Jingde Record of the Transmission of the Lamp, Fascicle 3
對雲。良欽。師雲居何國土。無語。僧問。祖祖相傳合傳何事。師雲。一二三四五。問如何是古人底。師雲。待有即道。僧雲。和尚為什麼妄語。師雲。我不妄語。盧行者卻妄語。問十二時中以何為境。師雲。何不問王老師。僧雲。問了也。師雲。還曾與汝為境麼。僧問。青蓮不隨風火散時是什麼。師雲。無風火不隨是什麼。僧無對。師卻問。不思善不思惡。思總不生時。還我本來面目來。僧雲。無容止可露(洞山雲。還曾將示人麼)師問坐主雲。爾與我講經得麼對雲。某甲與和尚講經。和尚須與某甲說禪始得。師雲。不可將金彈子博銀彈子去。座主雲。某甲不會。師雲。汝道。空中一片雲。為復釘釘住。為復藤纜著。問空中有一珠如何取得。師雲。斫竹布梯空中取。僧雲。空中如何布梯。師雲。汝擬作麼生取。僧辭問雲。學人到諸方。有人問和尚近日作麼生。未審如何祇對。師雲。但向道。近日解相撲。僧雲。作麼生。師雲。一拍雙泯。問父母未生時鼻孔在什麼處。師雲。父母已生了鼻孔在什麼處。師將順世。第一座問。和尚百年後向什麼處去。師雲。山下作一頭水牯牛去。僧雲。某甲隨和尚去還得也無。師雲。汝若隨我即須𭊷取一莖草來。師乃示疾。大和八年甲寅十二月二十五日。凌晨告門人曰。星翳燈幻亦久矣。勿謂吾有去來也。言訖而謝。壽八十七。臘五十八。明年春入塔。
He replied: “Liangqin.” The master said: “In what land does he dwell?” He had no words. A monk asked: “Patriarch after patriarch has passed it down; what should be passed down?” The master said: “One, two, three, four, five.” He asked: “What is the ancients' thing?” The master said: “When there is one, I will say.” The monk said: “Why is the Venerable lying?” The master said: “I am not lying; Lu Xingzhe was lying.” He asked: “In the twelve periods of the day, what is taken as the realm?” The master said: “Why not ask old Wang?” The monk said: “I have asked.” The master said: “Has it ever been a realm for you?” A monk asked: “When the blue lotus is not scattered by wind or fire, what is it?” The master said: “What is it that wind and fire do not follow?” The monk had no answer. The master asked in return: “Not thinking of good, not thinking of evil, when thinking does not arise at all, give me back your original face.” The monk said: “There is nothing demeanor that can be revealed.” (Dongshan said: “Have you ever shown it to people?”) The master asked a lecturer: “Can you lecture on sutras with me?” He replied: “I will lecture on sutras with the Venerable, but the Venerable must discuss Chan with me.” The master said: “One must not trade a golden pellet for a silver pellet.” The lecturer said: “I do not understand.” The master said: “You say a cloud in the sky: is it nailed with nails or tied with rattan cables?” He asked: “There is a pearl in the sky; how can it be taken?” The master said: “Cut bamboo and set up a ladder to take it from the sky.” The monk said: “How can one set up a ladder in the sky?” The master said: “How do you intend to take it?” A monk took leave and asked: “When I go to other places and someone asks what the Venerable has been doing lately, how should I answer?” The master said: “Just say: lately he has learned wrestling.” The monk said: “How is that?” The master said: “One slap and both are gone.” He asked: “Where was the nostril before one's parents were born?” The master said: “Your parents are already born; where is the nostril?” When the master was about to pass away, the senior monk asked: “Where will the Venerable go after a hundred years?” The master said: “I will go down the mountain and become a water buffalo.” The monk said: “May I follow the Venerable?” The master said: “If you follow me, you must carry a stalk of grass in your mouth.” The master then showed signs of illness. On the twenty-fifth day of the twelfth month of the jiayin year, the eighth year of Dahe, at dawn he told his disciples: “The star's haze and the lamp's illusion have lasted long; do not say that I come and go.” After he finished speaking he passed away. He lived eighty-seven years and had fifty-eight years as a monk. In the spring of the next year he was placed in a stupa.
