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

杭州永明寺延壽禪師法嗣二人杭州富陽子蒙禪師

Two heirs of Chan Master Yanshou of Yongming Temple in Hangzhou: Chan Master Zimeng of Fuyang in Hangzhou

杭州朝明院津禪師(已上二人無機緣語句不錄)

Chan Master Jin of Chaoming Yuan in Hangzhou (the above two persons have no opportunity-and-cause statements and are not recorded)

蘇州長壽院朋彥大師法嗣一人長壽第二世法齊禪師

One heir of Great Master Pengyan of Changshou Yuan in Suzhou: Chan Master Faqi, second generation of Changshou

杭州普門寺希辯禪師法嗣二人高麗國慧洪禪師

Two heirs of Chan Master Xibian of Pumen Temple in Hangzhou: Chan Master Huihong of the country of Goryeo

越州上林胡智禪師(已上二人無機緣語句不錄)

Chan Master Huzhi of Shanglin in Yuezhou (the above two persons have no opportunity-and-cause statements and are not recorded)

行思禪師第九世下

Below, the ninth generation of Chan Master Xingsi

金陵清涼文益禪師法嗣

Heirs of Chan Master Wenyi of Qingliang in Jinling

蘇州薦福院紹明禪師。州將錢仁奉請住持。乃問。如何是和尚家風。師曰。一切處看取。

Chan Master Shaoming of Jianfu Yuan in Suzhou. The prefect Qian Renfeng invited him to be abbot. He then asked, "What is the venerable master's family style?" The master said, "Look and take it up in every place."

澤州古賢院謹禪師。師勘僧雲。如來堅密身一功塵中現。如何是堅密身。僧竪指。師雲。現即現爾怎生會。僧無語。師侍立次見淨慧問一僧雲。自離此間什麼處去來。曰入嶺來。淨慧曰。不易。曰虛涉他如許多山水。淨慧曰。如許多山水也不惡。其僧無語。師於此言下大悟。僧問。如何是佛。師曰。築著汝鼻孔。

Chan Master Jin of Guxian Yuan in Zezhou. The master tested a monk, saying, "The Tathagata's firm and dense body appears in all dust. (The base text has 'one merit'.) What is the firm and dense body?" The monk raised his finger. The master said, "It appears, it appears—how will you understand?" The monk was silent. While the master was standing in attendance, he saw Jinghui ask a monk, saying, "Since leaving here, where have you gone and come from?" He said, "I came in from the mountains." Jinghui said, "Not easy." He said, "Vainly I crossed so many mountains and rivers for him." Jinghui said, "So many mountains and rivers are not bad either." That monk was silent. At these words the master had a great awakening. A monk asked, "What is the Buddha?" The master said, "It strikes your nostrils."

宣州興福院可勳禪師。建州建陽人也。姓朱氏。自淨慧印心遂開法住持。僧問。如何是興福主。師曰。闍梨不識。曰莫只遮便是麼。師曰。縱未歇狂頭亦何失。問如何是道。師曰。勤而行之。問何雲法空。師曰。不空。師有偈示眾曰。

Chan Master Kexun of Xingfu Yuan in Xuanzhou. He was a man of Jianyang in Jianzhou. His surname was Zhu. After being sealed in mind by Jinghui, he then opened the Dharma and served as abbot. A monk asked, "What is the master of Xingfu?" The master said, "The acarya does not recognize him." He said, "Is it not just this?" The master said, "Even if madness has not yet ceased, what is lost by the head?" He asked, "What is the Way?" The master said, "Diligently practice it." He asked, "Why is it called emptiness of dharma?" The master said, "Not empty." The master had a verse to show the assembly, saying:

秋江煙島晴鷗鷺行行立

On the autumn river the misty isle clears; gull and egret stand row upon row.

不念觀世音爭知普門入

If one does not contemplate Guanyin, how can one know entry through the universal gate?

洪州上藍院守訥禪師。上堂謂眾曰。盡令提綱無人掃地。叢林兄弟相共證明。晚進之流有疑請問。有僧問。願開甘露門。當觀第一義。不落有無中。請師垂指示。師曰。大眾證明。曰恁麼即屈去也。師曰。閑言語。問如何是佛。師曰。更問阿誰。

Chan Master Shoune of Shanglan Monastery in Hongzhou. Entering the hall, he addressed the assembly, saying: "Though one exhausts every effort to grasp the essential, no one sweeps the ground. The brothers of the forest all bear witness together. Those of late advancement who have doubts, please ask." A monk asked: "I wish you to open the gate of sweet dew. One should contemplate the supreme meaning. Not falling into being or non-being, please, Master, bestow your instruction." The Master said: "The great assembly bears witness." The monk said: "If so, then we have been wronged." The Master said: "Idle words." He asked: "What is the Buddha?" The Master said: "Ask whom else?"

