Jingde Record of the Transmission of the Lamp, Fascicle 3

郢州芭蕉山慧清禪師

Zen Master Huiqing of Mount Bajiao in Yingzhou

韶州黃連山義初禪師

Zen Master Yichu of Mount Huanglian in Shaozhou

韶州慧林鴻究禪師(已上四人見錄)

Zen Master Hongjiu of Huilin in Shaozhou (the above four are recorded)

洪州黃龍山忠和尚(一人無機緣語句不錄)

The monk Zhong of Mount Huanglong in Hongzhou (one has no sayings of encounters and is not recorded)

袁州仰山西塔光穆禪師法嗣一人吉州資福如寶禪師(一人見錄)

One Dharma heir of Zen Master Guangmu of West Pagoda of Mount Yang in Yuanzhou: Zen Master Rubao of Zifu in Jizhou (one is recorded)

灌谿志閑禪師法嗣一人池州魯祖山教和尚(一人見錄)

One Dharma heir of Zen Master Zhixian of Guanxi: the monk Jiao of Mount Luzu in Chizhou (one is recorded)

魏府興化存獎禪師法嗣二人汝州寶應和尚(一人見錄即南院顒也)

Two Dharma heirs of Zen Master Cunjiang of Xinghua in Weifu: the monk of Baoying in Ruzhou (one is recorded, that is, Nanyuan Yong)

魏府天缽和尚(一人無機緣語句不錄)

The monk Tianbo of Weifu (one has no sayings of encounters and is not recorded)

鎮州寶壽沼禪師法嗣二人汝州西院思明禪師

Two Dharma heirs of Zen Master Zhao of Baoshou in Zhenzhou: Zen Master Siming of West Cloister in Ruzhou

第二世寶壽和尚(已上二人見錄)

The monk of the second generation of Baoshou (the above two are recorded)

涿州紙衣和尚法嗣一人鎮州譚空和尚(一人無機緣語句不錄)

One Dharma heir of the monk Zhiyi of Zhuozhou: the monk Tankong of Zhenzhou (one has no sayings of encounters and is not recorded)

鎮州三聖慧然禪師法嗣二人鎮州大悲和尚

Two Dharma heirs of Zen Master Huiran of Sansheng in Zhenzhou: the monk Dabei of Zhenzhou

淄州水陸和尚(二人見錄)

The monk Shuilu of Zizhou (two are recorded)

魏府大覺和尚法嗣四人廬州大覺和尚

Four Dharma heirs of the monk Dajue of Weifu: the monk Dajue of Luzhou

廬州澄心旻德禪師

Zen Master Mindе of Chengxin in Luzhou

汝州南院和尚(已上三人見錄)

The monk of Nanyuan in Ruzhou (the above three are recorded)

宋州法華和尚(一人無機緣語句不錄)

The monk Fahua of Songzhou (one has no sayings of encounters and is not recorded)

金陵道巘禪師法嗣一人金陵廣孝院處微禪師(一人無機緣語句不錄)

One Dharma heir of Zen Master Daofu of Jinling: Zen Master Chuwei of Guangxiao Cloister in Jinling (one has no sayings of encounters and is not recorded)

懷讓禪師第四世

Fourth generation of Zen Master Huairang

前洪州黃蘗山希運禪師法嗣

Dharma heirs of the former Zen Master Xiyun of Mount Huangbo in Hongzhou

鎮州臨濟義玄禪師。曹州南華人也。姓邢氏。幼負出塵之志。及落髮進具便慕禪宗。初在黃蘗隨眾參侍。時堂中第一座勉令問話。師乃問。如何是祖師西來的的意。黃蘗便打。如是三問三遭打。遂告辭。第一座雲。早承激勸問話。唯蒙和尚賜棒。所恨愚魯。且往諸方行腳去。上座遂告黃蘗雲。義玄雖是後生。卻甚奇特。來辭時願和尚更垂提誘。來日師辭黃蘗。黃蘗指往大愚。師遂參大愚。愚問曰。什麼處來。曰黃蘗來。愚曰。黃蘗有何言教。曰義玄親問西來的的意。蒙和尚便打。如是三問三轉被打。不知過在什麼處。愚曰。黃蘗恁麼老婆。為汝得徹困。猶覓過在。師於是大悟雲。佛法也無多子。愚乃搊師衣領雲。適來道我不會。而今又道無多子。是多少來是多少來。師向愚肋下打一拳。愚托開雲。汝師黃蘗。非幹我事。師卻返黃蘗。黃蘗問雲。汝迴太速生。師雲。只為老婆心切。黃蘗雲。遮大愚老漢待見與打一頓。師雲。說什麼待見即今便打遂鼓黃蘗一掌。黃蘗哈哈大笑。黃蘗一日普請鋤薏穀次。師在後行。黃蘗迴頭見師空手乃問。钁頭在什麼處。師雲。有人將去了也。黃蘗雲。近前來共汝商量。師近前叉手。黃蘗豎起钁頭雲。只這箇天下人拈掇不起。還有人拈掇得起麼。師就手掣得豎起雲。為什麼卻在義玄手裡。黃蘗雲。今日自有人普請便歸院(溈山因仰山侍立次。方舉此話未了。仰山便問。钁在黃蘗手裡。為什麼被臨濟奪卻。溈山雲。賊是小人智過君子)黃蘗一日普請鋤茶園。黃蘗後至。師問訊按钁而立。黃蘗曰。莫是困邪。曰才钁地何言困。黃蘗舉拄杖便打。師接杖推倒和尚。黃蘗呼維那維那拽起我來。維那拽起曰。和尚爭容得遮風漢。黃蘗卻打維那。師自钁地雲。諸方即火葬。我遮裡活埋(溈山問仰山。只如黃蘗與臨濟。此時意作麼生。仰山雲。作賊人走卻。邏賊人吃棒。溈山雲。

Chan Master Linji Yixuan of Zhenzhou was a man of Nanhua in Caozhou, surnamed Xing. From childhood he bore the aspiration to leave the dust of the world. When his head had been shaved and he had received the full precepts, he admired the Chan school. At first he attended Huangbo in the assembly. At that time the head seat of the hall urged him to ask a question. The Master then asked: “What is the true meaning of the Patriarch's coming from the West?” Huangbo hit him. Three times he asked and three times he was hit, so he took his leave. The head seat said: “Earlier you accepted my urging to ask a question, and you only received the Reverend's stick. To my regret I am dull and stupid; let me go traveling on pilgrimage to the various quarters.” The head seat then told Huangbo: “Although Yixuan is a young man, he is quite extraordinary. When he comes to take leave, may the Reverend further bestow guidance upon him.” The next day the Master took leave of Huangbo, and Huangbo directed him to Dayu. The Master then called on Dayu. Yu asked: “Where do you come from?” He said: “From Huangbo.” Yu said: “What words and teachings does Huangbo have?” He said: “Yixuan personally asked about the true meaning of the coming from the West, and the Reverend hit me at once. Three times I asked and three times in turn I was hit; I do not know where my fault is.” Yu said: “Huangbo is such an old wife toward you, he wore himself out utterly for your sake, and you still come looking for your fault.” At this the Master was greatly awakened and said: “There is not so much to the Buddha Dharma after all.” Yu then seized the Master by the collar and said: “A moment ago you said you did not understand, and now you say there is not so much. How much is it? How much is it?” The Master drove a fist into Yu's ribs. Yu pushed him off and said: “Your teacher is Huangbo; it is none of my business.” The Master returned to Huangbo. Huangbo asked: “You have come back too soon.” The Master said: “Only because your wifely heart is so earnest.” Huangbo said: “That old fellow Dayu—wait until I see him and give him a beating.” The Master said: “Why speak of waiting to see him? Strike right now,” and gave Huangbo a slap. Huangbo laughed loudly. One day, when Huangbo had called the assembly out to hoe the grain fields, the Master walked behind him. Huangbo turned and saw the Master empty-handed, and asked: “Where is your hoe?” The Master said: “Someone has taken it away.” Huangbo said: “Come forward; I want to confer with you.” The Master came forward with folded hands. Huangbo raised the hoe upright and said: “Just this—no one under heaven can lift it. Is there anyone who can lift it?” The Master snatched it from his hand, raised it, and said: “Why is it in Yixuan's hand?” Huangbo said: “Today there is someone for the communal work after all,” and went back to the monastery. (Guishan, while Yangshan was standing in attendance, had just recounted this story and not yet finished when Yangshan asked: “The hoe was in Huangbo's hand; why was it snatched away by Linji?” Guishan said: “The thief is a petty man, but his wit surpasses a gentleman's.”) One day Huangbo called the assembly to hoe the tea garden, and Huangbo arrived after him. The Master greeted him and stood leaning on his hoe. Huangbo said: “Are you tired perhaps?” He said: “I have only just hoed the ground; why speak of being tired?” Huangbo raised his staff and struck him. The Master took the staff and pushed the Reverend over. Huangbo called the rector: “Rector, pull me up.” The rector pulled him up and said: “Reverend, how can you put up with this madman?” Huangbo instead struck the rector. The Master hoed the ground himself and said: “Elsewhere they cremate; here I bury alive.” (Guishan asked Yangshan: “Just now, with Huangbo and Linji, what was the intent at that moment?” Yangshan said: “The one who did the thieving ran off, and the one tracking the thief ate the stick.” Guishan said:

如是如是)師一日在黃蘗僧堂裡睡。黃蘗入來。以拄杖於床邊敲三下。師舉首見是和尚卻睡。黃蘗打席三下去。上間見第一座。黃蘗曰。遮醉漢豈不如下間禪客坐禪。汝只管𥋙睡。上座曰。遮老和尚患風邪。黃蘗打之(溈山舉問仰山。只如黃蘗意作麼生。仰山雲。一彩兩賽)師與黃蘗栽杉。黃蘗曰。深山裡栽許多樹作麼。師曰。與後人作古記。乃將鍬拍地兩下。黃蘗拈起拄杖曰。汝吃我棒了也。師作噓噓聲。黃蘗曰。吾宗到汝此記方出(溈山舉問仰山。且道黃蘗後語但囑臨濟。為復別有意旨。仰山雲。亦囑臨濟亦記向後。溈山雲。向後作麼生。仰山雲。一人指南吳越令行。南塔和尚注云。獨坐震威此記方出。又云。若遇大風此記亦出。溈山雲。如是如是)師因半夏上黃蘗山。見和尚看經。師曰。我將謂是箇人。元來是唵黑豆老和尚。住數日乃辭去。黃蘗曰。汝破夏來不終夏去。曰某甲暫來禮拜和尚。黃蘗遂打趁令去。師行數裡疑此事卻迴終夏。師一日辭黃蘗。黃蘗曰。什麼處去。曰不是河南即河北去。黃蘗拈起拄杖便打。師捉住拄杖曰。遮老漢莫盲枷瞎棒。已後錯打人。黃蘗喚侍者。把將几案禪板來。師曰。侍者把將火來。黃蘗曰。不然子但將去。已後坐斷天下人舌頭在。師即便發去。師到熊耳塔頭。塔主問。先禮佛先禮祖。師曰。祖佛俱不禮。塔主曰。祖佛與長老有什麼冤傢俱不禮。師無對(又別舉雲。師問塔主。先禮佛先禮祖。塔主曰。祖佛是什麼人弟子。師拂袖便去)師後還鄉黨。俯徇趙人之請。住於城南臨濟禪苑。學侶奔湊一日上堂曰。汝等諸人。赤肉團上有一無位真人。常向諸人面門出入。汝若不識但問老僧。時有僧問。如何是無位真人。師便打雲。無位真人是什麼乾屎橛(後雪峰聞乃曰。臨濟大似白拈賊)師問樂普雲。從上來一人行棒一人行喝阿那箇親。對曰總不親。師曰。

“So it is, so it is.”) One day the Master was sleeping in the monks' hall at Huangbo's. Huangbo came in and knocked three times with his staff beside the platform. The Master raised his head, saw it was the Reverend, and went back to sleep. Huangbo struck the mat three times and left. He went to the upper room to see the head seat. Huangbo said: “That drunken monk—is he not as good as you Chan pilgrims sitting in meditation in the lower room, while you do nothing but doze?” The head seat said: “This old monk has a wind sickness.” Huangbo struck him. (Guishan raised this and asked Yangshan: “What was Huangbo's intent?” Yangshan said: “One stake, two contests.”) The Master was planting cedars with Huangbo. Huangbo said: “Why plant so many trees deep in the mountains?” The Master said: “To make an ancient record for later generations,” and struck the ground twice with his spade. Huangbo picked up his staff and said: “You have already eaten my stick.” The Master made a hissing sound. Huangbo said: “When my school reaches you, this record will come forth.” (Guishan raised this and asked Yangshan: “Tell me, were Huangbo's last words only a charge to Linji, or is there another intent?” Yangshan said: “It was both a charge to Linji and a prophecy of what is to come.” Guishan said: “What is to come?” Yangshan said: “One man points south, and in Wu and Yue the command is carried out.” The Monk Nanta annotated: “Sitting alone and shaking with majesty, this record then appears.” He also said: “If it meets a great wind, this record also appears.” Guishan said: “So it is, so it is.”) In mid-summer the Master went up Mount Huangbo and saw the Reverend reading a sutra. The Master said: “I took you for a man, but you are just an old monk gobbling black beans.” After staying a few days he took his leave. Huangbo said: “You came breaking the summer retreat, and you are leaving before it ends.” He said: “I only came briefly to pay respects to the Reverend.” Huangbo struck him and chased him out. The Master walked several li, had doubts about the matter, and went back to finish the retreat. One day the Master took leave of Huangbo. Huangbo said: “Where are you going?” He said: “If not to Henan, then to Hebei.” Huangbo picked up his staff and struck. The Master caught the staff and said: “Old man, do not cudgel blindly; later you will strike the wrong person.” Huangbo called the attendant: “Bring me the desk and the meditation board.” The Master said: “Attendant, bring fire.” Huangbo said: “Not so; you just take them with you. Later you will sit down and cut off the tongues of everyone under heaven.” The Master then set out. The Master arrived at the pagoda at Xiong'er. The pagoda keeper asked: “Will you bow to the Buddha first, or bow to the Patriarch first?” The Master said: “I bow to neither Patriarch nor Buddha.” The keeper said: “What feud do the Patriarch and Buddha have with you, Elder, that you bow to neither?” The Master had no answer. (Another version says: The Master asked the pagoda keeper: “Will you bow to the Buddha first, or bow to the Patriarch first?” The keeper said: “Whose disciples are the Patriarch and Buddha?” The Master flicked his sleeve and left.) Later the Master returned to his home district and, bending to the request of the people of Zhao, lived at the Linji Chan Cloister south of the city. Students flocked to him. One day he ascended the hall and said: “On your lump of red flesh there is a true person of no rank, constantly going in and out through the gates of your faces. If you do not recognize him, just ask this old monk.” Then a monk asked: “What is the true person of no rank?” The Master struck him and said: “The true person of no rank—what a dried shit-stick.” (When Xuefeng later heard of it, he said: “Linji is very like a thief who snatches in the open.”) The Master asked Lepu: “From of old, one man uses the stick and one man uses the shout; which is the closer?” He answered: “Neither is close.” The Master said:

親處作麼生普便喝。師乃打。師問木口和尚。如何是露地白牛。木口曰吽。師曰啞。木口曰。老兄作麼生。師曰。遮畜生。大覺到參。師舉拂子。大覺敷坐具。師擲下拂子。大覺收坐具入僧堂。眾僧曰。遮僧莫是和尚親故。不禮拜又不吃棒。師聞令喚新到僧。大覺遂出。師曰。大眾道汝未參長老。大覺雲。不審便自歸眾。麻谷(第二世)到參敷坐具問。十二面觀音阿那面正。師下繩床。一手收坐具。一手搊麻谷雲。十二面觀音向什麼處去也。麻谷轉身擬坐繩床。師拈拄杖打。麻谷接卻相捉入方丈。師上堂雲。大眾夫為法者。不避喪身失命。我於黃蘗和尚處。三度吃棒。如蒿枝拂相似。如今更思一頓吃。誰為我下得手。時有僧曰。某甲下得手。和尚合吃多少。師與拄杖。其僧擬接。師便打。僧問。如何是第一句。師曰。三要印開朱點窄。未容擬議主賓分。曰如何是第二句。師曰。妙解豈容無著問。漚和爭負截流機。曰如何是第三句。師曰。看取棚頭弄傀儡。抽牽全藉裡頭人。師又曰。夫一句語須具三玄門。一玄門須具三要。有權有用。汝等諸人作麼生會。師唐咸通七年丙戌四月十日。將示滅乃說傳法偈曰。沿流不止問如何。真照無邊說似他。離相離名如不稟。吹毛用了急須磨。偈畢坐逝。勅諡慧照大師。塔曰澄靈。

“What is the close place?” Pu then shouted. The Master struck him. The Master asked the Monk Mukou: “What is the white ox on the open ground?” Mukou said: “Hum.” The Master said: “Mute.” Mukou said: “How is it with you, elder brother?” The Master said: “This beast.” Dajue came to call. The Master raised his whisk. Dajue spread his sitting cloth. The Master threw down the whisk. Dajue folded his sitting cloth and entered the monks' hall. The monks said: “This monk must be kin to the Reverend; he did not bow and did not eat the stick.” The Master heard and had the newly arrived monk called. Dajue came out. The Master said: “The assembly says you have not yet called on the Elder.” Dajue said: “My respects,” and returned to the assembly on his own. Magu (second generation) came to call, spread his sitting cloth, and asked: “Of the twelve-faced Guanyin, which face is the true one?” The Master came down from the rope seat, gathered up the sitting cloth with one hand, seized Magu with the other, and said: “Where has the twelve-faced Guanyin gone?” Magu turned and was about to sit on the rope seat. The Master picked up his staff and struck him. Magu caught it, and they grappled into the abbot's room. The Master ascended the hall and said: “Assembly, one who acts for the Dharma does not shrink from losing body and life. At the Reverend Huangbo's place I ate the stick three times; it was like being brushed by a stalk of mugwort. Now I would like another helping; who can lay hands on me for it?” Then a monk said: “I can do it. How many does the Reverend deserve to eat?” The Master gave him the staff. The monk was about to take it, and the Master struck him. A monk asked: “What is the first phrase?” The Master said: “When the seal of the three essentials opens, the red dot is narrow; there is no room for hesitation to separate guest and host.” He asked: “What is the second phrase?” The Master said: “How could wondrous understanding allow a question without attachment? A bubble in harmony, how could it fail the mechanism that cuts the stream?” He asked: “What is the third phrase?” The Master said: “Look at the puppets on the stage; the pulling and drawing all depend on the person inside.” The Master also said: “A single phrase must contain the three mysterious gates, and each mysterious gate must contain the three essentials, with expedient and with function. How do you understand it?” In the Tang, on the tenth day of the fourth month of the bingxu year, the seventh year of Xiantong, the Master was about to show his extinction, and he spoke a Dharma-transmission verse: “Flowing along without stopping, one asks how; true illumination is boundless, so tell it to him. Apart from form and name, if it is not received; having used the hair-splitting sword, it needs sharpening at once.” When the verse was finished he sat and passed away. By imperial decree he was granted the title Great Master Huizhao, and his stupa was called Chengling.

陳尊宿初居睦州龍興寺晦跡藏用。常製草屨密置於道上。歲久人知乃有陳蒲鞋之號焉。時有學人叩激。隨問遽答。詞語峻嶮既非循轍。故淺機之流往往嗤之。唯玄學性敏者欽伏。由是諸方歸慕。謂之陳尊宿。師因晚參謂眾曰。汝等諸人未得箇入頭。須得箇入頭。若得箇入頭。已後不得孤負老僧。時有僧出禮拜曰。某甲終不敢孤負和尚。師曰。早是孤負我了也。師又曰。老僧在此住持。不曾見箇無事人到來。汝等何不近前。時有一僧方近前。師雲。維那不在。汝自領出去三門外與二十棒。僧雲。某甲過在什麼處。師雲。枷上更著杻。師尋常或見衲僧來即閉門。或見講僧乃召雲座主。其僧應諾。師雲。擔板漢。或雲。遮裡有桶與我取水。師一日在廊階上立。有僧來問雲。陳尊宿房在何處。師脫草屨騫頭打。僧便走。師召雲。大德。僧迴首。師指雲。卻從那邊去。有僧扣門。師雲。阿誰。僧雲。某甲。師雲。秦時鐸落鑽。一日有天使問。三門俱開從那門而入。師喚尚書。天使應諾。師雲。從信門入。天使又見壁畫問雲。二尊者對譚何事。師摑露柱雲。三身中那箇不說法。師問座主。汝莫是講唯識否。對曰是。師雲。五戒不持。師問一長老雲。了即毛端吞巨海。始知大地一微塵。長老作麼生。對雲。問阿誰。師雲。問長老。長老雲。何不領話。師雲。汝不領話我不領話。師見僧來雲。見成公案放汝三十棒。僧雲。某甲如是。師雲。三門金剛為什麼舉拳。僧雲。金剛尚乃如是。師便打。問如何是向上一路。師雲。要道有什麼難。僧雲。請師道。師雲。初三十一中九下七。問以一重去一重即不問。不以一重不去一重時如何。師雲。昨朝栽茄子。今日種冬瓜。問如何是曹谿的的意。師雲。老僧愛嗔不愛喜。僧雲。為什麼如是。師雲。路逢劍客須呈劍。不是詩人莫說詩。僧到參。師問。什麼處來。僧雲。瀏陽。師雲。

The Venerable Chen first lived at Longxing Temple in Muzhou, hiding his traces and concealing his function. He often made rush sandals and secretly placed them on the road. As the years passed people found out, and he gained the nickname Chen Rush-Shoes. When students came to press him with questions, he answered each question at once; his words were steep and perilous, and since he did not follow the ruts, shallow sorts often sneered at him. Only those of keen and mysterious disposition admired and submitted to him. Thus people from all quarters turned to him and called him the Venerable Chen. One day at the evening gathering the Master addressed the assembly: “You have not yet found an entrance; you must find an entrance. If you find an entrance, thereafter you must not betray this old monk.” Then a monk came out, bowed, and said: “I will never dare to betray the Reverend.” The Master said: “You have betrayed me already.” The Master also said: “Since this old monk has been abbot here, I have never seen a man without business come along. Why do you not come forward?” Then a monk had just come forward. The Master said: “The rector is not in. Take yourself out; outside the triple gate you get twenty strokes.” The monk said: “Where is my fault?” The Master said: “Fetters added on top of the cangue.” Ordinarily, when the Master saw a patched-robe monk coming he would shut the door. When he saw a lecturing monk he would call out: “Lecturer.” The monk would answer. The Master said: “A plank-shouldering fellow.” Or he said: “Here is a bucket; fetch me some water.” One day the Master was standing on the corridor steps. A monk came and asked: “Where is the Venerable Chen's room?” The Master took off a rush sandal and struck him over the head. The monk ran off. The Master called: “Great Virtue.” The monk turned his head. The Master pointed and said: “Go that way instead.” A monk knocked at the door. The Master said: “Who is it?” The monk said: “A certain one.” The Master said: “A Qin-dynasty plated gimlet.” One day an imperial emissary asked: “The triple gate stands all open; through which gate should one enter?” The Master called him “Minister.” The emissary answered. The Master said: “Enter through the gate of faith.” The emissary also saw the wall paintings and asked: “What are the two arhats discussing?” The Master slapped the exposed pillar and said: “Among the three bodies, which one does not preach the Dharma?” The Master asked a lecturer: “Are you not a lecturer on Consciousness-Only?” He answered: “Yes.” The Master said: “You do not keep the five precepts.” The Master asked an elder: “Once realized, a hair-tip swallows the vast sea; then one knows the whole earth is a single dust-mote. What about you, Elder?” He answered: “Ask whom?” The Master said: “Ask the Elder.” The elder said: “Why do you not take up the question?” The Master said: “You do not take up the question; I do not take up the question.” Seeing a monk come, the Master said: “The case is already settled; I spare you thirty strokes.” The monk said: “I am thus.” The Master said: “Why do the vajra guardians at the temple gate raise their fists?” The monk said: “Even the vajra guardians are thus.” The Master then struck him. A monk asked: “What is the road leading upward?” The Master said: “What is hard about the essential road?” The monk said: “Please, Master, say it.” The Master said: “The first and the thirtieth, nine in the middle, seven below.” A monk asked: “Leaving aside removing one layer upon another, what is it when it is not removing one layer upon another?” The Master said: “Yesterday morning I planted eggplants; today I plant winter melons.” A monk asked: “What is the true meaning of Caoxi?” The Master said: “This old monk loves anger and does not love delight.” The monk said: “Why is it so?” The Master said: “Meeting a swordsman on the road you must present a sword; if he is no poet, do not speak of poetry.” A monk came to call. The Master asked: “Where do you come from?” The monk said: “From Liuyang.” The Master said:

彼中老宿祇對佛法大意道什麼。雲遍地行無路。師雲。老宿實有此語否。雲實有。師拈拄杖打雲。遮念言語漢。師問一長老。若有兄弟來將什麼祇對。長老雲。待他來。師雲。何不道。長老雲。和尚欠少什麼。師雲。請不煩葛藤。有僧參。師雲。汝豈不是行腳。僧雲是。師雲。禮佛也未。雲禮那土堆作麼。師雲。自領出去。僧問。某甲講兼行腳不會教意時如何。師雲。實語當懺悔。僧雲。乞師指示。師雲。汝若不會。老僧即緘口無言。僧雲。便請道。師雲。心不負人面無漸色。問一句道盡時如何。師雲。義墮也。僧雲。什麼是學人義墮處。師雲。三十棒教誰吃。問教意祖意是同是別。師雲。青山自青山。白雲自白雲。僧雲。如何是青山。師雲。還我一滴雨來。僧雲。道不得請師道。師雲。法華鋒前陣涅槃句後收。師問僧。今夏在什麼處。雲待和尚有住處即說似和尚。師雲。狐非師子類。燈非日月明。師問新到僧。什麼處來。僧瞪目視之。師雲。驢前馬後漢。僧雲。請師鑒。師雲。驢前馬後漢道將一向來。無對。師看經次。陳操尚書問。和尚看什麼經。師雲。金剛經。尚書云。六朝翻譯此當第幾譯。師舉起經云。一切有為法如夢幻泡影。師又因看涅槃經。僧問。和尚看什麼經。師拈起經云。遮箇是茶毘品最末後。師問新到僧。今夏在什麼處。僧雲。徑山。師雲。多少人。雲四百人。師雲。遮吃夜飯漢。僧雲。尊宿叢林何言吃夜飯。師乃棒趁出。師聞一老宿難親近。躬往相訪。老宿見師才入方丈便喝。師側掌雲。兩重公案老宿雲。過在什麼處。師雲。遮野狐精便退。師問僧。近離什麼處。僧雲。江西。師雲。蹋破多少草鞋。僧無對。師與講僧吃茶。師雲。我救汝不得也。僧雲。某甲不曉乞師垂示。師拈油餅示之雲。遮箇是什麼。僧雲。色法。師雲。遮入鑊湯漢。有一紫衣大德到禮拜。師拈帽子帶示之雲。

“What did the old master there have to say about the great meaning of the Buddha Dharma?” The monk said: “Walking over all the earth, there is no road.” The Master said: “Did the old master really have this saying?” He said: “He really did.” The Master took up his staff, struck him, and said: “This phrase-mouthing fellow.” The Master asked an elder: “If a brother comes, what will you answer him with?” The elder said: “Wait until he comes.” The Master said: “Why not say it?” The elder said: “What does the Reverend lack?” The Master said: “Please, no more entangling vines.” A monk came to call. The Master said: “Are you not a pilgrim?” The monk said: “Yes.” The Master said: “Have you bowed to the Buddha yet?” He said: “Why bow to that heap of dirt?” The Master said: “Take yourself out.” A monk asked: “I both lecture and travel on pilgrimage; what should I do when I do not understand the meaning of the teachings?” The Master said: “Honest words call for repentance.” The monk said: “I beg the Master's instruction.” The Master said: “If you do not understand, this old monk will shut his mouth and say nothing.” The monk said: “Then please say it.” The Master said: “When the heart does not betray others, the face bears no look of shame.” A monk asked: “What is it when a single phrase says it all?” The Master said: “That has fallen into meaning.” The monk said: “Where is my falling into meaning?” The Master said: “Whom shall I give the thirty strokes to eat?” A monk asked: “Are the meaning of the teachings and the meaning of the Patriarchs the same or different?” The Master said: “Green mountains are green mountains; white clouds are white clouds.” The monk said: “What are green mountains?” The Master said: “Return me a drop of rain.” The monk said: “I cannot say it; please, Master, say it.” The Master said: “Before the battle line of the Lotus Sutra, the muster after the Nirvana Sutra's last phrase.” The Master asked a monk: “Where did you spend this summer?” He said: “When the Reverend has a dwelling place, I will tell the Reverend.” The Master said: “A fox is not of the lion's kind; a lamp is not the light of sun and moon.” The Master asked a newly arrived monk: “Where do you come from?” The monk stared at him wide-eyed. The Master said: “A fellow who runs before the donkey and behind the horse.” The monk said: “Please, Master, discern.” The Master said: “Fellow before the donkey and behind the horse, say a phrase.” There was no answer. While the Master was reading a sutra, Minister Chen Cao asked: “What sutra is the Reverend reading?” The Master said: “The Diamond Sutra.” The minister said: “It was translated under the Six Dynasties; which translation is this one?” The Master held up the sutra and said: “All conditioned dharmas are like a dream, an illusion, a bubble, a shadow.” Another time the Master was reading the Nirvana Sutra. A monk asked: “What sutra is the Reverend reading?” The Master picked up the sutra and said: “This is the very last of the cremation chapters.” The Master asked a newly arrived monk: “Where did you spend this summer?” The monk said: “At Mount Jing.” The Master said: “How many people?” He said: “Four hundred.” The Master said: “These supper-eating fellows.” The monk said: “The Reverend's is a venerable monastery; why speak of eating supper?” The Master then beat him and chased him out. The Master heard of an old master who was hard to approach and went in person to visit him. As soon as the old master saw the Master enter the abbot's room, he shouted. The Master held up his palm sideways and said: “A double case.” The old master said: “Where is the fault?” The Master said: “This wild-fox spirit,” and withdrew. The Master asked a monk: “Where have you just left?” The monk said: “Jiangxi.” The Master said: “How many straw sandals have you worn through?” The monk had no answer. The Master was having tea with a lecturing monk. The Master said: “I cannot save you.” The monk said: “I do not understand; I beg the Master's instruction.” The Master picked up a fried cake and showed it to him, saying: “What is this?” The monk said: “A form-dharma.” The Master said: “This fellow who deserves the boiling pot.” A purple-robed Great Virtue came to bow. The Master picked up a hat-string and showed it to him, saying:

遮箇喚作什麼。大德雲。朝天帽。師雲。恁麼即老僧不卸也。師復問。所習何業。雲唯識。師雲。作麼生說。雲三界唯心萬法唯識。師指門扇雲。遮箇是什麼。雲是色法。師雲。簾前賜紫對御譚經。何得不持五戒。無對。僧問。某甲乍入叢林。乞指師示。師雲。爾不解問。雲和尚作麼生。師雲。放汝三十棒自領出去。問教意請師提綱。師雲。但問將來與爾道。僧雲。請和尚道。師雲。佛殿裡燒香。三門外合掌。問如何是展演之言。師雲。量才補職。僧雲。如何得不落展演。師雲。伏惟尚饗。師喚焦山近前來。又呼童子取斧來。童子取斧至雲。未有繩墨且斫麁。師喝之。又喚童子云。作麼生是爾斧頭。童子遂作斫勢。師雲。斫爾老爺頭不得。問如何是放一線道。師雲。量才補職。又問。如何是不放一線道。師雲。伏惟尚饗。新到僧參。師雲。汝是新到否。雲是。師雲。且放下葛藤會麼。雲不會。師雲。擔枷陳狀自領出去。僧便出。師雲。來來我實問爾什麼處來。雲江西。師雲。泐潭和尚在爾背後怕爾亂道見麼。無對。問寺門前金剛托即。乾坤大地不託即。絲髮不逢時如何。師雲。吽吽我不曾見此問。先跳三千倒退八百。爾合作麼生。僧雲諾。師雲。先責一紙罪狀好便打。其僧擬出。師雲。來我共爾葛藤。托即乾坤大地。爾且道洞庭湖裡水深多少。僧雲。不曾量度。師雲。洞庭湖又作麼生。僧雲。只為今時。師雲。只遮葛藤尚不會乃打之。問如何是觸途無滯底句。師雲。我不恁麼道。雲師作麼生道。師雲。箭過西天十萬裡向大唐國裡等候。有僧扣門。師雲。作麼。雲己事未明乞師指示。師雲。遮裡只有棒方開門。其僧擬問。師便摑其僧口問。以字不成。八字不是。是何章句。師彈指一聲雲。會麼。雲不會。師雲。上來表讚無限勝因。蝦蟇跳上梵天。蚯蚓走過東海。西峰長老來參。師致茶果命之令坐問雲。

“What do you call this?” The Great Virtue said: “A hat for facing the court.” The Master said: “In that case this old monk will not take his off.” The Master further asked: “What is your field of study?” He said: “Consciousness-Only.” The Master said: “How do you explain it?” He said: “The three realms are mind only; the myriad dharmas are consciousness only.” The Master pointed at the door panel and said: “What is this?” He said: “It is a form-dharma.” The Master said: “Granted the purple before the curtain, discoursing on sutras before the throne—how can you not keep the five precepts?” No answer. A monk asked: “I have just entered the monastery; I beg the Master's instruction.” The Master said: “You do not know how to ask.” He said: “How would the Reverend do it?” The Master said: “I spare you thirty strokes; take yourself out.” A monk asked: “Please, Master, outline the purport of the teachings.” The Master said: “Just put your question and I will tell you.” The monk said: “Please, Reverend, tell me.” The Master said: “Burn incense in the Buddha hall; join palms outside the temple gate.” A monk asked: “What are words that unfold and display?” The Master said: “Measure the talent and fill the post.” The monk said: “How can one avoid falling into unfolding?” The Master said: “Reverently we beg you to partake.” The Master called Jiaoshan to come forward, and also called the boy attendant to bring an axe. The boy brought the axe and said: “There is no marking-line yet; just chop it rough.” The Master shouted at him. He called the boy again and said: “What makes it your axe?” The boy then made a chopping motion. The Master said: “You may not chop your old master's head.” A monk asked: “What is letting out a thread of a road?” The Master said: “Measure the talent and fill the post.” He asked again: “What is not letting out a thread of a road?” The Master said: “Reverently we beg you to partake.” A newly arrived monk came to call. The Master said: “Are you newly arrived?” He said: “Yes.” The Master said: “For now put down the vines; do you understand?” He said: “I do not.” The Master said: “Bear the cangue and state the charge; take yourself out.” The monk went out. The Master said: “Come, come. Let me really ask you—where do you come from?” He said: “Jiangxi.” The Master said: “The Reverend of Letan is right behind you, afraid you may babble; do you see?” No answer. A monk asked: “When the vajra guardian before the temple gate lifts, it is the whole earth of heaven and earth; when he does not lift, not a thread of hair is met—what then?” The Master said: “Hum, hum. I have never seen this question. First leap three thousand forward, then fall back eight hundred. What should you do?” The monk said: “Yes.” The Master said: “Better first exact a written bill of guilt,” and struck him. The monk was about to go out. The Master said: “Come. Let me entangle vines with you. If lifting it is the whole earth of heaven and earth, then tell me, how deep is the water in Dongting Lake?” The monk said: “I have never measured it.” The Master said: “And what about Dongting Lake?” The monk said: “It is only for the present time.” The Master said: “Even this much entanglement you fail to grasp,” and struck him. A monk asked: “What is the phrase that meets no hindrance wherever it goes?” The Master said: “I do not say it that way.” He said: “How does the Master say it?” The Master said: “An arrow flies a hundred thousand li past the Western Heaven and waits in the land of the Great Tang.” A monk knocked at the door. The Master said: “What is it?” He said: “My own matter is not yet clear; I beg the Master's instruction.” The Master said: “Here there is only the stick,” and opened the door. The monk was about to ask, and the Master slapped the monk's mouth. A monk asked: “When the yi does not form and the ba is not it, what chapter-and-verse is it?” The Master snapped his fingers once and said: “Do you understand?” He said: “I do not.” The Master said: “This praises boundless excellent causes above. A toad leaps up to the Brahma heaven; an earthworm walks across the Eastern Sea.” The Elder Xifeng came to call. The Master served tea and fruit, bade him sit, and asked:

長老今夏在什麼處安居。雲蘭谿。師雲。有多少徒眾。雲七十來人。師雲。時中將何示徒。長老拈起甘子呈雲。已了。師雲。著什麼死急。時有僧新到參方禮拜。師叱雲。闍梨因何偷常住果子吃。僧雲。學人才到。和尚為什麼道偷果子。師雲。贓物見在。師問僧。近離什麼處。曰仰山。師曰。五戒也不持。曰某甲什麼處是妄語。師雲遮裡不著沙彌。

“Elder, where are you spending this summer's retreat?” He said: “At Lanxi.” The Master said: “How many disciples do you have?” He said: “Seventy-some men.” The Master said: “What do you use these days to instruct your disciples?” The elder picked up a mandarin orange and presented it, saying: “Done.” The Master said: “Why the deathly hurry?” Then a monk newly came to call, and just as he was bowing the Master scolded: “Acarya, why do you steal the monastery's fruit to eat?” The monk said: “I have only just arrived; why does the Reverend say I stole fruit?” The Master said: “The stolen goods are right before us.” The Master asked a monk: “Where have you just left?” He said: “Yangshan.” The Master said: “You do not even keep the five precepts.” He said: “Where have I spoken falsely?” The Master said: “This place takes no novices.”