五臺山隱峰禪師者。福建邵武人也。姓鄧氏(時稱鄧隱峰)幻若不慧。父母聽其出家。初遊馬祖之門。而未能覩奧。復來往石頭雖兩番不捷(語見馬祖章)而後於馬大師言下契會。師在石頭時。問雲。如何得合道去。石頭雲。我亦不合道。師雲。畢竟如何。石頭雲。汝被遮箇得多少時耶。一日石頭和尚剗草次。師在左側叉手而立。石頭飛剗子向師面前剗一株草。師雲。和尚只剗得遮箇不剗得那箇。石頭提起剗子。師接得剗子乃作剗勢。石頭雲。汝只剗得那箇不解剗得遮箇。師無對(洞山代雲。還有堆阜麼)師一日推土車次。馬大師展腳在路上坐。師雲。請師收足。大師雲。已展不收。師雲。已進不退。乃推車碾過。大師腳損。歸法堂執斧子云。適來碾損老僧腳底出來。師便出於大師前引頸。大師乃置斧。師到南泉。覩眾僧參次南泉指淨缾雲。銅缾是境缾中有水。不得動著境。與老僧將水來。師便拈淨缾向南泉面前瀉。南泉便休。師後到溈山。於上座頭解放衣缽。溈山聞師叔到。先具威儀下堂內。師見來便倒作睡勢。溈山便歸。方丈師乃發去。少間溈山問侍者。師叔在否。對雲已去也。溈山雲。去時有什麼言語。對雲。無言語。溈山雲。莫道無言語其聲如雷。師以冬居衡嶽夏止清涼。唐元和中薦登五臺。路出淮西。屬吳元濟阻兵違拒王命。官軍與賊交鋒未決勝負。師曰。吾當去解其患。乃擲錫空中飛身而過。兩軍將士仰觀事符預夢鬪心頓息。師既顯神異。慮成惑眾遂入五臺。於金剛窟前將示滅。先問眾雲。諸方遷化坐去臥去吾嘗見之。還有立化也無。眾雲。有也。師雲。還有倒立者否。眾雲。未嘗見有。師乃倒立而化。亭亭然其衣順體。時眾議舁就荼毘屹然不動。遠近瞻視驚歎無已。師有妹為尼。時在彼乃俯近而咄曰。老兄疇昔不循法津。死更熒惑於人。於是以手推之。僨然而踣遂就闍維。收舍利入塔。
Chan Master Yinfeng of Mount Wutai was from Shaowu in Fujian, with the surname Deng (called Deng Yinfeng at the time). In youth he seemed dull, and his parents allowed him to leave home. He first visited the gate of Mazu but could not see its depths. He then went back and forth to Shitou, and although he did not succeed on two occasions (the words are in the chapter on Mazu), afterward he accorded with the Great Master Ma at his words. When the master was with Shitou he asked: “How can one accord with the Way?” Shitou said: “I also do not accord with the Way.” The master said: “What is it after all?” Shitou said: “How long have you been taken by this?” One day Venerable Shitou was hoeing grass, and the master stood on his left with folded hands. Shitou flung his hoe in front of the master's face and hoed a plant. The master said: “The Venerable can only hoe this one and cannot hoe that one.” Shitou raised the hoe. The master took the hoe and made a hoeing motion. Shitou said: “You can only hoe that one and do not know how to hoe this one.” The master had no answer (Dongshan spoke in his place: “Is there a mound?”). One day the master was pushing a cart of earth, and Great Master Ma sat on the road with his legs stretched out. The master said: “Please draw in your feet, Master.” The Great Master said: “Once stretched, they are not drawn in.” The master said: “Once advanced, I do not retreat.” He pushed the cart over them. The Great Master's foot was injured; he returned to the Dharma hall holding an axe and said: “Whoever ran over this old monk's foot, come out.” The master came out and stretched his neck before the Great Master. The Great Master put down the axe. The master went to Nanquan and saw the monks in attendance. Nanquan pointed to a clean water bottle and said: “The copper bottle is the realm, and there is water in the bottle. Without disturbing the realm, bring me the water.” The master picked up the bottle and poured it out in front of Nanquan. Nanquan stopped. Later the master went to Weishan and put down his robe and bowl in the seat of the senior monk. Weishan, hearing his uncle in the Dharma had come, first put on his ceremonial dress and came down into the hall. The master, seeing him come, lay down in a sleeping posture. Weishan returned to his quarters. The master then set off. After a while Weishan asked the attendant: “Is my uncle here?” He replied: “He has gone.” Weishan said: “What did he say when he left?” He replied: “He said nothing.” Weishan said: “Do not say he said nothing; his voice was like thunder.” The master spent winters at Mount Heng and summers at Qingliang. In the Yuanhe era of Tang he was recommended to climb Mount Wutai, and his road passed through Huaixi. At that time Wu Yuanji was blocking with troops in defiance of the royal command, and the imperial army was engaged with the rebels, with victory not yet decided. The master said: “I should go and resolve their trouble.” He threw his staff into the air and flew his body over. The soldiers of both armies looked up, and the matter matched a dream they had had, and their will to fight at once subsided. Having displayed such divine marvels, he feared he might confuse the multitude and so entered Mount Wutai. Before the Vajra Cave, about to manifest extinction, he first asked the assembly: “In other places, those who pass away, sitting or lying, I have seen. Is there also passing away standing?” The assembly said: “There is.” The master said: “Is there also passing away upside down?” The assembly said: “We have never seen it.” The master then stood on his head and passed away, upright and with his robes lying properly on his body. At that time the assembly proposed moving him for cremation, but he stood immovably. People near and far looked at him and exclaimed in wonder without end. The master had a sister who was a nun and was there at the time; she came close, bending over, and scolded: “Elder brother, you did not follow the rules in the past, and even in death you bewilder people. (The base text writes “fa jin”, where “jin” is an error for “lü”.)” She pushed him with her hand, and he fell down flat, and was then cremated. The relics were collected and placed in a stupa.