撫州覆船和尚。僧問。如何是佛。師曰。不識。問如何是祖師西來意。師曰。莫謗祖師。

The Reverend of Fuchuan in Fuzhou. A monk asked: "What is the Buddha?" The Master said: "Not known." He asked: "What is the meaning of the Patriarch's coming from the West?" The Master said: "Do not slander the Patriarch."

杭州奉先寺法明普照禪師法瓌。僧問。釋迦出世天雨四華地搖六動。未審和尚今日有何祥瑞。師曰。大眾盡見。曰法王法如是也。師曰。人王見在。問淨慧寶印和尚親傳。今日一會當付何人。師曰。誰人無分。曰恁麼即雷音普震無邊剎也。師曰。也須善聽。

Chan Master Fagui, Faming Puzhao, of Fengxian Monastery in Hangzhou. A monk asked: "When Shakyamuni was born, heaven rained four flowers and the earth shook in six ways. I wonder what auspicious signs the Master has today." The Master said: "The great assembly all see." The monk said: "The Dharma King's Dharma is thus." The Master said: "The Human King is present." He asked: "The pure wisdom jewel-seal has been personally transmitted by the Master. To whom should it be entrusted at today's assembly?" The Master said: "Who is without a share?" The monk said: "If so, then the thunderous sound universally shakes boundless lands." The Master said: "One must still listen well."

廬山化城寺慧朗禪師。江南相宋齊丘請開堂。師升座曰。今日令公請山僧為眾。莫非承佛付囑不忘佛恩。眾中有問話者出來。為令公結緣。僧問曰。令公親降大眾雲臻。從上宗乘請師舉唱。師曰。莫是孤負令公麼。問師常苦口為什麼學人己事不明。師曰。闍梨什麼處不明。曰不明處請師決斷。師曰。適來向汝道什麼。曰恁麼即全因今日去也。師曰。退後禮三拜。

Chan Master Huilang of Huacheng Monastery on Mount Lu. The Prime Minister of Jiangnan, Song Qiqiu, invited him to open the hall. The Master ascended the seat and said: "Today the Lord Minister has invited this mountain monk for the assembly. Is this not to receive the Buddha's entrustment and not forget the Buddha's grace? If there are those in the assembly who would ask questions, come forward. For the Lord Minister, form a karmic connection." A monk asked: "The Lord Minister has personally descended and the great assembly has gathered like clouds. Regarding the ancestral vehicle from above, please, Master, raise and sing it." The Master said: "Am I not disappointing the Lord Minister?" He asked: "The Master constantly speaks earnestly; why is it that the student's own matter is not clear?" The Master said: "Where, Acharya, is it not clear?" The monk said: "In the place where it is not clear, please, Master, decide and cut through." The Master said: "Just now, what did I say to you?" The monk said: "If so, then it is entirely due to today." The Master said: "Step back and bow three times."

杭州慧日永明寺通辯禪師道鴻(第三世住)僧問。遠離天台境。來登慧日峰。久聞師子吼。今日請師通。師曰。聞麼。曰恁麼即昔時崇壽今日永明也。師曰。幸自靈利何須亂道。師謂眾曰。大道廓然古今常爾。真心周遍如量之智皎然。萬象森羅鹹真實相。該天括地亙古亙今。大眾還會麼。還辨白得麼。問國王嘉命公貴臨筵。未審今日當為何事。師曰。驗取。曰此意如何。師曰。什麼處去來。曰恁麼即猶成造次也。師曰。休亂道。問諸佛出世放百寶光明。師登寶座有何祥瑞。師曰。可驗。曰法王法如是。師曰。也是虛言。

