Jingde Record of the Transmission of the Lamp, Fascicle Twelve

荊南惟忠禪師法嗣四人(忠禪師亦名南印)道圓禪師

Four Dharma Heirs of Chan Master Weizhong of Jingnan (Chan Master Zhong was also called Nanyin): Chan Master Daoyuan

益州如一禪師

Chan Master Ruyi of Yizhou

奉國神照禪師

Chan Master Shenzhao of Fengguo

廬山東林雅禪師(已上四人無機緣語句不錄)

Chan Master Ya of Donglin on Mount Lu (the above four have no recorded encounter sayings and are not recorded)

吳頭陀法嗣一人玄固禪師(一人無機緣語句不錄)

One Dharma Heir of the Dhuta Wu: Chan Master Xuangu (one person, no recorded encounter sayings, not recorded)

曹谿別出第五世四人

Fifth Generation of the Separate Branch from Caoxi, Four People

遂州道圓禪師法嗣一人見錄終南山圭峰宗密禪師

One recorded Dharma Heir of Chan Master Daoyuan of Suizhou: Chan Master Zongmi of Guifeng on Mount Zhongnan

奉國神照禪師法嗣鎮州常一禪師

Dharma Heirs of Chan Master Shenzhao of Fengguo: Chan Master Changyi of Zhenzhou

滑州智遠禪師

Chan Master Zhiyuan of Huazhou

鹿臺玄邃禪師(已上三人無機緣語句不錄)

Chan Master Xuansui of Mount Lutai (the above three have no recorded encounter sayings and are not recorded)

曹谿別出第六世一十一人

Sixth Generation of the Separate Branch from Caoxi, Eleven People

圭峰宗密禪師法嗣圭峰溫禪師

Dharma Heirs of Chan Master Zongmi of Guifeng: Chan Master Wen of Guifeng

慈恩寺太恭禪師

Chan Master Taigong of Ci'en Temple

興善寺太錫禪師

Chan Master Taixi of Xingshan Temple

萬乘寺宗禪師

Chan Master Zong of Wansheng Temple

瑞聖寺覺禪師

Chan Master Jue of Ruisheng Temple

化度寺仁瑜禪師(已上六人無機緣語句不錄)

Chan Master Renyu of Huadu Temple (the above six have no recorded encounter sayings and are not recorded)

鹿臺玄邃禪師法嗣龍興念禪師(一人無機緣語句不錄)

Dharma Heir of Chan Master Xuansui of Mount Lutai: Chan Master Nian of Longxing (one person, no recorded encounter sayings, not recorded)

滑州智遠禪師法嗣彭門審用禪師

Dharma Heirs of Chan Master Zhiyuan of Huazhou: Chan Master Shenyong of Pengmen

圓紹禪師

Chan Master Yuanshao

上方真禪師

Chan Master Zhen of Shangfang

東京法志禪師(已上四人無機緣語句不錄)

Chan Master Fazhi of the Eastern Capital (the above four have no recorded encounter sayings and are not recorded)

懷讓禪師第七世

Seventh Generation of Chan Master Huairang

前郢州芭蕉山慧清禪師法嗣

Dharma Heirs of the Former Chan Master Huiqing of Mount Bajiao in Yingzhou

郢州興陽山清讓禪師僧問。大通智勝佛十劫坐道場。佛法不現前不得成佛道時如何。師曰。其問甚諦當。僧曰。既是坐道場。為什麼不得成佛道。師曰。為伊不成佛。

Chan Master Qingrang of Mount Xingyang in Yingzhou. A monk asked: "The Buddha Mahabhijna-jnanabhibhu sat for ten kalpas at the place of enlightenment, and the Buddha Dharma did not appear before him and he could not attain the Buddha Way; what about that?" The Master said: "The question is very apt." The monk said: "Since he sat at the place of enlightenment, why could he not attain the Buddha Way?" The Master said: "Because he did not become a Buddha."

洪州幽谷山法滿禪師。僧問。如何是道。師良久曰。會麼。僧曰。學人不會。師曰。話道語下無聲。舉揚奧旨丁寧。禪要如今會取。不須別後消停。

Chan Master Faman of Mount Yougu in Hongzhou. A monk asked: "What is the Way?" The Master, after a long silence, said: "Do you understand?" The monk said: "I do not." The Master said: "Speaking of the Way, there is no sound under the words; raising the profound meaning with earnest repetition. The essence of Chan should be grasped right now; there is no need to wait until after we part."