杭州千頃山楚南禪師閩中人也。姓張氏。自髫齓投開元寺曇藹禪師出家。迨乎冠歲落髮。詣五臺具戒。就趙郡學相部律。往上都聽淨名經。既精研法義而未了玄機。遂謁芙蓉。芙蓉見曰。吾非汝師。汝師江外黃檗是也。師禮辭而參黃檗。黃檗垂問曰。子未現三界影像時如何。師曰。即今豈是有耶。曰有無且置。即今如何。師曰。非今古。曰吾之法眼已在汝躬。師乃入室執巾侍盥晨晡請益。尋值唐武宗廢教。師遂深竄林谷。暨大中初相國裴公休出撫宛陵。請黃檗和尚出山師隨出。由茲抵姑蘇報恩寺精修禪定。僅二十餘載足不踰閾。俄為郡守請住寶林院。未幾復請居支硎山。又住千頃慈雲院振黃蘗玄風。一日師上堂曰。諸子設使解得三世佛教如瓶注水。及得百千三昧。不如一念修無漏道。免被人天因果繫絆。時有僧問。無漏道如何修。師曰。未有闍梨時體取。曰未有某甲時誰人體。師曰。體者亦無。問如何是易。師曰。著衣吃飯不用讀經看教。不用行道禮拜燒身煉頂。豈不易耶。曰此既是易。如何是難。師曰。微有念生便具五陰。三界輪迴生死皆從汝一念生。所以佛教諸菩薩雲。佛所護念。師雖應機無倦。而常儼然處定。或逾月或浹旬。光啟三年錢氏請下山供養。昭宗聞其道化就賜紫衣。文德元年五月辭眾奄然而化。壽七十六。臘五十六。遷塔於院西隅。景福元年(一作大順二年)壬子二月宣州孫儒寇錢塘。兵士發塔覩全身不散爪髮俱長。謝罪懺悔而去。師平昔著般若經品頌偈一卷破邪論一卷。見行於世。

Chan Master Chunan of Qianqing Mountain in Hangzhou was a man of Min, surnamed Zhang. From childhood he joined Chan Master Tan'ai of Kaiyuan Temple and left home. At the age of twenty he had his head shaved and went to Wutai to receive the full precepts. He studied the Xiangbu Vinaya in Zhao Commandery and went to the capital to hear the Vimalakirti Sutra. Having studied the meaning of the Dharma closely but not yet grasping the profound mechanism, he visited Furong. Furong, upon seeing him, said, "I am not your teacher. Your teacher is Huangbo beyond the river." The Master bowed and took leave, and went to Huangbo. Huangbo asked, "What was it like before you manifested the images of the three realms?" The Master said, "Is there existence right now?" He asked, "Leave aside existence and non-existence; what is it right now?" The Master said, "Neither present nor past." Huangbo said, "My Dharma eye is already in your person." The Master then entered his room, attended him with towel and wash basin, and asked for instruction morning and evening. Soon the Tang Emperor Wuzong suppressed Buddhism, and the Master hid deep in the forests and valleys. In the early Dazhong years, the Chancellor Pei Xiu went out to govern Wanling and invited the Venerable Huangbo to come down from the mountain, and the Master went along. From there he reached Baoen Temple in Gusu and refined his Chan concentration, not crossing the threshold for twenty-some years. Soon the prefect invited him to live at Baolin Monastery. Before long he was again invited to Zhixing Mountain. He also lived at Cíyun Monastery on Qianqing Mountain, spreading Huangbo's profound wind. One day the Master ascended the hall and said, "Disciples, even if you understand the Buddha's teaching of the three times as if pouring water from a bottle, and attain a hundred thousand samadhis, it is not as good as a single thought of cultivating the undefiled path, which spares you from being bound by the cause and effect of humans and gods." Then a monk asked, "How does one cultivate the undefiled path?" The Master said, "Embody it before there was an acarya." He asked, "Before there was me, who embodied it?" The Master said, "The embodier is also absent." He asked, "What is easy?" The Master said, "Putting on clothes and eating, not needing to read sutras or study teachings, not needing to practice the Way or prostrate, burn the body or burn marks on the head; is that not easy?" He asked, "If this is easy, what is hard?" The Master said, "With a slight thought arising, the five aggregates are complete, and the cycle of birth and death in the three realms all arises from your single thought. Therefore the Buddha taught the bodhisattvas, saying: protected and kept in mind by the Buddha." Though the Master responded to occasions without weariness, he often sat solemnly in concentration, sometimes over a month, sometimes ten days. In the third year of Guangqi, the Qian family invited him to come down from the mountain to be supported. Emperor Zhaozong heard of his teaching and bestowed a purple robe. In the fifth month of the first year of Wende, he took leave of the assembly and suddenly passed away. He was seventy-six, with fifty-six years as a monk. His pagoda was moved to the western corner of the monastery. In the second month of the renzi year, the first year of Jingfu (one source says the second year of Dashun), Sun Ru of Xuanzhou raided Qiantang, and his soldiers opened the pagoda and saw the whole body undispersed, with nails and hair grown long, and they begged pardon and repented and left. The Master during his life composed a volume of verses on the chapters of the Prajna sutras and a volume called Refuting Heterodoxy, both current today.

福州烏石山靈觀禪師(住本山薛老峰。亦云丁墓山。時稱老觀和尚)尋常扃戶人罕見之。唯一信士每至食時送供方開。一日雪峰伺便扣門。師出開門。雪峰驀胸搊住雲。是凡是聖。師唾雲。遮野狐精。便推出閉卻門。雪峰雲。也只要識老兄。師因剗草次問僧。汝何處去。雲西院禮拜安和尚去。時竹上有一青蛇子。師指蛇雲。欲識西院老野狐精。只遮便是。師一日問西院安和尚。此一片地堪著什麼物。安雲。好著箇無相佛。師雲。好片地被兄放不淨。師一日引水次有僧來參。師以引水橫抽示之。其僧便去。師至暮問小師。適來僧在何處。小師雲。發去也。師雲。只得一橛(玄覺雲。什麼處是少一橛)問如何是佛。師出舌示之。其僧禮謝。師雲。住住爾見什麼便禮拜。僧雲。謝和尚慈悲出舌相示。師雲。老漢近日舌上生瘡。有僧到敲門。行者開門後便出去。其僧入禮拜問。如何是西來意。師雲。適來出去者是什麼人。僧擬近前。師便托出閉卻門。曹山行腳時問。如何是毘盧師法身主。師雲。我若向爾道即別有也。曹山舉似洞山。洞山雲。好箇話頭只欠進語。何不更去問為什麼不道。曹山乃卻來進前語。師雲。若言我不道。即啞卻我口。若言我道。即謇卻我舌。曹山歸舉示洞山。洞山深肯之。

Chan Master Lingguan of Wushi Mountain in Fuzhou (who lived on Xue Lao peak on that mountain, also called Dingmu Mountain, and was called the Old Venerable Guan at that time). He usually kept his door shut and was rarely seen. Only one lay devotee, at meal time each day, brought offerings and then it was opened. One day Xuefeng waited for a chance and knocked on the door. The Master came out and opened the door. Xuefeng suddenly seized him by the chest and said, "Ordinary or saint?" The Master spat and said, "You wild fox spirit." He pushed him out and closed the door. Xuefeng said, "I just wanted to know you, elder brother." While the Master was weeding, he asked a monk, "Where are you going?" He said, "To West Monastery to pay respects to Venerable An." At that time there was a small green snake on the bamboo. The Master pointed at the snake and said, "If you want to know the old wild fox spirit of West Monastery, this is it." One day the Master asked Venerable An of West Monastery, "What can this piece of land hold?" An said, "It is good for putting up a formless Buddha." The Master said, "A good piece of land, made impure by you." One day while the Master was drawing water, a monk came to visit. The Master lifted the water channel across to show him. The monk simply left. At dusk the Master asked his young attendant, "Where is the monk who came earlier?" The attendant said, "He has set out." The Master said, "He only got one stump." (Xuanjue said: "Where was the missing stump?") A monk asked, "What is Buddha?" The Master stuck out his tongue to show him. The monk bowed in thanks. The Master said, "Wait, wait; what did you see that you bowed?" The monk said, "Thank you, Venerable, for compassionately showing me your tongue." The Master said, "This old man has had a sore on his tongue lately." A monk came and knocked on the door. The attendant opened the door and went out. The monk entered, bowed, and asked, "What is the meaning of the Patriarch's coming from the West?" The Master said, "Who was the person who just went out?" The monk was about to step forward. The Master pushed him out and closed the door. When Caoshan was traveling, he asked, "What is the Dharma-body master of Vairocana?" The Master said, "If I tell you, it would be something else." Caoshan reported this to Dongshan. Dongshan said, "A good topic, only lacking a following line. Why not go and ask him why he does not say?" Caoshan went back and put the following line. The Master said, "If I say I do not say, my mouth is struck dumb. If I say I do say, my tongue is made to stammer." Caoshan returned and told Dongshan. Dongshan deeply approved it.