Chan Master Daohong, Tongbian, of Hui Ri Yongming Monastery in Hangzhou (third generation abbot). A monk asked: "Having left the realm of Tiantai behind, I come to climb Hui Ri Peak. Long have I heard of the lion's roar; today I ask the Master to communicate it." The Master said: "Do you hear it?" The monk said: "If so, then what was formerly Chongshou is now Yongming." The Master said: "Fortunately you are sharp; why must you speak wildly?" The Master addressed the assembly: "The great Way is vast and empty, constant through past and present. The true mind pervades everywhere; the wisdom that accords with measure is brilliantly clear. The myriad phenomena, densely arrayed, are all the true mark. It encompasses heaven and earth, spanning past and present. Does the great assembly understand? Can you distinguish and make it clear?" He asked: "The King has graciously commanded, the Lord Minister has graciously attended the feast. I wonder what matter today is for?" The Master said: "Test it." The monk said: "What is the meaning of this?" The Master said: "Where have you been?" The monk said: "If so, then it still becomes hasty." The Master said: "Stop speaking wildly." He asked: "When the Buddhas appear in the world, they emit a hundred treasures' light. The Master has ascended the jewel seat; what auspicious sign is there?" The Master said: "You may verify it." The monk said: "The Dharma King's Dharma is thus." The Master said: "That too is empty words."

高麗靈鑒禪師。僧問。如何是清淨伽藍。師曰。牛欄是。問如何是佛。師曰。拽出癲漢著。

Chan Master Lingjian of Korea. A monk asked: "What is the pure monastery?" The Master said: "The ox pen is it." He asked: "What is the Buddha?" The Master said: "Drag out the madman."

荊門上泉和尚。僧問。二龍爭珠誰是得者。師曰。我得。問遠遠投師如何一接。師接杖視之。其僧禮拜。師便喝。問尺璧無瑕時如何。師曰。我不重。曰不重後如何。師曰。火裡螂蟉飛上天。

The Reverend of Shangquan in Jingmen. A monk asked: "Two dragons fight over a pearl; who is the one who gets it?" The Master said: "I get it." He asked: "Having come from afar to seek the Master, how do you receive one?" The Master took up his staff and looked at him. The monk bowed. The Master then shouted. He asked: "When a foot of jade is without flaw, how is it?" The Master said: "I do not value it." The monk said: "After not valuing it, how is it?" The Master said: "In the fire, the dung beetle flies up to heaven."

廬山大林寺僧遁禪師初住圓通。有僧舉。僧問玄沙和尚。向上宗乘此間如何言論。玄沙雲。少人聽。今問師。不知玄沙意旨如何。師曰。待汝移卻石耳峰我即向汝道(歸宗柔別雲。且低聲)。

Chan Master Sengdun of Dalin Monastery on Mount Lu first resided at Yuantong. A monk brought up: A monk asked Reverend Xuansha: "Regarding the ancestral vehicle from above, how should one speak of it here?" Xuansha said: "Few people hear it." Now I ask the Master: I do not know what Xuansha's intent was. The Master said: "Wait until you move away Stone Ear Peak, then I will tell you." (Guizong Rou separately said: "Lower your voice.")

池州仁王院緣勝禪師。僧問。農家擊壤時如何。師曰。僧家自有本分事。曰不問僧家本分事。農家擊壤時如何。師曰。話頭何在。

Chan Master Yuansheng of the Renwang Monastery in Chizhou. A monk asked, "What is it like when farmers beat the earth and sing?" The master said, "Monks have their own original matter." He said, "I am not asking about the monks' original matter. What is it like when farmers beat the earth and sing?" The master said, "Where is the topic of conversation?"