溫州佛㠗和尚。尋常見人來。以拄杖卓地雲。前佛也恁麼。後佛也恁麼。僧問。正恁麼時作麼生。師畫一圓相。僧作女人拜。師乃打之。僧問。如何是佛法大意。師雲。賊也賊也。僧問。如何是異類。師敲椀雲。花奴花奴吃飯來。
The Venerable Fo'ao of Wenzhou. Whenever he saw someone come, he would strike the ground with his staff and say: “The former Buddhas were like this, and the later Buddhas are also like this.” A monk asked: “What about at just this moment?” The master drew a circle. The monk bowed like a woman. The master struck him. A monk asked: “What is the great meaning of the Buddha Dharma?” The master said: “Thief, thief.” A monk asked: “What is a different kind?” The master tapped his bowl and said: “Huanu, Huanu, come and eat.”
烏臼和尚有玄紹二上座。從江西來參師。師乃問雲。二禪伯發足什麼處。僧雲。江西。師以拄杖打之。玄雲。久知和尚有此機要。師雲。爾既不會。後面箇僧祇對看。後面僧擬近前。師便打雲。信知同窠無異土。參堂去。
The Venerable Wujiu. Two senior monks, Xuan and Shao, came from Jiangxi to visit the master. The master asked: “Where did you two Chan elders set out from?” The monk said: “Jiangxi.” The master struck him with his staff. Xuan said: “We have long known the Venerable has this key.” The master said: “Since you do not understand, let the monk behind you try to answer.” The monk behind tried to step forward. The master struck him and said: “Truly, those in the same nest are not of different soil. Go to the hall.”
潭州石霜(一作龍)大善和尚。僧問。如何是佛法大意。師雲。春日鷄鳴。僧雲。學人不會。師雲。中秋犬吠。師上堂雲。大眾出來出來。老漢有箇法要。百年後不累爾。眾雲。便請和尚說。師雲。不消一堆火。洞山問。幾前一童子甚是了事。如今不見向甚處去也。師雲。火焰上泊不得。卻歸清涼世界去也。
The Venerable Dashan of Mount Shishuang (some write Long) in Tanzhou. A monk asked: “What is the great meaning of the Buddha Dharma?” The master said: “Roosters crow on a spring day.” The monk said: “I do not understand.” The master said: “Dogs bark at the mid-autumn.” The master ascended the hall and said: “Everyone come out, come out; this old fellow has a Dharma essential, so that after a hundred years I will not burden you.” The assembly said: “Please speak, Venerable.” The master said: “It takes no more than a pile of fire.” Dongshan asked: “A few days ago there was a boy who was very capable; now he is not to be seen; where has he gone?” The master said: “He could not stay on the flame, and so has gone back to the cool world.”
石臼和尚初參馬祖。問什麼處來。師雲。烏臼來。祖雲。烏臼近日有何言句。師雲。幾人於此茫然在。祖雲。茫然且置。悄然一句作麼生。師乃近前三步。祖雲。我有七棒寄打。烏臼。爾還甘否。師雲。和尚先吃某甲後甘。卻迴烏臼。
The Venerable Shijiu first visited Mazu. Mazu asked: “Where do you come from?” The master said: “From Wujiu.” Mazu said: “Does Wujiu have any sayings lately?” The master said: “How many people are still bewildered here.” Mazu said: “Put bewilderment aside; what about a quiet phrase?” The master stepped forward three paces. Mazu said: “I have seven blows to send for you to give to Wujiu. Are you willing?” The master said: “The Venerable eats first, and I will be willing afterward.” He then went back to Wujiu.
本谿和尚。龐居士問雲。丹霞打侍者意在何所。師雲。大老翁見人長短在。居士雲。為我與師同參了。方敢借問。師雲。若恁麼從頭舉來共爾商量。居士雲。大老翁不可共爾說人是非。師雲。念翁老年。居士雲。罪過罪過。
The Venerable Benxi. The layman Pang asked: “When Danxia struck his attendant, what was his intent?” The master said: “The old man is looking at others' merits and faults.” The layman said: “I asked only because I and the Master are fellow students.” The master said: “If so, tell it from the start, and I will discuss it with you.” The layman said: “The old man should not discuss others' rights and wrongs with you.” The master said: “I consider your old age.” The layman said: “My fault, my fault.”
石林和尚一日龐居士來。師乃竪起拂子云。不落丹霞機試道一句。居士奪卻拂子了。卻自竪起拳。師雲。正是丹霞機。居士雲。與我不落看。師雲。丹霞患啞龐翁患聾。居士雲。恰是也恰是也。師無語。居士雲。向道偶爾恁。師亦無語。又一日師問居士雲。某甲有箇借問。居士莫惜言句。居士雲。便請舉來。師雲。元來惜言句。居士雲。遮箇問訊不覺落他便宜。師乃掩耳而已。居士雲。作家作家。
One day when the layman Pang came to the Venerable Shilin, the master held up his whisk and said: “Without falling into Danxia's key, try saying one phrase.” The layman snatched the whisk, then raised his fist himself. The master said: “That is exactly Danxia's key.” The layman said: “Try to see it as not falling in with me.” The master said: “Danxia suffers from muteness and old Pang suffers from deafness.” The layman said: “Exactly, exactly.” The master was silent. The layman said: “I said it was just by chance.” The master was silent again. Another day the master asked the layman: “I have a question; layman, do not hold back your words.” The layman said: “Please go ahead.” The master said: “So you were holding back your words.” The layman said: “This inquiry unknowingly lost an advantage to him.” The master then covered his ears. The layman said: “An expert, an expert.”
