知道理便見茫然。還知麼。有知者出來。大家相共商量。時有僧出展坐具曰。展即遍周沙界。縮即絲髮不存。展即是不展即是。師曰。爾從什麼處得來。曰恁麼即展去也。師曰。勿交涉。問如何是大龍境。師曰。諸方舉似人。曰如何是境中人。師曰。爾為什麼謾我。問亡僧遷化向什麼處去也。師曰。阿彌陀佛。僧問。善法堂中師子吼。未審法嗣嗣何人。師曰。猶自恁麼問。

Chan Master Chuxun of Mount Dalong in Langzhou (fourth generation abbot). He ascended the hall, remained silent a long while, and said, "Assembly, just thus each of you may disperse. This has already been a repeated proclamation of this meaning. Why stand long? Yet long standing has the principle of long standing. Knowing it, one passes a minor kalpa as a single meal's time. Not knowing the principle, one is immediately bewildered. Do you know? Let one who knows come forward. Let us all discuss it together." At that time a monk came forward, spread his sitting cloth, and said, "Spread, and it pervades the sands of the Ganges; roll up, and not a hair's breadth remains. Spreading is it, not spreading is it." The Master said, "Where did you get this?" [The monk] said, "If so, then it is spread." The Master said, "No connection." [A monk] asked, "What is the realm of Dalong?" The Master said, "Various quarters cite it to people." [The monk] said, "What is the person in the realm?" The Master said, "Why do you deceive me?" [A monk] asked, "Where does a deceased monk go after transformation?" The Master said, "Amitabha Buddha." A monk asked, "In the Hall of Good Dharma, the lion roars; I do not yet know whose Dharma heir the heir is." The Master said, "Still asking like that."

興元府普通院從善禪師。僧問。法輪再轉時如何。師曰。助上座喜。曰合譚何事。師曰。異人掩耳。曰便恁麼領會時如何。師曰錯。問佩劍叩松關時如何。師曰。莫亂作。曰誰不知有。師曰出。

Chan Master Congshan of the Puzhao Cloister in Xingyuan Prefecture. A monk asked, "When the Dharma wheel turns again, what then?" The Master said, "I congratulate the Senior." [The monk] said, "What matter should be discussed?" The Master said, "An extraordinary person covers his ears." [The monk] said, "If one understands just like this, what then?" The Master said, "Wrong." [A monk] asked, "When wearing a sword to knock at the pine gate, what then?" The Master said, "Do not make trouble." [The monk] said, "Who does not know there is this?" The Master said, "Out."

前襄州白馬行靄禪師法嗣

Heir of Chan Master Xing'ai of White Horse in Xiangzhou, former [master].

襄州白馬智倫禪師。僧問。如何是佛。師曰。真金也須失色。問如何是和尚出身處。師曰。牛觝牆曰。學人不會意旨如何。師曰。已成八字。

Chan Master Zhilun of White Horse in Xiangzhou. A monk asked, "What is the Buddha?" The Master said, "Even true gold must lose its color." [A monk] asked, "What is the place from which the Master emerges?" The Master said, "An ox butts a wall." [The monk] said, "The student does not understand; what is the meaning?" The Master said, "Already become the character 'eight.'"

前安州白兆山第二世懷楚禪師法嗣

Heir of Chan Master Huaichu of Mount Baizhao in Anzhou, second generation, former [master].

唐州保壽匡祐禪師。僧問。如何是佛法大意。師曰。近前來近前來。僧近前。師曰。會麼。曰不會。師曰。石火電光已經塵劫。僧問。如何是為人底一句。師曰。開口入耳。僧曰。如何理會。師曰。逢人告人。

Chan Master Kuangyou of Baoshou in Tangzhou. A monk asked, "What is the great meaning of the Buddha-dharma?" The Master said, "Come closer, come closer." The monk came closer. The Master said, "Do you understand?" [The monk] said, "I do not understand." The Master said, "Flint spark and lightning flash have already passed through dust kalpas." A monk asked, "What is the one phrase for the sake of people?" The Master said, "Opening the mouth, it enters the ear." The monk said, "How should one understand it?" The Master said, "Meeting people, tell people."

前襄州谷隱智靜禪師法嗣

Heir of Chan Master Zhijing of Guyin in Xiangzhou, former [master].

