Jingde Record of the Transmission of the Lamp, Volume Twenty-Six
萬迴法雲公者。虢州閿鄉人也。姓張氏。唐貞觀六年五月五日生始在弱齡嘯傲如狂鄉黨莫測。一日令家人灑掃雲。有勝客來。是日三藏玄奘自西國還訪之。公問印度風境瞭如所見。奘作禮圍繞稱是菩薩。有兄萬年久徵遼左。母程氏思其音信。公曰。此甚易爾。乃告母而往至暮而還。及持到書隣裡驚異。有龍興寺沙門大明少而相狎。公來往明師之室。屬有正諫大夫明崇儼夜過寺。見公左右神兵侍衛崇儼駭之。詰旦言與明師。復厚施金繒作禮而去。咸亨四年高宗召入內。時有扶風僧蒙澒者。甚多靈跡。先在內每曰。迴來迴來。及公至又曰。替到當去。迨旬日而澒卒。景雲二年辛亥十二月八日師卒於長安醴泉裡。壽八十。時異香氤氳舉體柔軟。制贈司徒虢國公喪事官給。三年正月十五日窆於京西香積寺。
Master Wanhui Fayun, a native of Wenxiang in Guozhou, surname Zhang. He was born on the fifth day of the fifth month of the sixth year of the Zhenguan era of the Tang. In his early youth he was wild and unrestrained as if mad, and his fellow villagers could not fathom him. One day he had his family sweep and sprinkle the grounds, saying, "A superior guest is coming." That day the Tripitaka Master Xuanzang returned from the Western Regions and visited him. The Master asked about the customs and scenery of India, and he knew it all as if he had seen it himself. Xuanzang bowed and circumambulated him, declaring him a bodhisattva. He had an elder brother, Wannian, who had long been on campaign in Liaozuo. His mother, née Cheng, longed for news of him. The Master said, "This is very easy." Thereupon he took leave of his mother and went, returning by evening. When he brought back the letter, the neighbors were astonished. There was a monk Daming of Longxing Temple, who had been intimate with him from youth. The Master came and went to Master Ming's room. It happened that the Grand Master of Remonstrance Ming Chongyan passed by the temple at night and saw divine troops guarding the Master on either side; Chongyan was terrified. At dawn he told Master Ming, and further gave generous gifts of gold and silk, bowed, and departed. In the fourth year of the Xianheng era, Emperor Gaozong summoned him into the palace. At that time there was a monk Menghong of Fufeng, who had many spiritual traces; he had been in the palace earlier and would always say, "Come back, come back." When the Master arrived, he then said, "When the replacement arrives, I should go." Within ten days Menghong died. On the eighth day of the twelfth month of the xinhai year, the second year of the Jingyun era, the Master died in Liquan Lane in Chang'an. He was eighty years old. At the time a rare fragrance filled the air, and his whole body was soft. By imperial decree he was posthumously appointed Minister of Education and Duke of Guozhou, and the funeral expenses were provided by the government. On the fifteenth day of the first month of the third year, he was interred at Xiangji Temple west of the capital.