亮主(洪州西山)本蜀人也。頗講經論。因參馬祖。祖問曰。見說座主大講得經論是否。亮雲。不敢。祖雲。將什麼講。亮雲。將心講。祖雲。心如工伎兒。意如和伎者。爭解講得經。亮抗聲雲。心既講不得。虛空莫講得麼。祖雲。卻是虛空講得。亮不肯便出將下階。祖召雲。座主。亮迴首。豁然大悟禮拜。祖雲。遮鈍根阿師禮拜作麼。亮歸寺告聽眾雲。某甲所講經論。謂無人及得。今日被馬大師一問。平生功夫氷釋而已。乃隱西山更無消息。
Lecturer Liang (of Xishan in Hongzhou) was originally from Shu and lectured extensively on sutras and treatises. He visited Mazu. Mazu asked: “I hear that the lecturer lectures greatly on sutras and treatises; is that so?” Liang said: “I dare not claim it.” Mazu said: “With what do you lecture?” Liang said: “I lecture with the mind.” Mazu said: “The mind is like a skilled performer and thought like his accompanist; how can they lecture on sutras?” Liang said in a loud voice: “If the mind cannot lecture, can empty space lecture?” Mazu said: “It is empty space that can lecture.” Liang did not agree and left, and was about to go down the steps. Mazu called: “Lecturer.” Liang turned his head and suddenly awakened greatly and bowed. Mazu said: “What is this dull-rooted monk bowing for?” Liang returned to the temple and told his audience: “I thought that no one could equal what I lectured on sutras and treatises. Today, with one question from Great Master Ma, the efforts of a lifetime melted like ice.” He then went into seclusion on Xishan and was heard of no more.
黑眼和尚。僧問。如何是不出世師。師雲。善財拄杖子。問如何是佛法大意。師雲。十年賣炭漢。不知秤畔星。
The Venerable Heiyan. A monk asked: “What is a master who does not appear in the world?” The master said: “Sudhana's staff.” He asked: “What is the great meaning of the Buddha Dharma?” The master said: “A man who has sold charcoal for ten years does not know the stars on the scale.”
米嶺和尚。僧問。如何是衲衣下事。師雲。醜陋任君嫌。不掛雲霞色。師將示滅。乃遺一偈雲。
The Venerable Miling. A monk asked: “What is the matter beneath the patched robe?” The master said: “Ugly as it is, you may dislike it; it does not hang with colors of cloud and mist.” When the master was about to manifest extinction, he left a verse, saying:
祖祖不思議不許常住世
The patriarchs are inconceivable and do not permit abiding forever in the world.
大眾審思惟畢竟只遮是
Great assembly, think carefully: in the end it is only this.
齊峰和尚。一日龐居士入院。師雲。俗人頻頻入僧院討箇什麼。居士迴顧兩邊雲。誰恁道誰恁道。師乃咄之。居士雲。在遮裡。師雲。莫是當陽道麼。居士雲背後底。師迴首雲。看看。居士雲。草賊敗草賊敗。師無語。居士又問。此去峰頂有幾裡。師雲。什麼處去來。居士雲可畏峻硬不得問著。師雲。是多少。居士雲。一二三。師雲。四五六。居士雲。何不道七。師雲。才道七便有八。居士雲。得也得也。師雲。一任添取。居士乃咄之而去。師隨後咄之。
The Venerable Qifeng. One day the layman Pang came into the monastery. The master said: “A layman keeps coming into the monks' monastery; what is he looking for?” The layman looked to both sides and said: “Who says that, who says that?” The master scolded him. The layman said: “Here it is.” The master said: “Is it not the Way revealed in the open?” The layman said: “It is what is behind.” The master turned his head and said: “Look, look.” The layman said: “The bandit is defeated, the bandit is defeated.” The master was silent. The layman asked again: “How many li is it from here to the summit?” The master said: “Where did you come from?” The layman said: “It is fearfully steep and hard, so one must not ask.” The master said: “How many?” The layman said: “One, two, three.” The master said: “Four, five, six.” The layman said: “Why not say seven?” The master said: “As soon as I say seven there is eight.” The layman said: “Got it, got it.” The master said: “Add as you please.” The layman scolded him and left. The master scolded him in turn.
大陽和尚。伊禪師參次。師雲。伊禪近日一般禪師。向目前指教人了。取目前事作遮箇為人。還會文彩未兆時也無。伊雲。擬向遮裡致一問。問和尚不知可否。師雲。答汝已了莫道可否。伊雲。還識得目前也未。師雲。是目前作麼生識。伊雲要且遭人點檢。師雲誰。伊雲。某甲。師便咄之。伊退步而立。師雲。汝只解瞻前不解顧後。伊雲。雪上更加霜。師雲。彼此無便宜。
The Venerable Dayang. When Chan Master Yi came to visit, the master said: “Chan Master Yi, Chan teachers these days all instruct people about what is in front of them, and take the matter in front of them as this way of helping people. Do you also understand the time before patterns and colors appear?” Yi said: “I intended to ask a question here but do not know whether I may ask the Venerable.” The master said: “I have already answered you; do not say whether you may.” Yi said: “Do you also recognize what is in front of you?” The master said: “It is what is in front of you; how do you recognize it?” Yi said: “But then one is checked by others.” The master said: “Who?” Yi said: “Me.” The master scolded him. Yi stepped back and stood. The master said: “You only know how to look ahead and do not know how to look behind.” Yi said: “Adding frost to snow.” The master said: “Neither side gains an advantage.”