杭州羅漢院宗徹禪師湖州吳興縣人也。姓吳氏。幼歲出家依年受具。巡方參禮。依黃檗希。運禪師法席。黃檗一見便深器之。入室領旨。後至杭州。州牧劉彥慕其道。立精舍於府西號羅漢院。化徒三百。師有時上堂僧問。如何是西來意。師曰骨剉也(師對機多用此語。故時人因號骨剉和尚)問如何是南宗北宗。師曰。心為宗。僧曰。還看教也無。師曰。教是心。問性地多昏如何了悟。師曰。煩雲風卷太虛廓清。曰如何得明去。師曰。一輪皎潔萬裡騰光。師後示疾遷化。門人塔於院之北隅梁貞明五年錢王廣其院為安國羅漢寺。移師塔於大慈山塢。今寺與塔並存。

Chan Master Zongche of Luohan Monastery in Hangzhou was a man of Wuxing County in Huzhou, surnamed Wu. He left home as a child and received the full precepts in due age. He traveled to pay respects and attended the Dharma seat of Chan Master Huangbo Xiyun. Huangbo valued him deeply at first sight, and he entered his room and received the teaching. Later he reached Hangzhou. The prefect Liu Yan admired his Way and built a hermitage in the west of the prefecture called Luohan Monastery, where he taught three hundred disciples. The Master sometimes ascended the hall. A monk asked, "What is the meaning of the Patriarch's coming from the West?" The Master said, "Bones crushed." (The Master used this phrase in answering many occasions, and so people called him the Venerable Bones-Crushed.) He asked, "What are the Southern School and the Northern School?" The Master said, "Mind is the school." The monk said, "Do you also look at the teachings?" The Master said, "The teaching is mind." He asked, "The ground of nature is mostly dim; how does one awaken?" The Master said, "When vexing clouds are rolled up by the wind, the great void is clear." He asked, "How can one become bright?" The Master said, "One wheel bright and pure, its light soaring ten thousand li." The Master later showed illness and passed away. His disciples built a pagoda in the north corner of the monastery. In the fifth year of Zhenming of the Liang, King Qian enlarged the monastery as Anguo Luohan Temple and moved the Master's pagoda to the Dacishan valley. Today the temple and pagoda both remain.

裴休字公美。河東聞喜人也(唐書本傳作孟州濟源人)守新安日。屬運禪師初於黃檗山捨眾入大安精舍。混跡勞侶掃灑殿堂。公入寺燒香。主事祇接。因觀壁畫乃問。是何圖相。主事對曰。高僧真儀。公曰。真儀可觀高僧何在。僧皆無對。公曰。此間有禪人否。曰近有一僧投寺執役。頗似禪者。公曰。可請來詢問得否。於是遽尋運師。公覩之欣然曰。休適有一問諸德吝辭。今請上人代醻一語。師曰。請相公垂問。公即舉前問。師朗聲曰。裴休。公應諾。師曰。在什麼處。公當下知旨如獲髻珠。曰吾師真善知識也。示人剋的。若是何汩沒於此乎。寺眾愕然。自此延入府署留之供養執弟子之禮。屢辭不已。復堅請住黃檗山薦興祖教。有暇即躬入山頂謁。或渴聞玄論即請師入州。公既通徹祖心。復博綜教相。諸方禪學。鹹謂裴相不浪出黃檗之門也。至遷鎮宣城還思瞻禮。亦創精藍迎請居之(唐新安郡即歙州也。唐史裴相本傳無出守。明說雖未必不經為歙州太守。然觀其傳心法要序。即知其初識運公於洪州。再見之於宣州。皆迎請而來。非邂逅也。今本章述所問壁畫高僧之處。必為差誤。苟或果在歙州。則序中安得不言耶。據廣燈以為在筠州。四家錄又云在洪州皆不然也。按唐史。武德中以洪州高安縣置靖州。更名筠州尋廢之。至南唐李景再置。中間豈得有郡守。以此知廣燈之誤也。又按傳心法要序雲。予會昌二年廉於鍾陵。自山迎至州憩龍興寺。以此知四家錄亦誤。其餘在黃蘗章中辨之也)。雖圭峰該通禪講為裴之所重。未若歸心於黃檗而傾竭服膺者也。又撰圭峰碑雲。休與師於法為昆仲。於義為交友。於恩為善知識。於教為內外護。斯可見矣。仍集黃檗語要。親書序引冠於編首留鎮山門。又親書大藏經五百函號迄今寶之。又圭峰禪師著。禪源諸詮原人論及圓覺經疏注法界觀。公皆為之序。公父肅字中明。

Pei Xiu, courtesy name Gongmei, was a man of Wenxi in Hedong. (The Tang History biography says he was a man of Jiyuan in Mengzhou.) When he was governing Xin'an, Chan Master Yun, who had first left the assembly at Huangbo Mountain and entered the Da'an hermitage, was hiding his traces among the laborers and sweeping the halls. Lord Pei went into the temple to burn incense, and the steward only received him. Looking at the wall paintings, he asked, "What are these images?" The steward replied, "Portraits of eminent monks." Lord Pei said, "The portraits can be seen, but where are the eminent monks?" The monks all had no reply. He said, "Is there a Chan person here?" He said, "Recently a monk joined the temple to do labor, who seems rather like a Chan person." Lord Pei said, "May I invite him to ask?" So he quickly sought out Master Yun. Lord Pei, seeing him, was delighted and said, "I just had a question and the virtuous ones declined to answer. Now I ask the superior man to answer a word on their behalf." The Master said, "Please ask, Chancellor." Pei then raised the earlier question. The Master said in a clear voice, "Pei Xiu." Pei answered, "Yes." The Master said, "Where is he?" Pei at once knew the meaning, as though he had obtained the jewel in the topknot. He said, "My teacher is truly a good spiritual friend. You point directly at the mark. If so, why have you been submerged here?" The monks of the temple were astonished. From then on he invited him into the prefectural office, kept him and supported him, and treated him with the courtesy of a disciple. He declined repeatedly without end, and was again earnestly asked to live at Huangbo Mountain and promote the Patriarchs' teaching. When he had leisure he personally went up the mountain to pay respects. When he longed to hear profound discussion, he invited the Master into the prefecture. Having penetrated the Patriarchs' mind, Lord Pei also broadly mastered the doctrinal teachings. Chan students from all quarters said that Chancellor Pei did not come out of Huangbo's gate in vain. When he was transferred to Xuancheng, he again wished to pay respects, and built a monastery to invite him to live there. (The Xin'an Commandery of Tang is Shezhou. The biography of Chancellor Pei in the Tang History does not record him as a governor. Although it is not impossible that he served as governor of Shezhou, judging from the preface to his Essentials of the Transmission of Mind, we know he first met Master Yun in Hongzhou and again at Xuanzhou, both times by invitation and not by chance. The place in this chapter where he asks about the wall paintings of eminent monks must be mistaken. If it were really in Shezhou, how would the preface not say so? The Guangdeng says it was in Junzhou, and the Four Houses Record again says it was in Hongzhou; both are wrong. According to the Tang History, in the Wude years, Gao'an County in Hongzhou was made into Jingzhou and renamed Junzhou, and soon abolished. It was set up again in the Li Jing era of the Southern Tang; in between how could there be a prefect? From this we know the Guangdeng is mistaken. Also the preface to the Essentials says: In the second year of Huichang I served as inspector in Zhongling, brought him from the mountain to the prefecture, and he rested at Longxing Temple. From this we know the Four Houses Record is also mistaken. The rest are discussed in the chapter on Huangbo.) Though Guifeng was learned in both Chan and lectures and was valued by Pei, it was not like his wholehearted devotion to Huangbo. He also wrote the stele of Guifeng, saying: Xiu and the Master are brothers in the Dharma, friends in righteousness, good spiritual friends in kindness, and inner and outer protectors in teaching. This can be seen. He also compiled Huangbo's essential sayings, personally wrote the preface and placed it at the head of the compilation, leaving it to guard the mountain gate. He also personally wrote the numbering of the five hundred cases of the Great Treasury of Scriptures, which is treasured to this day. Guifeng also wrote Various Explanations of the Source of Chan, the Discourse on the Original Person, and Commentary on the Sutra of Perfect Enlightenment with Notes on the Dharma Realm Contemplation, and Lord Pei wrote prefaces for them all. Lord Pei's father was Su, courtesy name Zhongming.