天台豐幹禪師者。不知何許人也。居天台山國清寺。剪髮齊眉衣布裘。人或問佛理。止答隨時二字。嘗誦唱道歌乘虎入松門。眾僧驚畏。本寺廚中有二苦行。曰寒山子拾得。二人執爨終日晤語。潛聽者都不體解。時謂風狂子。獨與師相親。一日寒山問。古鏡不磨如何照燭。師曰。氷壺無影像猨猴探水月。曰此是不照燭也更請師道。師曰。萬德不將來教我道什麼。寒拾俱禮拜。師尋獨入五臺山巡禮。逢一老翁師問。莫是文殊否。曰豈可有二文殊。師作禮未起忽然不見(趙州沙彌舉似和尚。趙州代豐幹雲。文殊文殊)後迴天台山示滅。初閭丘公胤出牧丹丘將議巾車。忽患頭疼醫莫能愈。師造之曰。貧道自天台來謁使君。閭丘且告之病。師乃索淨器呪水噴之斯須立瘥。閭丘異之。乞一言示此去安危之兆。師曰。到任記謁文殊普賢。曰此二菩薩何在。師曰。國清寺執爨洗器者寒山拾得是也。閭丘拜辭。方行尋至山寺。問此寺有豐幹禪師否。寒山拾得復是何人。時有僧道翹對曰。豐幹舊院在經藏後今𨵙無人矣。寒拾二人見在僧廚執役。閭丘入師房唯見虎跡。復問道翹。豐幹在此作何行業。翹曰。唯事舂糓供僧閑則諷詠。乃入廚尋訪寒拾。如下章敘之。
Chan Master Fenggan of Tiantai, no one knows where he was from. He lived at Guoqing Temple on Mount Tiantai. He cut his hair so it was level with his eyebrows and wore a cloth robe. When people asked him about Buddhist principles, he would only answer with the two words "according to the time." He once chanted a song of the Way and rode a tiger into the Pine Gate; the assembled monks were startled and afraid. In the kitchen of this temple there were two ascetics named Hanshanzi and Shide. The two tended the stove and conversed all day long; those who secretly listened could not understand at all. At the time they were called madmen. They alone were intimate with the Master. One day Hanshan asked, "An ancient mirror unpolished—how does it reflect and illuminate?" The Master said, "An ice jar has no image; a monkey grasps at the moon in the water." He said, "That is not reflecting and illuminating. Please, Master, say something more." The Master said, "The ten thousand virtues are not brought forth—what do you want me to say?" Hanshan and Shide both bowed. The Master then went alone on pilgrimage to Mount Wutai and met an old man. The Master asked, "Are you not Manjushri?" He said, "How could there be two Manjushris?" Before the Master's bow was finished, he suddenly disappeared (a novice of Zhaozhou reported this to the Master. Zhaozhou, on behalf of Fenggan, said, "Manjushri, Manjushri."). Later he returned to Mount Tiantai and showed his extinction. Earlier, when Lord Lüqiu Yin was appointed governor of Danqiu and was about to discuss setting out his carriage, he suddenly suffered a headache that no physician could cure. The Master came to him and said, "This poor monk comes from Tiantai to visit the governor." Lüqiu then told him of his illness. The Master thereupon asked for a clean vessel, recited a spell over water, and sprayed it; in a moment he was immediately cured. Lüqiu found this strange and begged him for a word to reveal the portents of safety or danger on this journey. The Master said, "When you arrive at your post, remember to pay respects to Manjushri and Samantabhadra." He said, "Where are these two bodhisattvas?" The Master said, "The ones who tend the stove and wash the vessels at Guoqing Temple are Hanshan and Shide." Lüqiu bowed and took his leave. He had just set out and soon reached the mountain temple, and asked whether this temple had a Chan Master Fenggan, and who Hanshan and Shide were. At the time a monk Daoqiao answered him, saying, "Fenggan's old quarters are behind the scripture repository; now they are locked and no one is there." (In the base text this character is written with the gate radical; it should be "jiong" [locked]. This is retained as doubtful.) "Hanshan and Shide are presently in the monks' kitchen doing chores." Lüqiu entered the Master's room and saw only tiger tracks. He again asked Daoqiao, "What practices did Fenggan do here?" Qiao said, "He only pounded grain to provide for the monks; when free, he sang and chanted." Thereupon he went into the kitchen to seek Hanshan and Shide, as narrated in the following section.