谷隱知儼禪師登州人也。受業於本州鵲山。得法於前谷隱知靜禪師。繼踵住持玄侶臻萃。僧問。師唱誰家曲宗風嗣阿誰。師曰。白雲南傘蓋北。問如何是迦葉親聞底事。師曰。速須作卻。問如何是諸佛照不著處。師曰。問遮山鬼窟作麼。曰照著後如何。師曰。咄精怪。問千山萬水如何登涉。師曰。舉步便千里萬裡。曰不舉步時如何。師曰。亦千里萬裡。

Chan Master Zhiyan of Guyin was from Dengzhou. He received his training under Mount Que in his own prefecture. He obtained the Dharma from the former Chan Master Zhijing of Guyin. Continuing in succession, he dwelled as abbot, and mysterious companions gathered. A monk asked, "Whose family song does the Master sing, and whose lineage wind does he inherit?" The Master said, "White clouds south, umbrella canopy north." [A monk] asked, "What is the matter that Kasyapa personally heard?" The Master said, "Quickly, you must finish it." [A monk] asked, "What is the place where all Buddhas' illumination does not reach?" The Master said, "Why ask about this mountain ghost's cave?" [The monk] said, "After it illuminates, what then?" The Master said, "Tsk! Poltergeist." [A monk] asked, "A thousand mountains and ten thousand waters—how does one climb and cross?" The Master said, "Lift a step, and it is a thousand li and ten thousand li." [The monk] said, "When not lifting a step, what then?" The Master said, "Also a thousand li and ten thousand li."

襄州普寧院法顯禪師。僧問。曩劫共住為什麼不識親疎。師曰誰。曰更待某甲道。師曰。將謂不領話。問萬水千山如何登涉。師曰。青霄無間路到者不迷機。

Chan Master Faxian of Puning Monastery in Xiangzhou. A monk asked, "Having dwelt together for kalpas, why do you not recognize kin from stranger?" The Master said, "Who?" The monk said, "Wait until I speak." The Master said, "I thought you did not understand the words." The monk asked, "Through ten thousand waters and a thousand mountains, how does one ascend and cross?" The Master said, "The blue empyrean has no intervening road; one who arrives does not miss the opportunity."

前廬山歸宗第四世住弘章禪師法嗣

Dharma heir of Chan Master Hongzhang, fourth-generation abbot of Guizong of Mount Lu

東京普淨院常覺禪師者陳留人也。姓李氏。幼習儒學絕無幹祿之意。志樂山水頗以遊覽為務。至廬山歸宗禪師會下聞法惺悟遂求出家。未幾歸宗將順寂。命師撫之曰。汝於法有緣。他後濟眾人莫測其量也。仍以披剃事囑諸門人訖。然後示滅。師至梁乾化二年落髮。明年納戒於東林寺甘露壇。尋遊五臺山。還上都於麗景門內獨居。二載間有北隣信士張生者。請師供養。張素探玄理。因叩師垂誨。師乃隨宜開誘。張生於言下發悟。遂設榻留宿。至深夜與妻竊窺之。見師體遍一榻。頭足俱出。及令婢僕視之即如常。張生倍加欽慕曰。弟子夫婦垂老。今願割宅之前堂以裨丈室。師欣然受之。至後唐天成三年遂成大院。賜額曰普淨。師以時機淺昧難任極旨。苟啟之非器。令彼招謗讟之咎。我寧不務開法。每月三八施浴僧道萬計。師常謂諸徒曰。但得慧門無壅則福何滯哉。一日給事中陶穀入院致禮而問曰。經云。離一切相則名諸佛。今目前諸相紛然如何離得。師曰。給事見箇什麼。陶欣然仰重。自是王公大人屢薦章服師號。皆卻而不受。以開寶四年十二月二日示疾。十一日告眾囑付訖右脅而化。壽七十有六。臘五十有六。今法嗣繼世住持彌盛。