任越州觀察使。應三百年讖記。重建龍興寺大佛殿。自撰碑銘(先是越州沙門曇彥。身長五尺。眉垂數寸。與檀越許詢字玄度。同造塼木大塔二所。彥有神異。天降相輪。能駐日倍工。復從地引其膊至塔頂。塔未就詢亡。彥師壽長可百二十餘歲。猶待得詢後身為嶽陽王來撫越州。蓋願力也。彥預告門人曰。許玄度來也。弟子鹹謂師老耄言無準的。許玄度死已三十餘載。何雲更來也。時嶽陽王早承誌公密示。才到州便入寺尋訪。彥師出門佇望。遙見乃召曰。許玄度來何暮。昔日浮圖今如故。王曰。弟子姓蕭名詧。師何以許玄度呼之。彥曰。未達宿命焉得知之。遂握手命入室席地。彥以三昧力加被王。忽悟前身造塔之事宛若今日。由是二塔益資壯麗。時龍興寺大殿墮壞。眾請彥師重修。彥曰。非貧道緣力也。卻後三百年有緋衣功德主。來興此殿大作佛事。寺眾刻石記之。及期裴太守赴任興隆三寶。傾施俸錢修成大殿。方曉彥師懸記無忒)公遂篤志內典深入法會。有發願文。傳於世。

As Inspector of Yuezhou, he fulfilled a prophecy of three hundred years ago and rebuilt the Great Buddha Hall of Longxing Temple, writing the stele inscription himself. (Earlier, the sramana Tanyan of Yuezhou was five feet tall, with eyebrows hanging several inches, and together with the patron Xu Xun, courtesy name Xuandu, built two great brick-and-wood pagodas. Yan had supernatural powers, the finial rings descended from heaven, he could halt the sun to double the work, and again drew his arm from the ground to the top of the pagoda. The pagoda was not finished when Xun died. Master Yan lived to about a hundred and twenty and still waited for Xun's later body, Prince of Yueyang, to come and govern Yuezhou, which was due to the power of his vow. Yan told his disciples in advance, "Xu Xuandu is coming." The disciples all said the Master was senile and his words had no basis. Xu Xuandu had been dead for over thirty years; how could he be coming again? At that time the Prince of Yueyang had earlier received a secret instruction from Master Zhi, and as soon as he arrived in the prefecture he went into the temple to search. Master Yan came out of the gate and stood watching, and from afar he saw him and called out, "Xu Xuandu, why do you come so late? The old stupas are as they were." The prince said, "Your disciple's surname is Xiao and his name is Cha; why does the Master call me Xu Xuandu?" Yan said, "Not having reached knowledge of past lives, how can you know it?" He grasped his hand and invited him to sit on the mat in the room. Yan, through the power of samadhi, empowered the prince, who suddenly awakened to the matter of building the pagodas in his former life as if it were today. Because of this the two pagodas became more splendid. At that time the great hall of Longxing Temple had collapsed, and the community asked Master Yan to rebuild it. Yan said, "It is not within the strength of this poor monk's conditions. Three hundred years from now a donor in red robes will come to restore this hall and do great Buddhist works." The community of the temple carved this on stone. When the time came, Governor Pei took up his post, promoted the Three Jewels, and gave his stipend to complete the great hall, and only then did they know that Master Yan's prophecy was without error.) He then devoted himself to the inner scriptures and entered deeply into Dharma assemblies. A vow text of his is current in the world.

懷讓禪師第五世

Fifth Generation from Chan Master Huairang

前袁州仰山慧寂禪師法嗣

Dharma Heirs of the Former Chan Master Huiji of Yangshan in Yuanzhou

仰山西塔光穆禪師(第二世住)僧問。如何是正聞。師曰。不從耳入。曰作麼生。師曰。還聞麼。問祖意與教意同別。師曰。同別且置汝道瓶嘴裡什麼物出來入去。問如何是西來意。師曰。汝無佛性。問如何是頓。師作圓相示之。曰如何是漸。師以手空中撥三下。

Chan Master Guangmu of the West Pagoda on Yangshan (second abbot). A monk asked, "What is right hearing?" The Master said, "It does not enter through the ear." He asked, "How is that?" The Master said, "Do you hear?" He asked, "Is the Patriarch's meaning the same as or different from the meaning of the teachings?" The Master said, "Leave aside same or different. Tell me, what is it that goes in and out of the mouth of a bottle?" He asked, "What is the meaning of the Patriarch's coming from the West?" The Master said, "You have no Buddha-nature." He asked, "What is the sudden?" The Master drew a circle to show him. He asked, "What is the gradual?" The Master flicked his hand three times in the air.

晉州霍山景通禪師初參仰山。仰山閉目坐。師曰。如是如是。西天二十八祖亦如是。中華六祖亦如是。和尚亦如是。景通亦如是。語訖向右邊翹一足而立。仰山起來打四藤杖。師因此自稱集雲峰下四藤條天下大禪佛(歸宗下亦有大禪佛。名智通。終於五臺)後住霍山。有行者問。如何是佛法大意。師乃禮拜。行者曰。和尚為什麼禮俗人。師曰。汝不見道尊重弟子。師問僧。什麼處來。僧提起坐具。師雲。龍頭蛇尾。僧問。如何是佛。師打之。僧亦打師。師曰。汝打我有道理。我打汝無道理。僧無對。師乃打趁。師化緣將畢。先備薪於郊野遍辭檀信。食訖行至薪所。謂弟子曰。日午當來報至日午。師自執燈登積薪上。以笠置頂後作圓光相。手執拄杖作降魔杵勢。立終於紅焰中。

Chan Master Jingtong of Huo Mountain in Jinzhou. At first he visited Yangshan. Yangshan sat with his eyes closed. The Master said, "Just so, just so. The twenty-eight Patriarchs of India are also so, the Sixth Patriarch of China is also so, the Venerable is also so, and Jingtong is also so." When he finished, he stood on one foot raised to the right. Yangshan got up and struck him four times with a rattan staff. Because of this the Master called himself "the Great Chan Buddha of the Four Rattan Strokes beneath Jiyun Peak." (Under Guizong there is also a Great Chan Buddha, named Zhitong, who died at Wutai.) Later he lived at Huo Mountain. A lay practitioner asked, "What is the great meaning of the Buddha Dharma?" The Master bowed. The practitioner said, "Why does the Venerable bow to a layman?" The Master said, "Have you not heard it said: respect the disciple." The Master asked a monk, "Where do you come from?" The monk raised his sitting cloth. The Master said, "A dragon's head and a snake's tail." A monk asked, "What is Buddha?" The Master struck him. The monk also struck the Master. The Master said, "It is right for you to strike me, but not right for me to strike you." The monk had no reply. The Master then chased him off with blows. When the Master's teaching conditions were about to end, he first prepared firewood in the countryside and took leave of all his donors. After eating he went to where the firewood was and told his disciples, "At noon I will come to report." At noon the Master himself took a lamp and climbed onto the pile of firewood, placed his bamboo hat behind his head to make a halo, and with his staff in hand in the pose of a demon-subduing vajra, stood and passed away in the red flames.