天台寒山子者本無氏族。始豐縣西七十里有寒明二巖。以其於寒巖中居止得名也。容貌枯悴布襦零落。以樺皮為冠。曳大木履時來國清寺就拾得取眾僧殘食菜滓食之。或廊下徐行。或時叫噪望空慢罵。寺僧以杖逼逐。翻身拊掌大笑而去。雖出言如狂而有意趣。一日豐幹告之曰。汝與我遊五臺即我同流若不與我去非我同流。曰我不去。豐幹曰。汝不是我同流。寒山卻問。汝去五臺作什麼。豐幹曰。我去禮文殊。曰汝不是我同流。暨豐幹滅後。閭丘公入山訪之。見寒拾二人圍鑪語笑。閭丘不覺致拜。二人連聲咄叱。寺僧驚愕曰。大官何拜風狂漢耶。寒山復執閭丘手笑而言曰。豐幹饒舌。久而放之。自此寒拾相攜出松門更不復入寺。閭丘又至寒巖禮謁。送衣服藥物。二士高聲喝之曰。賊賊便縮身入巖石縫中。唯曰。報汝諸人各各努力。其石縫忽然而合。閭丘哀慕令僧道翹尋其遺物。於林間得葉上所書辭頌。及題村墅人家屋壁。共三百餘首傳布人間。曹山本寂禪師注釋謂之對寒山子詩。
The Cold Mountain dweller of Tiantai originally had no clan surname. Seventy li west of Shifeng County there are two cliffs, Cold and Bright. He got his name because he dwelt within the Cold Cliff. His countenance was withered and haggard; his cloth jacket was in tatters; he wore a cap of birch bark and dragged large wooden clogs. From time to time he came to Guoqing Temple, where he took the leftover food and vegetable dregs of the monks from Shide and ate them. Sometimes he walked slowly along the cloister; sometimes he shouted and clamored, gazing at the sky and cursing at leisure. When the temple monks drove him off with staffs, he would turn over, clap his hands, and laugh loudly as he went away. Though his words seemed mad, they possessed meaning and interest. One day Fenggan told him, "If you travel with me to Mount Wutai, then you are of my kind; if you do not go with me, you are not of my kind." He said, "I will not go." Fenggan said, "You are not of my kind." Cold Mountain then asked, "What will you do at Mount Wutai?" Fenggan said, "I will go to pay homage to Manjushri." He said, "You are not of my kind." After Fenggan passed away, Lord Lüqiu entered the mountains to seek him out. He saw the two men Cold Mountain and Shide sitting around the stove, talking and laughing. Before he knew it, Lüqiu bowed to them. The two men shouted and cursed him repeatedly. The temple monks were astonished and said, "Why does the great official bow to madmen?" Cold Mountain then seized Lüqiu's hand, laughed, and said, "Fenggan talks too much." After a long while he released him. From then on Cold Mountain and Shide went off together out the pine gate and never again entered the temple. Lüqiu again went to Cold Cliff to pay reverence and offered clothing and medicine. The two masters shouted loudly at him, saying, "Thief, thief!" Then they shrank their bodies into a crack in the rock, only saying, "I tell you all, each of you must strive." The rock crack suddenly closed. Lüqiu grieved and longed for them, and had the monk Daoqiao search for their relics. In the forest he found farewell verses written on leaves, as well as inscriptions on the walls of village houses, altogether more than three hundred pieces, which were spread among the world. Chan Master Caoshan Benji annotated them, calling them the Verses in Reply to the Cold Mountain Dweller.
天台拾得者不言名氏。因豐幹禪師山中經行。至赤城道側聞兒啼聲遂尋之見一子可數歲。初謂牧牛子。及問之雲。孤棄於此。豐幹乃名為拾得。攜至國清寺。付典座僧曰。或人來認必可還之。後沙門靈熠攝受令知食堂香燈。忽一日輒爾登座與佛像對盤而餐。復於憍陳如上座塑形前呼曰。小果聲聞僧驅之。靈熠忿然告尊宿等罷其所主。令廚內滌器。常日齋畢澄濾食滓以筒盛之。寒山來即負之而去。一日掃地。寺主問。汝名拾得。豐幹拾得汝歸。汝畢竟姓箇什麼在何處住。拾得放下掃箒叉手而立。寺主罔測。寒山搥胸雲。蒼天蒼天。拾得卻問。汝作什麼。曰豈不見道。東家人死西家助哀。二人作舞哭笑而出。有護伽藍神廟。每日僧廚下食為烏所有。拾得以杖抶之曰。汝食不能護。安能護伽藍乎。此夕神附夢於合寺僧曰。拾得打我。詰旦諸僧說夢符同。一寺紛然牒申州縣。郡符至雲。賢士隱遁菩薩應身宜用旌之。號拾得為賢士(隱石而逝見寒山章)時道翹纂錄寒山文句。以拾得偈附之。今略錄數篇。見別卷。