Chan Master Changjue of Pujing Monastery in the Eastern Capital was a man of Chenliu. His surname was Li. In youth he studied Confucian learning and had absolutely no intention of seeking official emolument. His aspiration delighted in mountains and waters, and he made sightseeing his chief occupation. When he arrived at the assembly of Chan Master Guizong of Mount Lu, upon hearing the Dharma he became enlightened, and so he sought to leave the household. Before long, Guizong was about to accord with quiescence. He commanded the Master to soothe and instruct the assembly, saying, "You have a karmic affinity with the Dharma. Later, the measure of those you will rescue and the multitude you will benefit cannot be fathomed." He further entrusted the matter of shaving and ordination to his various disciples, and thereafter showed extinction. The Master, in the second year of Qianhua of the Liang, had his head shaved. The following year he received the precepts at the Sweet Dew Ordination Platform of Donglin Monastery. Soon he journeyed to Mount Wutai. Returning to the upper capital, he dwelt alone inside Lijing Gate. During two years there was a faithful gentleman of the northern neighborhood, a certain Mr. Zhang, who invited the Master to receive offerings. Zhang had long probed the profound principles, and because he inquired of the Master, the Master granted instruction. The Master thereupon opened and guided him according to capacity. Mr. Zhang awakened beneath the words. He then set out a couch and invited the Master to stay overnight. Deep in the night, he and his wife secretly peered at him. They saw the Master's body extend across the entire couch, with both head and feet protruding beyond it. When they had maids and servants look, he was as usual. Mr. Zhang doubly increased his admiration, saying, "My wife and I, your disciples, are nearing old age. Now we wish to cut off the front hall of our residence to augment your ten-foot chamber." The Master joyfully accepted it. Later, in the third year of Tiancheng of the Later Tang, it thus became a great monastery. The granted plaque read Pujing. The Master, because the capacities of the time were shallow and dull and difficult to bear the ultimate purport, if he opened it for those who were not vessels, would cause them to invite the fault of slander. "I would rather not engage in opening the Dharma." Each month on the third and eighth days he distributed baths to monks and Daoists by the tens of thousands. The Master constantly said to his disciples, "If only the gate of wisdom is unobstructed, how could blessings be stagnant?" One day the Supervising Secretary Tao Gu entered the monastery, paid homage, and asked, "The scripture says, 'Apart from all marks, one is named a Buddha.' Now before our eyes the marks are manifold—how can one be apart from them?" The Master said, "What does the Supervising Secretary see?" Tao joyfully admired and revered him. From then on, princes and great men repeatedly recommended him for the purple robe and the Master's title. He declined them all and did not accept. On the second day of the twelfth month of the fourth year of Kaibao, he showed illness. On the eleventh day he addressed the assembly, entrusted and instructed them, and then, lying on his right side, he transformed. His lifespan was seventy-six. His precept age was fifty-six. Now his Dharma heirs continue in succession as abbots, ever more flourishing.

前襄州石門山第三世慧徹禪師法嗣

Dharma heir of Chan Master Huiche, third-generation abbot of Shimen Mountain in Xiangzhou

石門山紹遠禪師(第四世住)僧問。師唱誰家曲宗風嗣阿誰。師曰。十方無異類揭覺鳳林前。問先師歸於雁塔。當仁一句請師垂示。師曰。脩羅掌內擎日月。夜叉足下踏泥龍問金龍不吐凡間霧。請師舉唱鳳凰機。師曰。白眉不展手長安路坦平。問如何是西來意。師曰。布袋盛烏龜。問如何是石門境。師曰。孤峰對鳳嶺。曰如何是境中人。師曰。巖中殘雪處處分輝。問如何是和尚家風。師曰。滴瀝非旨趣千山不露身。問如何是古佛心。師曰。白牛露地臥清谿。問生死之河如何過得。師曰。風吹荷葉浮萍草。問如何是三乘教外別傳一句。師曰。羊頭車子入長安。問生死浪前如何話道。師曰。毛袋橫身絕飲啄。青谿常臥太陽春。問如何是道。師曰。山深水冷。曰如何是道中人。師曰。金槌擊金鼓。問天陰日不出光輝何處去。師曰。鐵蛇橫大路通身黑似煙。