前吉州資福如寶禪師法嗣

Dharma Heirs of the Former Chan Master Rubao of Zifu in Jizhou

吉州資福貞邃禪師(第二世住)僧問。和尚見古人得何意旨便歇去。師作圓相示之。問如何是古人歌。師作圓相示之。問如何是最初一句。師曰。未具世界時闍梨亦在此。問百丈卷席意如何師。良久。問古人道前三三後三三意如何。師曰。汝名什麼。曰某甲。師曰。吃茶去。師謂眾曰。隔江見資福剎竿便迴去。腳跟也好與三十棒。豈況過江來時。有僧才出師曰。不堪共語。問如何是古佛心。師曰。山河大地。

Chan Master Zhensui of Zifu in Jizhou (second-generation abbot). A monk asked: "What meaning did the Reverend see in the ancients that made you stop?" The Master drew a circle to show him. He asked: "What is the song of the ancients?" The Master drew a circle to show him. He asked: "What is the very first phrase?" The Master said: "When the world was not yet complete, you were also here." He asked: "What is the meaning of Baizhang rolling up the mat?" The Master was silent a long time. He asked: "The ancients said 'three and three before, three and three after'; what is the meaning?" The Master said: "What is your name?" He said: "So-and-so." The Master said: "Go have tea." The Master said to the assembly: "If you see the flagpole of Zifu across the river and turn back, even your heels deserve thirty blows, let alone crossing the river." At that time a monk had just stepped out, and the Master said: "Not fit to talk with." He asked: "What is the mind of the ancient Buddha?" The Master said: "Mountains, rivers, and the great earth."

吉州福壽和尚。僧問。祖意教意同別。師乃展手。問文殊騎師子普賢騎象。未審釋迦騎什麼。師舉手雲。邪邪。

The Monk Fushou of Jizhou. A monk asked: "Are the Patriarch's meaning and the teaching's meaning the same or different?" The Master then spread his hands. He asked: "Manjusri rides a lion, Samantabhadra rides an elephant; what does Shakyamuni ride?" The Master raised his hand and said: "Crooked, crooked."

潭州鹿苑和尚。僧問。餘國作佛還有異名也無。師作圓相示之。問如何是鹿苑一路。師曰。吉嘹舌頭問將來。問如何是。閉門造車。師曰。南嶽石橋。僧曰。如何是出門合轍。師曰。拄杖頭鞋。師上堂展手雲。天下老和尚諸上座命根總在遮裡。有一僧出曰。還收得也無。師曰。天台石橋側。僧曰某甲不恁麼。師曰。伏惟尚饗。問如何是世尊不說說。師曰。須彌山倒。曰如何是迦葉不聞聞。師曰。大海枯竭。

The Monk Luyuan of Tanzhou. A monk asked: "When one becomes a Buddha in another land, is there a different name?" The Master drew a circle to show him. He asked: "What is Luyuan's one road?" The Master said: "Come with your quick tongue and ask." He asked: "What is building a cart behind closed doors?" The Master said: "The stone bridge of Nanyue." The monk said: "What is it to leave the door and fit the track?" The Master said: "Shoes on the tip of a staff." The Master ascended the hall, spread his hands, and said: "The lifelines of all old monks and venerable ones in the world are right here." A monk came out and said: "Can you take them back?" The Master said: "Beside the stone bridge of Tiantai." The monk said: "I would not say so." The Master said: "Please partake of the offering." He asked: "What is the World-Honored One's speaking without speaking?" The Master said: "Mount Sumeru collapses." He asked: "What is Kasyapa's hearing without hearing?" The Master said: "The great sea runs dry."

前汝州寶應和尚法嗣(亦曰南院)

Dharma Heirs of the Former Monk Baoying of Ruzhou (also called Nanyuan)