The Shide of Tiantai did not speak of his name or clan. Because Chan Master Fenggan was walking in the mountains and came to the side of the road at Chicheng, he heard the sound of a child crying, and so searched for it. He saw a child of perhaps several years. At first he thought it was a cowherd boy. When he questioned him, he said he had been abandoned there alone. Fenggan then named him Shide, brought him to Guoqing Temple, and handed him over to the monk in charge of provisions, saying, "If someone comes to claim him, he must be returned." Later the monk Lingyi received and cared for him, and had him oversee the incense and lamps of the refectory. Suddenly one day he casually ascended the seat and ate facing the Buddha image with a tray. Again, in front of the molded image of the Elder Kaundinya, he called out, "Small-fruited shravaka." The monks drove him away. Lingyi angrily reported to the senior worthies and relieved him of his duties, ordering him to wash vessels in the kitchen. On ordinary days after the meal was finished, he would strain the food dregs and store them in a tube. When Cold Mountain came, he would carry them off on his back. One day he was sweeping the ground. The temple director asked, "Your name is Shide. Fenggan picked you up and brought you back. In the end, what surname are you, and where do you live?" Shide put down the broom, crossed his hands, and stood. The temple director could not fathom him. Cold Mountain struck his chest and said, "Blue heavens, blue heavens." Shide then asked, "What are you doing?" He said, "Have you not heard it said: when the east household dies, the west household helps lament?" The two men danced, cried, laughed, and went out. There was a shrine to the temple guardian deity. Every day the food set out below for the monks was taken by crows. Shide struck it with a staff and said, "You cannot protect your own food, so how can you protect the monastery?" That night the spirit appeared in a dream to all the monks of the temple and said, "Shide struck me." At dawn the next day the monks all reported that their dreams matched. The whole temple was in an uproar, and a document was sent up to the prefecture and county. When the prefectural order arrived, it said, "A worthy recluse and a manifestation-body of a bodhisattva should be honored." Shide was titled Worthy. (He hid in rock and passed away; see the Cold Mountain chapter.) At that time Daoqiao compiled and recorded Cold Mountain's writings and verses, appending Shide's verses to them. Now a few pieces are briefly recorded and seen in a separate volume.
明州奉化縣布袋和尚者。未詳氏族。自稱名契此。形裁腲(烏罪切)脮(奴罪切)蹙額皤腹。出語無定寢臥隨處。常以杖荷一布囊。凡供身之具盡貯囊中。入𮠔肆聚落見物則乞。或醯醢魚𦵔才接入口。分少許投囊中。時號長汀子布袋師也。甞雪中臥雪不沾身。人以此奇之。或就人乞其貨則售。示人吉凶必應期無忒。天將雨即著濕草屨途中驟行。遇亢陽即曳高齒木履市橋上竪膝而眠。居民以此驗知。有一僧在師前行。師乃拊僧背一下。僧迴頭。師曰。乞我一文錢。曰道得即與汝一文。師放下布囊叉手而立。白鹿和尚問。如何是布袋。師便放下布袋。又問。如何是布袋下事。師負之而去。先保福和尚問。如何是佛法大意。師放下布袋叉手。保福曰。為只如此為更有向上事。師負之而去。師在街衢立。有僧問。和尚在遮裡作什麼。師曰。等箇人。曰來也來也(歸宗柔和尚別雲。歸去來)師曰。汝不是遮箇人。曰如何是遮箇人。師曰。乞我一文錢。師有歌曰。
The Cloth-Bag Monk of Fenghua County, Mingzhou, whose clan and surname are unknown. He called himself by the name Qici. His body was short and squat (pronounced wu zui for the first character; nu zui for the second), with a wrinkled forehead and a potbelly. His utterances were unpredictable; he slept and lay wherever he happened to be. He constantly carried a cloth bag on a staff, and all the implements for his personal use were stored in the bag. When he entered marketplaces and settlements, he would beg upon seeing things. (In the base text, the character before 'market' is written with the 'net' radical, and should be 'market.') Whether it was vinegar, minced meat, or pickled fish, as soon as it touched his mouth, he would put a small portion into his bag. (In the base text, the character for 'pickled' is written with the 'grass' radical; this is