Chan Master Shaoyuan of Shimen Mountain (fourth-generation abbot). A monk asked, "Of whose family does the Master sing the song, and whose lineage style does he inherit?" The Master said, "In the ten directions there are no different kinds; before Juelin, raise the phoenix." The monk asked, "The late Master returned to the Wild Goose Stupa. Of the one phrase of the worthy one, please, Master, reveal it." The Master said, "Asura holds sun and moon in his palm; a yaksha treads a mud dragon beneath his feet." The monk asked, "The golden dragon does not spit fog among mortals. Please, Master, raise and sing the phoenix's opportunity." The Master said, "White-browed one does not unfold his hand; the road to Chang'an is flat and level." The monk asked, "What is the meaning of the coming from the West?" The Master said, "A cloth bag holds a black turtle." The monk asked, "What is the realm of Shimen?" The Master said, "A lone peak faces Phoenix Ridge." He said, "What is the person in the realm?" The Master said, "Remaining snow in the crags divides its radiance everywhere." The monk asked, "What is the Master's family style?" The Master said, "Dripping and trickling is not the purport; a thousand mountains do not expose the body." The monk asked, "What is the mind of the ancient Buddhas?" The Master said, "The white ox lies in the open ground by the clear stream." The monk asked, "How does one cross the river of birth and death?" The Master said, "The wind blows the lotus leaves and the duckweed." The monk asked, "What is the one phrase transmitted outside the three vehicles' teachings?" The Master said, "A sheep-headed cart enters Chang'an." The monk asked, "Before the waves of birth and death, how does one speak the Way?" The Master said, "A hair bag lies sideways, cutting off drink and peck; ever lying by the clear stream in the spring of the sun." The monk asked, "What is the Way?" The Master said, "Deep mountains and cold waters." He said, "What is the person in the Way?" The Master said, "A golden mallet strikes a golden drum." The monk asked, "When the sky is overcast and the sun does not come out, where does its radiance go?" The Master said, "An iron snake lies across the great road, its whole body black as smoke."

鄂州靈竹守珍禪師。僧問。如何是西來意。師曰。錫帶胡中土瓶添漢地泉。問迷悟不入諸境時如何。師曰。境從何來。曰恁麼即入諸境去也。師曰。龍頭蛇尾漢。

Chan Master Lingzhu Shouzhen of Ezhou. A monk asked, "What is the meaning of the coming from the West?" The Master said, "The tin staff carries the soil of the Central Land of the Hu; the bottle adds the water of the Han region." He asked, "When delusion and enlightenment do not enter any realm, how is it?" The Master said, "From where does the realm come?" He said, "If so, then one enters all realms." The Master said, "A fellow with a dragon's head and a snake's tail."

前洪州同安志和尚法嗣

Dharma heir of the former Elder Zhi of Tong'an in Hongzhou

朗州梁山緣觀禪師。僧問。如何是和尚家風。師曰。資楊水急魚行澁。白鹿松高鳥泊難。問大眾雲集白鹿一句請師闡揚。師曰。近日居何國土。又曰。梁山高掛秦時鏡。光壽門風不假燈。問師唱誰家曲宗風嗣阿誰。師曰。龍生龍子鳳生鳳兒。問如何是西來意。師曰。蔥嶺不傳唐土信。胡人謾說太平歌。問如何是從上傳來底事。師曰。渡水胡僧無膝袴。背駝梵夾不持經。問如何是正法眼。師曰。南華裡。曰為什麼在南華裡。師曰。為汝問正法眼。問如何是衲衣下事。師曰。密有端。長老訪師晤坐譚話時。有僧問。二尊不並化。為什麼兩人居方丈。師曰。一亦非師。有頌曰。

Chan Master Liangshan Yuanguan of Langzhou. A monk asked, "What is the Master's family style?" The Master said, "At Ziyang the water runs swift and fish swim with difficulty; on White Deer the pines are tall and it is hard for birds to perch." He asked, "The great assembly gathers like clouds; White Deer's one phrase—please, Master, expound it." The Master said, "In what land have you dwelt recently?" He also said, "Liangshan hangs high the mirror of Qin; the family style of Guangshou does not borrow a lamp." He asked, "Whose song does the Master sing, and whose ancestral style does he inherit?" The Master said, "A dragon gives birth to a dragon child; a phoenix gives birth to a phoenix chick." He asked, "What is the meaning of the coming from the West?" The Master said, "Cong Ridge does not transmit news of the Tang land; the Hu people vainly speak of songs of Great Peace." He asked, "What is the matter handed down from above?" The Master said, "The water-crossing Hu monk has no knee trousers; carrying Sanskrit texts on his back, he does not hold the scriptures." He asked, "What is the true Dharma eye?" The Master said, "In Nanhua." He said, "Why is it in Nanhua?" The Master said, "Because you asked about the true Dharma eye." He asked, "What is the matter under the patch robe?" The Master said, "Secretly there is an endpoint." When an elder visited the Master and sat talking with him, a monk asked, "The two Honored Ones do not transform side by side; why do two people dwell in the abbot's quarters?" The Master said, "Even one is not so." The Master had a verse saying:

梁山一曲歌格外人難和

A single song of Liangshan, beyond ordinary people, is hard to harmonize.

十載訪知音未甞逢一箇

For ten years I sought a knower of the sound, and never once met one.