紅螺和尚。在幽州有頌。示門人曰。
The Venerable Hongluo was in Youzhou and wrote a verse to show his disciples:
紅螺山子近邊夷度得之流半是奚
Mount Hongluo is close to the barbarians, and half of those I have taught are Xi.
共語問醻全不會可憐只解那斯祁
In conversation and replies they understand nothing, pitiable that they only know to say nasiqi.
泉州龜洋山無了禪師者。莆田縣壺公橫塘人也。姓沈氏。年七歲父攜入白重院。視之如家因而捨愛。至十八剃度受具靈巖寺。後參大寂禪師了達祖乘。即還本院。院之北樵採路絕。師一日策杖披榛而行。遇六眸巨龜。斯須而失。乃庵於此峰。因號龜洋和尚。一日有虎逐鹿入庵。師以杖格虎遂存鹿命。洎將示化乃述偈曰。
Chan Master Wuliao of Mount Guiyang in Quanzhou was from Hengtang in Hugong, Putian County, with the surname Shen. At seven years old his father took him into Baizhong Monastery, and he regarded it as his home, and so gave up his attachments. At eighteen he was tonsured and received the full precepts at Lingyan Monastery. Later he visited Chan Master Daji, understood the patriarchal vehicle, and returned to his original monastery. North of the monastery the woodcutters' path was cut off. One day the master walked with his staff through the brambles and met a giant six-eyed turtle, which disappeared in a moment, and so he built a hermitage on that peak, and so was called the Venerable Guiyang. One day a tiger chasing a deer entered the hermitage, and the master blocked the tiger with his staff, and so the deer's life was saved. As he was about to manifest extinction, he composed a verse, saying:
八十年來辨西東如今不要白頭翁
For eighty years I have distinguished east and west; now I no longer want the white-haired old man.
非長非短非大小還與諸人性相同
Neither long nor short, neither large nor small, he is still the same in nature as all of you.
無來無去兼無住了卻本來自性空
No coming, no going, and no abiding; completely realizing the original source, the self-nature is empty.
偈畢儼然告寂。瘞於正堂。垂二十載。為山泉淹沒。門人發塔。見全身水中而浮。閩王聞之。遣使舁入府庭供養。忽臭氣遠聞。王焚香祝之曰。可遷龜洋舊址建塔。言訖異香普燻傾城瞻禮。本道奏諡真寂大師。塔曰靈覺。後弟子慧忠遇澄汰終於白衣。就塔之東二百步而葬。謂之東塔。今龜洋二真身士民依怙。若僧伽之遺化焉。慧忠得法於草菴和尚。如本章述之。
When the verse ended he passed away, seated majestically, and was buried in the main hall. After nearly twenty years, the grave was flooded by a mountain spring. His disciples opened the stupa and saw his whole body floating in the water. The King of Min heard of it and sent envoys to carry it into the government hall to be venerated. Suddenly a foul smell spread far. The king burned incense and prayed, saying: “It may be moved back to the old site at Guiyang and a stupa built.” When he finished speaking a rare fragrance filled the air, and the whole city came to pay respects. The local circuit petitioned for the posthumous title Great Master Zhenji, and the stupa was named Lingjue. Later his disciple Huizhong was caught up in a purge, ended as a layman, and was buried two hundred paces east of the stupa, which was called the East Stupa. Today the two true bodies of Guiyang are relied on by scholars and common people, like the surviving transformation of Sangha. Huizhong obtained the Dharma from the Venerable Caoan, as narrated in his own chapter.
利山和尚。僧問。眾色歸空空歸何所。師雲。舌頭不出口。僧雲。為什麼不出口。師雲。內外一如故。僧問不歷僧祇獲法身請師直指。師雲。子承父業。僧雲。如何領會。師雲貶剝不施。僧雲。恁麼即大眾有賴去。師雲。大眾且置。作麼生是法身。僧無對。師雲。汝問我向爾道。僧卻問。如何是法身。師雲。空華陽焰。僧問。如何是西來意。師雲。不見如何。僧雲。為什麼如此。師雲。只為如此。
The Venerable Lishan. A monk asked: “All forms return to emptiness; where does emptiness return?” The master said: “The tongue does not leave the mouth.” The monk said: “Why does it not leave the mouth?” The master said: “Because inside and outside are one.” A monk asked: “Obtaining the Dharma body without passing through asamkhyeya eons; please point it out directly, Master.” The master said: “The son inherits his father's work.” The monk said: “How does one comprehend that?” The master said: “No criticism is applied.” The monk said: “In that case the assembly is fortunate.” The master said: “Put the assembly aside; what is the Dharma body?” The monk had no answer. The master said: “You ask me, and I will tell you.” The monk then asked: “What is the Dharma body?” The master said: “Sky flowers and mirage.” A monk asked: “What is the meaning of the coming from the West?” The master said: “What does it matter if one does not see it?” The monk said: “Why is it so?” The master said: “Just because it is so.”