doubtful.) At the time, he was called the Long Dike Cloth-Bag Master. He once lay down in the snow, and the snow did not touch his body; people found this strange. When he begged from people for their goods, they would sell. He revealed people's fortunes and misfortunes, and they invariably came true without fail. When rain was about to come, he would put on wet straw sandals and suddenly run along the road. When encountering severe drought, he would drag on high-toothed wooden clogs, and sit on the market bridge with knees drawn up and sleep. The residents used this to verify and know [the weather]. Once, a monk was walking ahead of the Master, and the Master patted the monk's back. The monk turned his head. The Master said, 'Give me one coin.' [The monk] said, 'If you can say it, I will give you one coin.' The Master put down his cloth bag and stood with hands clasped. Monk White Deer asked, 'What is the cloth bag?' The Master then put down the cloth bag. He asked again, 'What is the matter below the cloth bag?' The Master shouldered it and left. Earlier, Monk Baofu asked, 'What is the great meaning of the Buddha-dharma?' The Master put down the cloth bag and clasped his hands. Baofu said, 'Is it just this, or is there something further?' The Master shouldered it and left. The Master was standing in the street. A monk asked, 'What is the Master doing here?' The Master said, 'Waiting for a person.' [The monk] said, 'Coming, coming.' (Monk Guizong Rou separately said, 'Go back, go back.') The Master said, 'You are not this person.' [The monk] said, 'What is this person?' The Master said, 'Give me one coin.' The Master had a song saying:
只箇心心心是佛十方世界最靈物
Only this mind, mind, mind is Buddha, the most spiritual thing in the ten directions of the world.
縱橫妙用可憐生一切不如心真實
Its wondrous functioning in all directions is pitiable; nothing compares to the mind's reality.
騰騰自在無所為閑閑究竟出家兒
Soaring and free, doing nothing; leisurely and ultimately, a home-leaver.
若覩目前真大道不見纖毫也大奇
If one sees the true great way before one's eyes, not seeing a hair's breadth is also greatly wondrous.
萬法何殊心何異何勞更用尋經義
How are the ten thousand dharmas different, how is the mind different? Why labor further to seek the meaning of scriptures?
心王本自絕多知智者只明無學地
The mind-king is originally free of much knowing; the wise only understand the stage of no-learning.
非聖非凡復若乎不彊分別聖情孤
Neither sage nor ordinary—what is it like? Not forcing discrimination, the sage's feeling is solitary.
無價心珠本圓淨凡是異相妄空呼
The priceless mind-pearl is originally perfect and pure; whatever is otherwise is falsely called empty.
人能弘道道分明無量清高稱道情
If a person can propagate the way, the way is clear; immeasurable purity and loftiness is called the way's feeling.
攜錦若登故國路莫愁諸處不聞聲
Carrying brocade as if treading the road to one's old country, do not worry that in various places no sound will be heard.
又有偈曰。
There was also a verse saying:
一缽千家飯孤身萬裡遊
One bowl, the food of a thousand families; alone, wandering ten thousand miles.
青目覩人少問路白雲頭
With blue eyes, few people are seen; asking the way at the head of white clouds.
梁貞明二年丙子三月師將示滅。於嶽林寺東廊下端坐磐石。而說偈曰。
In the third month of the second year of Zhenming of Liang, bingzi, the Master was about to show extinction. At the eastern corridor of Yuelin Temple, he sat upright on a large flat rock and spoke a verse saying:
彌勒真彌勒分身千百億
Maitreya, true Maitreya, dividing his body into hundreds of thousands of millions.
時時示時人時人自不識
Constantly showing to people of the time, yet people of the time do not recognize.