廬山歸宗寺義柔禪師(第十三世住)師初上堂升座。維那白槌曰。法筵龍象眾當觀第一義。師曰。若是第一義且作麼生觀。恁麼道落在什麼處。為是觀。為復不許人觀。先德上座共相證明。後學初心莫喚作返問語倒靠語。有疑請問。僧問。諸佛出世說法度人感天動地。和尚出世有何祥瑞。師曰。人天大眾前寱。語作麼。問諸官己集大眾側聆。如何是出世一言之事。師曰。大眾證明。問香煙起處師登座。未審宗乘事若何。師曰。教乘也恁麼會。問優曇華拆人皆覩達本無心事若何。師曰。謾語。曰恁麼即南能別有深深旨。不是心心人不知。師曰。事須飽叢林。問昔日餘峰今日歸宗。未審是一是二。師曰。謝汝證明。問智藏一箭直射歸宗。歸宗一箭當射何人。師曰。莫謗我智藏。問此日知軍親證法。師從何處答深恩。師曰。教我道什麼即得。師又曰。一問一答也無了期。佛法也不是恁麼道理。大眾此日之事故非本心。實謂只箇住山寧有意。向來成佛亦無心。蓋緣是知軍請命寺眾誠心。既到遮裡。且說箇什麼即得。還相悉麼。此若不及古人便道。相逢欲相喚脈脈不能語。作麼生會。若會堪報不報之恩。足助無為之化。若也不會。莫道長老開堂只舉古人語。此之盛事天高海深。況喻不及。更不敢讚祝皇風迴向清列。何以故。古人猶道吾禱久矣。豈況當今聖明者哉。久立珍重。僧問。如何是空王廟。師曰。莫少神。曰如何是廟中人。師曰。適來不謾道。問靈龜未兆時如何。師曰。是吉是兇。問未達其源乞師方便。師曰。達也。曰達後如何。師曰。終不恁麼問。問久發大乘心中忘此意。如何是此意。師曰。又道中忘。

Chan Master Yirou of the Guizong Monastery on Mount Lu (the thirteenth generation abbot). When the master first ascended the hall and took the seat, the weinuo struck the mallet and said, "The assembly of dragons and elephants at this Dharma feast should contemplate the supreme meaning." The master said, "If it is the supreme meaning, how should one contemplate it? Where does speaking in this way fall? Is it contemplation, or is contemplation not permitted? The venerable elders of former virtue all bear witness together. Those who are beginners and novices should not call this a counter-questioning phrase or a back-leaning phrase. If you have doubts, please ask." A monk asked, "The Buddhas appear in the world, teach the Dharma, and save people, moving heaven and earth. Now that the master has appeared in the world, what auspicious signs are there?" The master said, "Why are you talking in your sleep before the great assembly of humans and gods?" He asked, "The officials have assembled and the great assembly listens attentively. What is the one phrase of the matter of appearing in the world?" The master said, "The great assembly bears witness." He asked, "Incense smoke rises where the master ascends the seat. What is the matter of the patriarchal vehicle?" The master said, "You understand the teaching vehicle in that way too." He asked, "The udumbara flower opens and all see it. What is the matter for one who has reached the root and has no concern in mind?" The master said, "Deceptive words." He said, "If so, then Southern Neng has another profound purport. It is not that those with mind-to-mind understanding do not know." The master said, "The matter must be [understood through] saturating oneself in the forest." He asked, "In former days at Yufeng, today at Guizong. Is that one or two?" The master said, "Thank you for bearing witness." He asked, "Zhicang's one arrow shoots directly at Guizong. Whom should Guizong's one arrow shoot?" The master said, "Do not slander my Zhicang." He asked, "Today the military commissioner personally realizes the Dharma. From where does the master answer the deep grace?" The master said, "What do you want me to say?" The master also said, "One question and one answer also have no end. The Buddhadharma is not a principle like this either. The matter of today for the great assembly is certainly not my original intention. Truly, dwelling in the mountains was never intentional; formerly, becoming a Buddha was also without mind. It is only because the military commissioner requested it and the monastery assembly is sincere. Since it has come to this, what should I say? Do you all understand? If this does not match the ancients, then it is said: Meeting each other, wanting to call each other, silently, silently, unable to speak. How will you understand it? If you understand, you can repay the grace that cannot be repaid, and it is enough to aid the transformation of non-doing. If you do not understand, do not say that the elder opening the hall only cites the words of the ancients. This great matter is as high as heaven and as deep as the sea; no analogy can reach it. Moreover, I dare not praise and wish for the imperial breeze and dedicate it to the pure ranks. Why? The ancients still said, 'I have prayed long.' How much more so for the sage and enlightened one of today. Standing long, take care." A monk asked, "What is the shrine of empty kings?" The master said, "Do not be short of spirit." He said, "What is the person in the shrine?" The master said, "Just now I did not speak deceptively." He asked, "What is it like when the divine turtle has not yet shown signs?" The master said, "Is it auspicious or ominous?" He asked, "I have not reached its source; I beg the master for skillful means." The master said, "You have reached it." He said, "What after reaching it?" The master said, "In the end you will not ask like this." He asked, "Long ago I aroused the great vehicle mind, but now I forget this intention. What is this intention?" The master said, "You again say you forget it in the mind."