汝州風穴延沼禪師餘杭人也。初發跡於越州鏡清順德大師。未臻堂奧。尋詣裡州華嚴院。遇守廊上坐。即汝州南院侍者也。乃密探南院宗旨。後至南院初見不禮拜。便問曰。入門須辨主。端的請師分。南院以左手拊膝。師喝。南院以右手拊膝。師又喝。南院舉左手曰。遮箇即從闍梨。又舉右手曰。遮箇又作麼生。師曰瞎。南院擬拈拄杖次。師曰。作什麼。奪拄杖打著老和尚。莫言不道。南院曰三十年住持。今日被黃面浙子上門羅織。師曰。和尚大似持缽不得詐道不饑。南院曰。闍梨幾時曾到南院來。師曰。是何言歟。曰老僧端的問汝。師曰也不得放過。南院曰。且坐吃茶。師方敘師資之禮。自後應溈仰之懸記出世聚徒。南院法道由是大振諸方矣。師上堂謂眾曰。夫參學眼目。臨機直須大用現前。勿自拘於小節。設使言前薦得。猶是滯㲉迷封。縱然句下精通。未免觸途狂見。觀汝諸人。應是向來依他作解。明昧兩岐與爾一時掃卻。直教箇箇如師子兒吒呀地哮吼一聲壁立千仞。誰敢正眼覷著。覷著即瞎卻渠眼。師又赴郢州衙內。昇座示眾雲。祖師心印。狀似鐵牛之機。去即印住。住即印破。秖如不去不住。印即是不印即是。還有人道得麼。時有盧陂長老出問。學人有鐵牛之機。請師不搭印。師雲。慣釣鯨鯢澄巨浸。卻嗟蛙步𩥇泥沙(卿公事苑雲。蛙當作窪。謂馬出於渥窪水也。風穴所謂𩥇者。以良馬出清水。而反𩥇臥於泥沙之中。是其意也。今錄謂蛙者蝦蟆也。豈能為馬步而𩥇臥邪。𩥇張扇切)陂佇思。師喝雲。長老何不進語。陂擬議。師打一拂子云。還記得話頭麼。試舉看。陂擬開口。師又打一拂子。牧主雲。信知佛法與王法一般。師雲。見什麼道理。牧主雲。當斷不斷返招其亂。師便下座。上堂僧問。師唱誰家曲宗風嗣阿誰。師曰。超然逈出威音外。翹足徒勞讚底沙(本生經云。過去久遠有佛。

Chan Master Yanzhao of Fengxue in Ruzhou was from Yuhang. At first he started under Great Master Shunde of Jingqing in Yuezhou but did not reach the inner chamber. Later he went to Huayan Courtyard in Xiangzhou and met the head seat of the corridor, who had been an attendant of Nanyuan in Ruzhou. He secretly inquired about Nanyuan's teaching. Later he went to Nanyuan, and on first meeting did not bow but asked: "Entering the gate one must distinguish the host; truly, please distinguish, Master." Nanyuan patted his knee with his left hand. The Master shouted. Nanyuan patted his knee with his right hand. The Master shouted again. Nanyuan raised his left hand and said: "This I allow you." He raised his right hand and said: "What about this?" The Master said: "Blind." Nanyuan was about to pick up his staff. The Master said: "What are you doing? If I seize the staff and strike the old monk, do not say I did not tell you." Nanyuan said: "Thirty years as abbot, and today I am being entangled by a yellow-faced Zhejiang fellow at my door." The Master said: "The Reverend is just like one who cannot hold his bowl and pretends to say he is not hungry." Nanyuan said: "When did you ever come to Nanyuan?" The Master said: "What are you saying?" He said: "I am asking you in earnest." The Master said: "Not to be let go either." Nanyuan said: "Sit down and have tea." Only then did the Master observe the etiquette of teacher and student. After this, in answer to the prophecy of Weiyang, he emerged into the world and gathered disciples. Nanyuan's Dharma way was greatly revived in all quarters because of this. The Master ascended the hall and said to the assembly: "The eyes of a student of Chan must, on the occasion, bring great function directly into play, and not bind themselves to small details. Even if you grasp it before the words, you are still stuck in the shell and lost in the seal. Even if you are expert under a phrase, you cannot avoid raving views wherever you go. Looking at you, I suppose you have all been relying on others to make understanding, with bright and dark in two directions; I sweep it all away for you at once. I will make each of you like a lion cub, letting out a roar that makes a wall stand a thousand fathoms high. Who dares to look at it directly? Whoever looks at it will have his eyes blinded." The Master also went to the Yingzhou government office, took his seat, and said to the assembly: "The mind-seal of the Patriarchs is like the working of an iron ox. If it goes, the seal remains; if it stays, the seal is broken. If it neither goes nor stays, is it right to seal, or is it right not to seal? Is there anyone who can say it?" At that time Elder Lupo came out and asked: "This student has the working of an iron ox; please do not stamp the seal, Master." The Master said: "Used to fishing for whales and clearing the great deeps, I sigh at the frog's walking and lying in the mud." (The Qingong Shiyuan says: "Frog" should read "depression," meaning a horse comes out of the Wowa water. What Fengxue meant by "lying" is that a fine horse comes out of clear water and instead lies in the mud; that is his meaning. The present record says "frog," meaning a toad, but how could a toad walk like a horse and lie down? The character for "lying" is read zhang shan qie.) Po stood thinking. The Master shouted and said: "Elder, why do you not speak?" Po hesitated. The Master struck him once with his whisk and said: "Do you remember the topic? Try raising it." Po was about to open his mouth. The Master struck him again with the whisk. The governor said: "I truly know that the Buddha Dharma and the king's law are the same." The Master said: "What principle do you see?" The governor said: "When one should cut and does not cut, one invites disorder in return." The Master then came down from his seat. On ascending the hall, a monk asked: "Whose tune does the Master sing, and whom does his lineage follow?" The Master said: "Far beyond Awesome Sound King, standing on tiptoe praising the Sandy Bottom in vain." (The Jataka Sutra says: In the distant past there was a Buddha,"