韶州乳源和尚。上堂雲。西來的的意不妨難道。大眾莫有道得者。出來試道看。有一僧出才禮拜。師便打雲。是什麼時節出頭來(後人舉似長慶。長慶雲。不妨不妨。資福代雲。為和尚不惜身命)師見仰山作沙彌時念經。師咄雲。遮沙彌。念經恰似哭聲。仰山雲。慧寂念經似哭。未審和尚如何。師乃顧視而已。
The Venerable Ruyuan of Shaozhou. He ascended the hall and said: “The true meaning of the coming from the West is hard to say, to be sure. Is there anyone in the assembly who can say it? Come out and try.” A monk came out, and as soon as he bowed the master struck him and said: “What time is this to stick your head out?” (Later someone brought this up to Changqing. Changqing said: “Fine, fine.” Zifu spoke in his place: “For the Venerable I would not spare my life.”) The master saw Yangshan, when he was a novice, chanting a sutra. The master scolded: “This novice's chanting sounds like weeping.” Yangshan said: “My chanting sounds like weeping; how is it with the Venerable?” The master simply looked around.
松山和尚。一日命龐居士吃茶。居士舉起托子云。人人盡有分。因什麼道不得。師雲。只為人人盡有。所以道不得。居士雲。阿兄為什麼卻道得。師雲。不可無言也。居士雲。灼然灼然。師便吃茶。居士雲。阿兄吃茶何不揖客。師雲誰。居士雲。龐翁。師雲。何須更揖。後丹霞聞舉乃雲。若不是松山幾被箇老翁作亂一上。居士聞之。乃令人傳語丹霞雲。何不會取舉起托子時。
The Venerable Songshan. One day he asked the layman Pang to have tea. The layman held up the saucer and said: “Everyone has a share; why can it not be said?” The master said: “Just because everyone has it, it cannot be said.” The layman said: “Why can elder brother say it?” The master said: “One cannot be without words.” The layman said: “Clearly so, clearly so.” The master then drank tea. The layman said: “When elder brother drinks tea, why does he not bow to the guest?” The master said: “Who?” The layman said: “Old Pang.” The master said: “Why need I bow again?” Later Danxia heard about it and said: “If it were not Songshan, he would nearly have been thrown into confusion by that old man.” When the layman heard it, he had someone convey to Danxia: “Why do you not understand the moment when I held up the saucer?”
則川和尚。龐居士看師師雲。還記得初見石頭時道理否。居士雲。猶得阿師重舉在。師雲情知久參事慢。居士雲。阿師老耄不啻龐翁。師雲。二彼同時又爭幾許。居士雲。龐翁鮮健且勝阿師。師雲。不是勝我只是欠爾一箇幞頭。居士雲。恰與師相似。師大笑而已。師入茶園內摘茶次。龐居士雲。法界不容身。師還見我否。師雲。不是老師怕答公話。居士雲。有問有答蓋是尋常。師乃摘茶不聽。居士雲。莫怪適來容易借問。師亦不顧。居士喝雲。遮無禮儀老漢。待我一一舉嚮明眼人在。師乃拋卻茶籃子。便入方丈。
Monk Zechuan. Layman Pang came to see the master. The master said: "Do you still remember the principle of when you first met Shitou?" The Layman said: "I'm still grateful that you bring it up again." The master said: "I well know that those who have studied long are slow in matters." The Layman said: "The master is doddering, no less than old Pang." The master said: "We two are of the same age; what difference is there?" The Layman said: "Old Pang is hale and hearty, and better than the master." The master said: "It isn't that you're better than me; you only lack a cap." The Layman said: "Just like the master." The master only laughed loudly. The master went into the tea garden to pick tea. Layman Pang said: "The Dharma realm does not accommodate a body; does the master still see me?" The master said: "It isn't that the old teacher is afraid to answer you." The Layman said: "Having a question and having an answer is just ordinary." The master simply went on picking tea without listening. The Layman said: "Don't blame me for asking so casually just now." The master still paid no attention. The Layman shouted: "This impolite old fellow; I'll bring it up one by one with those who have clear eyes." The master then threw down his tea basket and went into the abbot's room.