偈畢安然而化。其後他州有人見師亦負布袋而行。於是四眾競圖其像。今嶽林寺大殿東堂全身見存。
When the verse was finished, he peacefully transformed. Afterwards, people in other prefectures saw the Master also carrying a cloth bag and walking. Thereupon the four assemblies vied to draw his image. Now the whole body is still extant in the eastern hall of the great hall of Yuelin Temple.
諸方雜舉徵拈代別語
Miscellaneous citations, substitutions, and alternate words from various quarters
障蔽魔王領諸眷屬。一千年隨金剛齊菩薩覓起處不得。忽因一日得見。乃問雲。汝當於何住。我一千年領諸眷屬覓汝起處不得。金剛齊雲。我不依有住而住。不依無住而住。如是而住(法眼舉雲。障蔽魔王不見金剛齊即且從。只如金剛齊還見障蔽魔王麼)。
The Demon King Obstruction led all his retinue and for a thousand years followed Bodhisattva Vajra Uniform but could not find where he arose. Suddenly one day he was able to see him, and then asked, saying: 'Where do you dwell? For a thousand years I have led my retinue seeking where you arise but could not find it.' Vajra Uniform said: 'I do not dwell depending on dwelling, nor dwell depending on non-dwelling; thus do I dwell.' (Fayan cited this, saying: 'That the Demon King Obstruction did not see Vajra Uniform, let that pass. But did Vajra Uniform see the Demon King Obstruction?')
外道問佛雲。不問有言不問無言。世尊良久。外道禮拜雲。善哉世尊。大慈大悲開我迷雲令我得入。外道去已阿難問佛雲。外道以何所證而言得入。佛雲。如世間良馬見鞭影而行(玄覺徵雲。什麼處是世尊舉鞭處。雲居錫雲。要會麼。如今歸堂去復是阿誰。東禪齊拈雲。什麼處是外道悟處。眾中道世尊良久時。便是舉鞭處。恁麼會還得已否)。
A non-Buddhist asked the Buddha, "I do not ask about words, nor do I ask about no words." The World-Honored One remained silent for a long while. The non-Buddhist bowed and said, "Excellent, World-Honored One. With great compassion and great mercy you have opened the clouds of my delusion and enabled me to enter." After the non-Buddhist had left, Ananda asked the Buddha, "By what realization did the non-Buddhist say he had entered?" The Buddha said, "Like a fine horse in the world that moves at the sight of the whip's shadow." (Xuanjue, probing, said, "Where is the place where the World-Honored One raised the whip?" Yunju Xi said, "Do you want to understand? Now, returning to the hall—who then is it?" Dongchan Qi picked it up and said, "Where is the non-Buddhist's place of awakening? People in the assembly say that when the World-Honored One remained silent for a long while, that was the place of raising the whip. If you understand it that way, have you really attained it or not?")
緊那羅王奏無生樂供養世尊。王勅有情無情俱隨王去。若有一物不隨王。即去佛處不得。又無厭足王入大寂定。王勅有情無情皆順於王。如有一物不順王。即入大寂定不得(雲居錫雲。有情去也且從。只如山河大地是無情之物。作麼生說亦隨王去底道理)。
The Kinnara King played unborn music as an offering to the World-Honored One. The king commanded that sentient and insentient alike all follow the king. If even one thing did not follow the king, then it could not go to the Buddha's place. Again, the King With No Satisfaction entered the great quiescent concentration. The king commanded that sentient and insentient all accord with the king. If even one thing did not accord with the king, then he could not enter the great quiescent concentration. (Yunju Xi said, "Sentient beings going along—let that be for now. What about mountains, rivers, and the great earth, which are insentient things? How can one speak of the principle that they too follow the king?")