前襄州清谿洪進禪師法嗣

A Dharma heir of former Chan Master Hongjin of Qingxi in Xiangzhou.

相州天平山從漪禪師。有僧問。如何得出三界。師曰。將三界來與汝出。僧問。如何是和尚家風。師曰。顯露地。問如何是佛。師曰。不指天地。曰為什麼不指天地。師曰。唯我獨尊。問如何是天平。師曰。八凹九凸。問洞深杳杳清谿水飲者如何不升墜。師曰。更夢見什麼。問大眾雲集合譚何事。師曰。香煙起處森羅見。

Chan Master Congyi of Mount Tianping in Xiangzhou. A monk asked, "How can one leave the three realms?" The master said, "Bring the three realms, and I will leave them for you." A monk asked, "What is the master's family style?" The master said, "Openly exposed." He asked, "What is the Buddha?" The master said, "He does not point to heaven and earth." He said, "Why does he not point to heaven and earth?" The master said, "Only I am honored alone." He asked, "What is Tianping?" The master said, "Eight hollows and nine protrusions." He asked, "The cave is deep and dark, the clear stream water: how does the drinker not rise and fall?" The master said, "What else did you dream of?" He asked, "The great assembly gathers like clouds. What matter do they discuss together?" The master said, "Where incense smoke rises, the myriad appearances are seen."

廬山圓通院緣德禪師錢塘人也。姓黃氏。初出家於臨安朗瞻院落髮。依年往天台山受具。始習禪那於天龍順德大師。尋往江表問道。值洪進山主印心。時江南國主於廬山建院請師開法。師上堂示眾曰。諸上座明取道眼好。是行腳僧本分事。道眼若未明有什麼用處。只是移盤吃飯。道眼若明有何障礙。若未明得強說多端。也無用處無事也好尋究。僧問。如何是四不遷。師曰。地水火風問如何是古佛心。師曰。水鳥樹林。曰學人不會。師曰。會取學人。問久負勿絃琴請師彈一曲。師曰。負來得多少時也。曰未審作何音調。師曰。話墮也珍重。問如何是佛法大意。師雲。過去燈明佛本光瑞如此。問如何是學人自己。師雲。特地申問是什麼意。問如何是大梅主。師雲。闍梨今日離什麼處。

Chan Master Yuande of Yuantong Monastery on Mount Lu was a man of Qiantang. His surname was Huang. He first left household life and had his head shaved at Langzhan Monastery in Lin'an. In due time he went to Mount Tiantai to receive the full precepts. He first studied Chan with Great Master Shunde of Tianlong. Soon he went to Jiangbiao to seek the Way. He met Mountain Lord Hongjin, who sealed his mind. At that time the sovereign of the Southern Tang built a monastery on Mount Lu and invited the Master to open the teaching. The Master ascended the hall and addressed the assembly, saying: "All you venerable ones, clearly grasp the eye of the Way; this is the original task of a wandering monk. If the eye of the Way is not yet clear, what use is it? You merely move the tray and eat. If the eye of the Way is clear, what obstruction is there? If you have not yet clarified it and forcibly speak in many ways, it is also of no use. Having no affairs is also good to investigate." A monk asked: "What is the fourfold immutability?" The Master said: "Earth, water, fire, wind." He asked: "What is the mind of the ancient buddhas?" The Master said: "Water birds and forest trees." He said: "The student does not understand." The Master said: "Understand, student." He asked: "Long have I borne a lute without strings; please, Master, play a tune." The Master said: "How long have you borne it?" He said: "I do not know what tone it makes." The Master said: "The words have fallen. Take care." He asked: "What is the great meaning of the Buddhadharma?" The Master said: "The past Lamp-bright Buddha's original radiance was thus." He asked: "What is the student's own self?" The Master said: "Why deliberately ask again? What is the meaning?" He asked: "What is the master of Great Mei?" The Master said: "Where has the acharya left today?"