南嶽西園蘭若曇藏禪師者。本受心印於大寂禪師。後謁石頭遷和尚瑩然明徹。唐貞元二年遁衡嶽之絕頂。人罕參訪。尋以腳疾移止西園。禪侶繁盛。師一日自開浴次。僧問。何不使沙彌。師乃拊掌三下(洞山雲。一種是時節因緣。就中西園精妙。僧問曹山。古人拊掌豈不明沙彌邊事。曹山雲。如何是向上事。僧無對。曹山雲。遮沙彌)師養一靈犬。嘗夜經行次。其犬銜師衣。師即歸房。又於門側伏守而吠。頻奮身作猛噬之勢。詰旦東廚有一大蟒長數丈。張口呀氣毒焰熾然。侍者請避之。師曰。死可逃乎。彼以毒來我以慈受。毒無實性激發則彊。慈苟無緣冤親一揆。言訖其蟒按首徐行倏然不見。復一夕有群盜。犬亦銜師衣。師語盜曰。茅舍有可意物。一任取去終無所悋。盜感其言皆稽首而散。
Chan Master Tanzang of the Western Garden Hermitage on Nanyue originally received the mind-seal from Chan Master Daji (Mazu). Later he visited Monk Shitou Qian and became clear and bright. In the second year of Zhenyuan in the Tang, he retreated to the highest peak of Hengyue, where few visited him. Soon, because of an ailment in his legs, he moved to the Western Garden, where the Chan companions flourished. One day the master was drawing his own bath. A monk asked: "Why not use a novice?" The master clapped his hands three times (Dongshan said: "It is just a matter of timing and conditions, and here the Western Garden is subtle and fine." A monk asked Caoshan: "When the ancient clapped his hands, did he not make clear the novice's side of the matter?" Caoshan said: "What is the matter of what is above?" The monk had no answer. Caoshan said: "This novice."). The master kept a spiritual dog. Once, when he was walking at night, the dog took his robe in its mouth, and the master at once returned to his room. It also lay at the side of the door and barked, repeatedly rousing itself as if to bite fiercely. At dawn, in the eastern kitchen there was a huge python, several zhang long, with its mouth open and breathing out, its poisonous flames blazing. The attendants asked him to avoid it. The master said: "Can one flee from death? It comes with poison, and I receive it with compassion. Poison has no real nature; it grows strong when provoked. If compassion has no condition, enemy and kin are the same." When he finished speaking, the python lowered its head and slowly went away, then suddenly disappeared. Another night a band of robbers came, and the dog again took the master's robe. The master said to the robbers: "If there is anything you like in this thatched hut, take it freely; I will never begrudge it." The robbers were moved by his words, and all bowed their heads and dispersed.
百靈和尚一日與龐居士路次相逢。師問雲。昔日居士南嶽得意句還曾舉向人未。居士雲。曾舉來。師雲。舉向什麼人。居士以手自指雲。龐翁。師雲。直是妙德空生也歎居士不及。居士卻問。師得力句是誰知。師便戴笠子而去。居士雲。善為道路。師一去更不迴首。
One day Monk Bailing met Layman Pang on the road. The master asked: "The phrase that pleased you at Nanyue in the past, have you ever brought it up to anyone?" The Layman said: "I have." The master said: "To whom did you bring it up?" The Layman pointed to himself with his hand and said: "Old Pang." The master said: "Even Subhuti, born of wondrous virtue, would have to sigh that he cannot match the Layman." The Layman asked in return: "Who knows the phrase that gives the master strength?" The master put on his bamboo hat and left. The Layman said: "Take care on the road." The master went on and did not look back.
鎮州金牛和尚。師自作飯供養眾僧。每至齋時舁飯桶到堂前作舞曰。菩薩子吃飯來。乃撫掌大笑。日日如是(僧問長慶。古人撫掌喚僧吃飯。意旨云何。長慶雲。大似因齋慶讚。僧問大光。未審慶讚箇什麼。大光是作舞。僧乃禮拜。大光雲。遮野狐精。東禪齊雲。古人自出手作飯。舞了喚人來吃意作麼生。還會麼。只如長慶與大光。是明古人意。別為他分析。今問。上座。每日持盂掌缽時。迎來送去時。為當與古人一般。別有道理。若道別且作麼生得別來。若一般恰到他舞。又被喚作野狐精。有會處麼。若未會行腳眼在什麼處。僧問曹山。古人恁麼是奴兒婢子否。曹山雲是。僧雲。向上事請師道。曹山咄雲。遮奴兒婢子)。
Monk Jinniu of Zhenzhou. The master cooked rice himself to offer the assembly of monks. Each time at mealtime he carried the rice tub to the front of the hall, danced, and said: "Children of the Bodhisattva, come eat." Then he clapped and laughed loudly. He did so every day (A monk asked Changqing: "When the ancient clapped his hands and called the monks to eat, what was his intent?" Changqing said: "Very much like celebrating and praising after a meal." A monk asked Daguang: "I do not know what was being celebrated and praised." Daguang then danced. The monk bowed. Daguang said: "This wild fox spirit." Dongchan Qi said: "The ancient made the rice with his own hands, danced, and then called people to eat; what was his intent? Do you understand? As for Changqing and Daguang, they made clear the ancient's meaning and analyzed it separately for the monk. Now I ask you: each day when you hold your bowl, when you welcome and send off, is it the same as the ancient, or is there another principle? If you say it is different, how did it come to be different? If you say it is the same, then when he dances he is called a wild fox spirit. Is there a place of understanding? If you have not understood, where are the eyes of your pilgrimage?" A monk asked Caoshan: "The ancient acted like this; was he a slave or a maidservant?" Caoshan said: "Yes." The monk said: "Please, master, say the matter of what is above." Caoshan shouted: "This slave and maidservant!").
洞安和尚。有僧辭師。師雲。什麼處去。僧雲。本無所去。師雲。善為闍梨。僧雲。不敢不敢。師雲。到諸方分明舉。僧侍立次。師問。今日是幾。僧雲。不知。師雲。我卻記得。僧雲。今日是幾。師雲。今日昏晦。
Monk Dong'an. A monk took leave of the master. The master said: "Where are you going?" The monk said: "Originally nowhere to go." The master said: "You are a fine teacher." The monk said: "I dare not, I dare not." The master said: "Wherever you go, state it clearly." The monk was standing in attendance. The master asked: "What day is it today?" The monk said: "I don't know." The master said: "I remember." The monk said: "What day is it today?" The master said: "Today is dim and dark."