罽賓國王秉劍詣師子尊者前問曰。師得蘊空否。師曰。已得蘊空。曰既得蘊空離生死否。師曰。已離生死。曰既離生死就師乞頭還得否。師曰。身非我有豈況於頭。王便斬之出白乳。王臂自墮(玄覺徵雲。且道斬著斬不著。玄沙雲。大小師子尊者不能與頭作主。玄覺又云。玄沙恁麼道。要人作主不要人作主。若也要人作主蘊即不空。若不要人作主。玄沙恁麼道意在什麼處。試斷看)。
The King of Kashmir, holding a sword, went before Master Simha and asked, "Has the master attained emptiness of the aggregates?" The master said, "I have already attained emptiness of the aggregates." He said, "Since you have attained emptiness of the aggregates, are you free from birth and death?" The master said, "I have already transcended birth and death." He said, "Since you have transcended birth and death, if I beg the master's head, can I get it?" The master said, "This body is not mine—how much less my head?" The king then cut it off, and white milk flowed out. The king's arm fell off by itself. (Xuanjue, probing, said, "Just say: did he cut it or not?" Xuansha said, "Great Master Simha could not be master of his own head." Xuanjue also said, "Xuansha speaking that way—does he want people to be masters of themselves or not want people to be masters of themselves? If he also wants people to be masters of themselves, then the aggregates are not empty. If he does not want people to be masters of themselves, then what is the meaning of Xuansha speaking that way? Try to decide.")
泗州塔頭侍者及時鎖門。有人問。既是三界大師為什麼被弟子鎖。侍者無對(法眼代雲。弟子鎖大師鎖。法燈代雲。還我鎖匙來。又老宿代雲。吉州鎖䖍州鎖)。
The attendant at the Sizhou stupa locked the door at the proper time. Someone asked, "Since he is the Great Master of the Three Realms, why is he locked in by a disciple?" The attendant had no reply. (Fayan substituted, saying, "The disciple locks, the Great Master locks." Fadeng substituted, saying, "Give me back the key." Another old worthy substituted, saying, "Jizhou locks, Qianzhou locks.") (In the base text the character "Qian" appears in an unrecognized form; it should be "Qian.")
或問僧。承聞大德講得肇論是否。曰不敢。曰肇有物不遷義是否。曰是。或人遂以茶盞就地撲破曰。遮箇是遷不遷。無對(法眼代拊掌三下)。
Someone asked a monk, "I have heard that the great virtuous one lectures on Zhaolun. Is that so?" He said, "I do not presume." He said, "Zhao's meaning that things do not shift—is that so?" He said, "Yes." The person then smashed a tea cup on the ground and said, "This—is it shifting or not shifting?" There was no reply. (Fayan substituted by clapping three times.)
樂普侍者謂和尚曰。肇法師製得四論甚奇怪。樂普曰。肇公甚奇怪要且不見祖師。侍者無對(法燈代雲。和尚什麼處見。雲居錫雲。什麼處是肇公不見祖師處。莫是有許多言語麼。又云。肇公有多少言語)。
The attendant of Lepu said to the和尚, "Dharma Master Zhao composed the Four Treatises, which are most extraordinary." Lepu said, "Zhao Gong is most extraordinary, but he still did not see the Ancestral Master." The attendant had no reply. (Fadeng substituted, saying, "Where does the和尚 see him?" Yunju Xi said, "Where is the place where Zhao Gong did not see the Ancestral Master? Is it that he had so many words?" He also said, "How many words did Zhao Gong have?")