前昇州清涼休復禪師法嗣

Dharma heir of Chan Master Xiufu of Qingliang in Shengzhou

昇州奉先寺淨照禪師慧同。魏府人也。姓張氏。幼歲出家禮饒州北禪院惟直禪師披削。年滿受具於撫州希操律師於清涼得法。僧問。唯一堅密身一切塵中現。又云。佛身充滿於法界。普現一切群生前。於此二途請師說。師曰。唯一堅密身一切塵中現。僧問。如何是古佛心。師曰。汝疑阿那箇不是。問如何是常在底人。師曰。更問阿誰。

Chan Master Jingzhao Huitong of Fengxian Monastery in Shengzhou. He was a man of Weifu. His surname was Zhang. In his youth he left household life and paid homage to Chan Master Weizhi of Beichan Monastery in Raozhou, who shaved and disciplined him. When his years were full, he received the full precepts under Vinaya Master Xicao of Fuzhou. He obtained the Dharma at Qingliang. A monk asked: "The one solid and dense body manifests in all dust; and it is also said, The Buddha's body fills the dharma realm, universally appearing before all living beings. Concerning these two paths, please, Master, speak." The Master said: "The one solid and dense body manifests in all dust." A monk asked: "What is the mind of the ancient buddhas?" The Master said: "Do you doubt which one is not?" He asked: "What is the person who is constantly present?" The Master said: "Ask again who else?"

前撫州龍濟山紹修禪師法嗣

Dharma heir of Chan Master Shaoxiu of Longji Mountain in Fuzhou

河東廣原和尚。僧問。如何是佛法大意。師示偈曰。

Reverend Guangyuan of Hedong. A monk asked: "What is the great meaning of the Buddhadharma?" The Master showed a verse, saying:

剎剎現形儀塵塵具覺知

In every monastery he manifests form and bearing; in every mote he possesses awareness.

性源常鼓浪不悟未曾移

The source of nature constantly stirs up waves; those who do not awaken have never moved.

前衡嶽南臺守安禪師法嗣

Dharma heir of Chan Master Shou'an of Nantai in Hengyue

襄州鷲嶺善美禪師(第三世住)僧問。如何是鷲嶺境。師曰。峴山對碧玉江水往南流。曰如何是境中人。師曰。有什麼事。問百川異流還歸大海。未審大海有幾滴。師曰。汝還到海也未。曰到海後如何。師曰。明日來向汝道。

Chan Master Shanmei of Jiuling in Xiangzhou (third generation abbot). A monk asked: "What is the realm of Jiuling?" The Master said: "Xian Mountain faces the jade-green river; the water flows south." He said: "What is the person in the realm?" The Master said: "What matter is there?" He asked: "The hundred rivers flow differently yet all return to the great sea. I do not know how many drops are in the great sea." The Master said: "Have you reached the sea or not?" He said: "After reaching the sea, what then?" The Master said: "Come tomorrow and I will tell you."

前漳州隆壽院無逸禪師法嗣

Dharma heir of Chan Master Wuyi of Longshou Monastery in Zhangzhou

隆壽法騫禪師泉州晉江縣人也。姓施氏。母廖氏始娠頓惡葷腥。及長捨於本州開元寺菩提院出家納戒。詣漳州參逸和尚得旨。刺史陳洪銛請開堂住持(隆壽第三世住)上堂謂眾曰。今日隆壽。出世三世諸佛森羅萬象同時出世同時轉法輪。諸人還見麼。僧問。如何是隆壽境。師曰。無汝插足處。曰如何是境中人。師曰。未識境在。有僧到參。至明日入方丈請師心要。師曰。昨日相逢序起居。今朝相見事還如。如何卻覓呈心要。心要如何特地疎。

Chan Master Faqian of Longshou was a man of Jinjiang County in Quanzhou. His surname was Shi. His mother, of the Liao clan, at the first conception suddenly loathed meat and fish. When he grew up, he was given up to leave household life at Puti Monastery in Kaiyuan Monastery in his home prefecture, where he received the precepts. He went to Zhangzhou to consult Reverend Yi and obtained the essential meaning. The prefect Chen Hongxian invited him to open the hall and serve as abbot (third generation abbot of Longshou). He ascended the hall and addressed the assembly, saying: "Today Longshou has come into the world. The buddhas of the three times and the myriad phenomena all at once come into the world and all at once turn the Dharma wheel. Do all of you see it?" A monk asked: "What is the realm of Longshou?" The Master said: "There is no place for you to put your foot." He said: "What is the person in the realm?" The Master said: "You have not yet recognized the realm." A monk came to consult. The next day he entered the abbot's quarters and asked the Master for the essentials of mind. The Master said: "Yesterday we met and exchanged greetings; today we meet and things are still the same. Why then seek to present the essentials of mind? The essentials of mind—how deliberately sparse they are."