名曰底沙。時有二菩薩。一名釋迦。二名彌勒。是佛觀見釋迦心未成熟而諸弟子心皆純熟如是思惟。一人之心易可速化。眾人之心難可疾治。即上雪山。入寶窟中入大禪定。時釋迦菩薩作外道仙人。上山採藥。見底沙佛。見已歡喜心生敬信。翹一腳立。叉手向佛一心而觀。目未曾瞬。七日七夜以一偈讚佛曰。天上天下無如佛。十方世界亦無比。世界所有我盡見。一切無有如佛者。於是超越九劫。於九十一劫得阿耨菩提)問古曲無音韻。如何和得齊。師曰。木雞啼子夜芻狗吠天明。問如何是一稱南無佛。師曰。燈連鳳翅當堂照。月影娥眉䫌(匹迷切傾頭也)面看。問如何是佛。師曰。如何不是佛。問未曉。玄言。請師直指。師曰。家住海門洲。扶桑最先照。問朗月當空時如何。師曰。不從天上輥。任向地中埋。問如何是佛。師曰。嘶風木馬緣無絆。背角泥牛痛下鞭。問如何是廣慧劍。師曰。不斬死漢。問古鏡未磨時如何。師曰。天魔膽裂僧曰。磨後如何。師曰。軒轅無道。僧問。朗月當空時如何。師曰。不在團天(一作圓天)且居羑里。問矛盾本成雙翳病。帝網明珠事若何。師曰為山登九仞。捻土定千鈞。僧曰。如何。師曰。如何。問幹木奉文侯。知心有幾人。師曰。少年曾決龍蛇陣。潦倒還聽稚子歌。問如何是清涼山中主。師曰。一句不遑無著問。迄今猶作野盤僧。問句不當機如何顯道。師曰。大昴縱同天。日輪不當午。問如何是和尚家風。師曰。鶴有九皐難翥翼。馬無千里漫追風。問如何是佛。師曰。勿使異人聞。問未有之言請師試道。師曰。入市能長嘯。歸家著短衣問夏終今日師意如何。師曰。不憐鵝護雪。且喜蠟人氷。問歸鄉無路時如何。師曰。平窺紅爛處。暢殺子平生。師赴州衙請上堂。有僧問人王與法王相見時如何。師曰。大舞遶林泉。世間無憂喜(或作有喜)。僧曰。共譚何事。師曰。