有兩僧各住菴尋常來往。偶旬日不會。一日上山相見。上菴主問曰。多時不見在什麼處。下菴主曰。只在菴裡造箇無縫塔子。上菴主曰。某甲也欲造箇無縫塔。就菴主借取樣子。曰何不早道。恰被人借去也(法眼舉雲。且道借伊樣子不借伊樣子)有婆子令人送錢去。請老宿開藏經。老宿受施利便下禪床轉一匝乃雲。傳語婆子轉藏經了也。其人迴舉似婆子。婆雲。比來請開全藏。為甚開半藏(玄覺徵雲。什麼處是缺半藏處。且道那箇婆子具什麼眼便恁麼道)有老宿令人傳語思大禪師。何不下山教化眾生。目視雲漢作麼。思大曰。三世諸佛被我一口吞盡。更有甚眾生可教化(玄覺徵雲。且道是山頭語山下語)龍濟修山主問翠巖曰。四乾闥婆王奏樂供養世尊。直得須彌振動大海騰波。迦葉起舞。菩薩得忍不動。聲聞頗我。只如迦葉作舞意旨如何。對曰。迦葉過去生中曾作樂人來習氣未斷。山主曰。須彌大海莫是習氣未斷否。翠巖無對(法眼代雲。正是習氣)。
There were two monks, each living in a hermitage, who ordinarily visited one another. Once they did not meet for ten days. One day one went up the mountain and they met. The master of the upper hermitage asked, "I haven't seen you for a long time—where have you been?" The master of the lower hermitage said, "I was just in my hermitage building a seamless stūpa." The master of the upper hermitage said, "I too want to build a seamless stūpa; may I borrow the model from you, hermitage master?" He said, "Why didn't you say so earlier? It has just been borrowed by someone else." (Fayan brought this up and said, "Tell me, did he lend his model or not lend his model?") There was an old woman who sent someone with money to request an old adept to open the scriptures. The old adept accepted the offering, then got down from the meditation platform, walked around once, and said, "Tell the old woman that the scriptures have been opened." The man returned and reported this to the old woman. The old woman said, "I recently asked for the opening of the entire canon; why did he open half the canon?" (Xuanjue raised this and said, "Where is the place where half the canon is missing? Tell me, what eye did that old woman possess that she could speak like this?") There was an old adept who sent someone to relay words to Great Chan Master Si: "Why don't you come down the mountain to teach and convert sentient beings? What are you doing staring at the clouds and sky?" Great Si said, "The buddhas of the three times have all been swallowed in one mouthful by me—what sentient beings are there left to teach and convert?" (Xuanjue raised this and said, "Tell me, is this a mountain-top saying or a mountain-bottom saying?") The Mountain Master Longji Xiu asked Cuiyan, "The four gandharva kings played music as an offering to the World-Honored One, causing Mount Sumeru to tremble and the great sea to surge with waves. Kāśyapa danced. The bodhisattvas attained the patient acceptance of non-arising and did not move. The śrāvakas wept. Just what was the meaning of Kāśyapa's dancing?" He replied, "In a past life Kāśyapa had been a musician; his habitual tendencies were not yet severed." The mountain master said, "Mount Sumeru and the great sea—are they not also habitual tendencies not yet severed?" Cuiyan had no reply. (Fayan substituted: "This is precisely habitual tendency.")
有僧親附老宿一夏不蒙言誨。僧歎曰。只恁麼空過一夏不聞佛法。得聞正因兩字亦得也。老宿聞之乃曰。闍梨莫𧬊(音西)速。若論正因一字也無。恁麼道了叩齒三下曰。適來無端恁麼道。隣房僧聞曰。好一鑊羹被兩顆鼠糞汙卻(玄覺徵雲。且道讚歎語不肯語。若是讚歎為什麼道鼠糞汙卻。若不肯他有什麼過驗得麼)。
There was a monk who attended closely on an old adept for a whole summer retreat and did not receive any verbal instruction. The monk sighed and said, "Just like this I have passed the summer in vain, without hearing the Buddha Dharma. If I could hear even the two words 'true cause,' that would be enough." The old adept heard this and then said, "Ācārya, do not be hasty." (In the base text this character is written with the speech radical, pronounced xi.) "If we speak of the true cause, there is not even one word." Having spoken thus, he clicked his teeth three times and said, "Just now I spoke thus for no reason." A monk in the neighboring room heard and said, "What a fine pot of soup—spoiled by two mouse droppings." (Xuanjue raised this and said, "Tell me, is it a word of praise or a word of disapproval? If it is praise, why did he say it was spoiled by mouse droppings? If it is disapproval, what fault did he have? Can you verify it?")
僧肇法師遭秦主難。臨就刑說偈曰。
Dharma Master Sengzhao met with disaster at the hands of the Qin ruler. As he was about to be executed, he spoke a verse:
四大元無主五陰本來空
The four great elements originally have no master; the five aggregates are from the outset empty.
將頭臨白刃猶似斬春風
Facing my head to the white blade is like cutting the spring breeze.
(玄沙雲。大小肇法師臨死猶寱語)。
(Xuansha said, "Great or small, Dharma Master Zhao even on the verge of death still speaks in his sleep.")