忻州打地和尚。自江西領旨。自晦其名。凡學者致問。惟以棒打地而示之。時謂之打地和尚。一日被僧藏卻棒然後問。師但張其口。僧問門人曰。只如和尚每有人問。便打地。意旨如何。門人即於灶底取柴一片擲在釜中。
Monk Dadi (Strike-the-Ground) of Xinzhou. He received the teaching in Jiangxi and hid his own name. Whenever students asked questions, he simply struck the ground with his staff to show them, and so people called him the Monk Who Strikes the Ground. One day a monk hid his staff and then asked. The master merely opened his mouth. A monk asked the disciples: "The master strikes the ground whenever anyone asks; what is the intent?" A disciple at once took a piece of firewood from under the stove and threw it into the pot.
潭州秀谿和尚。一日谷山問。聲色純真如何是道。師雲。亂道作麼。谷山卻從東邊過西邊立。師雲。若不恁麼即禍事也。谷山卻過東邊。師乃下禪床方行兩步。被谷山捉住雲。聲色純真事作麼。生師便掌谷山谷山雲。十年後要箇人下茶也無在。師雲要谷山老漢作麼。谷山呵呵大笑三聲。
Monk Xiuxi of Tanzhou. One day Gushan asked: "Sound and form are purely true; what is the Way?" The master said: "Why talk nonsense?" Gushan went from the east side to stand on the west. The master said: "If you did not do so, it would be a disaster." Gushan went back to the east. The master then came down from his Chan seat, and had taken only two steps when Gushan seized him and said: "What of the matter of sound and form being purely true?" The master slapped Gushan. Gushan said: "Ten years from now, will there be someone to serve tea?" The master said: "What do you want of old man Gushan?" Gushan laughed heartily three times.
磁州馬頭峰神藏禪師上堂謂眾雲。知而無知不是無知而說無知(南泉雲。恁麼依師道。始道得一半。黃檗雲。不是南泉駿。他要圓前話)。
Chan Master Shenzang of Matou Peak in Cizhou addressed the assembly in the hall, saying: "Knowing without knowing is not not-knowing and speaking of not-knowing." (Nanquan said: "If you rely on the master's words in this way, you have said only half." Huangbo said: "It is not that Nanquan is superior; he wishes to complete the former statement.")
潭州華林善覺禪師。常持錫夜出林麓間。七步一振錫一稱觀音名號。夾山善會造庵問曰。遠聞和尚念觀音是否。師曰然。夾山曰。騎卻頭如何。師曰。出頭從汝騎。不出頭騎什麼。僧參方展坐具。師曰緩緩。僧曰。和尚見什麼。師曰。可惜許磕破鐘樓。其僧從此悟入。一日觀察使裴休訪之問曰。師還有侍者否。師曰。有一兩箇。裴曰。在什麼處。師乃喚大空小空。時二虎自庵後而出。裴覩之驚悸。師語二虎曰。有客且去。二虎哮吼而去。裴問曰。師作何行業感得如斯。師乃良久曰。會麼。曰不會。師曰。山僧常念觀音。
Chan Master Shanjue of Hualin in Tanzhou. He often carried his staff and went out at night among the forest foothills, shaking his staff once every seven steps and calling the name of Guanyin once. Jiashan Shanhui built a hut and asked: "I have heard from afar that the master recites Guanyin; is that so?" The master said: "Yes." Jiashan said: "What if one rides over your head?" The master said: "If you come out ahead, ride as you please; if you do not come out ahead, what will you ride?" A monk came to pay respects and had just spread out his sitting cloth. The master said: "Slowly, slowly." The monk said: "What does the master see?" The master said: "What a pity, you have broken the bell tower." That monk awakened from this. One day the Inspector Pei Xiu visited him and asked: "Does the master have attendants?" The master said: "One or two." Pei said: "Where are they?" The master then called: "Big Empty! Little Empty!" At that moment two tigers came out from behind the hut. Pei saw them and was terrified. The master said to the two tigers: "There is a guest; go away for now." The two tigers roared and left. Pei asked: "What practice does the master do that brings such a response?" The master was silent for a long time and then said: "Do you understand?" He said: "I do not." The master said: "This mountain monk constantly recites Guanyin."
汀州水塘和尚。師勘歸宗。甚麼處人。歸宗雲。陳州人。師雲。多少年紀歸宗雲。二十二。師雲。闍梨未生時老僧去來。歸宗雲。和尚幾時生。師豎起拂子。歸宗雲。遮箇豈有生邪。師雲。會得即無生。歸宗雲。未會在師無語。
Monk Shuitang of Tingzhou. The master tested Guizong: "Where are you from?" Guizong said: "I am from Chenzhou." The master said: "How old are you?" Guizong said: "Twenty-two." The master said: "Before you were born, this old monk had come and gone." Guizong said: "When was the master born?" The master raised his whisk. Guizong said: "Is there any birth in this?" The master said: "If you understand, there is no birth." Guizong said: "I do not yet understand." The master had nothing to say.