He was named Tisya. At that time there were two bodhisattvas, one named Sakya and the other Maitreya. This Buddha observed that Sakya's mind was not yet ripe, while the minds of the disciples were all fully ripe. He thought thus: The mind of one person can be quickly transformed, but the minds of many people are hard to treat swiftly. So he went up the Snowy Mountains, entered a jeweled cave and entered great meditation. At that time the Bodhisattva Sakya was an immortal of an outside path, who went up the mountain to gather herbs and saw Tisya Buddha. Seeing him, he rejoiced, and faith and reverence arose in his heart; he stood on one leg with his palms joined toward the Buddha, gazing with a single mind without once blinking his eyes. For seven days and seven nights he praised the Buddha with one verse: "In heaven above and below heaven there is none like the Buddha, and in the worlds of the ten directions there is also no match. All that is in the world I have seen, and none of it is like the Buddha." Thereby he overleapt nine kalpas and in the ninety-first kalpa attained supreme bodhi.) A monk asked: "An ancient melody has no sound or rhythm; how can one join in?" The Master said: "A wooden cock crows at midnight, a straw dog barks at dawn." A monk asked: "What is a single recitation of Namo Buddha?" The Master said: "Lamps linked like phoenix wings shine in the hall, the moon's shadow is a moth-brow, seen with the head tilted (the original gloss gives the reading and meaning of the rare word for tilting the head)." A monk asked: "What is Buddha?" The Master said: "How is it not Buddha?" A monk asked: "I do not understand the profound words; please point directly, Master." The Master said: "My home is on the Haimen islet, where the sun shining from the Fusang tree is first." A monk asked: "What when the bright moon is in the sky?" The Master said: "It does not roll from the sky; let it be buried in the earth." A monk asked: "What is Buddha?" The Master said: "A wooden horse neighing in the wind has no tether; a mud ox with horns on its back is whipped hard." A monk asked: "What is the sword of vast wisdom?" The Master said: "It does not cut a dead man." A monk asked: "What about the ancient mirror before it is polished?" The Master said: "The heavenly demon's gall bursts." The monk said: "What after it is polished?" The Master said: "The Yellow Emperor is without the Way." A monk asked: "What when the bright moon is in the sky?" The Master said: "It is not in the round sky (one text says the perfect sky), but dwells at Youli." A monk asked: "Spear and shield are originally a double sickness of the eye; what of the jewels of Indra's net?" The Master said: "In making a mountain, when it reaches the ninth ren, a handful of earth settles a thousand jun." The monk said: "How is that?" The Master said: "How." A monk asked: "Gan Mu served Marquis Wen; how many know his heart?" The Master said: "In youth I once decided the dragon-and-snake battle array; fallen on hard times, I still listen to a child's song." A monk asked: "Who is the master of Mount Qingliang?" The Master said: "He had no leisure for even one phrase to ask Wuzhu, and to this day he is still a wandering monk in the wilds." A monk asked: "If words do not meet the occasion, how can the Way be shown?" The Master said: "Even if the Great Pleiades were the same as heaven, the sun's disk is not at noon." A monk asked: "What is the Reverend's house style?" The Master said: "The crane has nine marshes but it is hard to spread its wings; the horse has no thousand li, so it chases the wind in vain." A monk asked: "What is Buddha?" The Master said: "Do not let a stranger hear it." A monk asked: "Please try to tell me something never said before." The Master said: "Entering the market one can whistle long; coming home one puts on short clothes." A monk asked: "Today the summer retreat ends; what is the Master's intention?" The Master said: "I do not pity the goose guarding the snow, and am glad the wax man is made of ice." A monk asked: "What when there is no road home?" The Master said: "Gazing flat at the place of crimson decay, you will be delighted for all your life." The Master went to the prefectural office at their invitation and ascended the hall. A monk asked: "What when the king of men and the King of the Dharma meet?" The Master said: "The great dance circles the grove and spring; the world has neither sorrow nor joy" (some versions have joy). The monk said: "What do they discuss together?" The Master said:

虎豹巖前曾宴坐。隼旟光裡播真宗。問摘葉尋枝即不問。如何是直截根源。師曰。赴供凌晨。入開堂(或作塘)帶雨歸。問凡有所問盡是揑怪。請師直截根源。師曰。罕逢穿耳客。多遇刻舟人。問正當恁麼時如何。師曰。盲龜值木雖優穩。枯木生華物外春。問如何是密室中事。師曰。出袖(當作就)譚今古。迴顏獨皺眉。問驪龍頷下珠如何取得師曰。曾向海邊乾竹刺。直至如今治素琴。問大舸搖空如何舉櫂。師曰自在不點胸。渾家不喜見問追風難把促前程事若何。師曰。波斯衣𧝷(丘畏)解。問誕生王子還假及第否。師曰。一句擬光禪子問(或作訝)。三緘恐負古人機。問隨緣不變者。急遇知音人時如何。師曰。披莎側笠千峰裡。引水澆蔬五老前。問刻舟求不得當體事如何。師曰。大勳不立賞。柴扉草自深。問從上古人印印相契。如何是印底眼。師曰。輕囂道者知機變。拈與霑魂拭淚巾。問九夏賞勞請師言薦。師曰。出岫拂開龍洞雨。汎波僧湧缽囊華。問最初自恣合對何人。師曰。一把香芻拈未下。六環金錫響搖空。問西祖傳來請師端的。師曰。一犬吠虛千猱啀實(猱當作㺜奴刀功。惡犬長毛也。猱猴也非義。啀音崖犬鬪也)。問王道與佛道相去幾何。師曰。芻狗吠時天地合。木雞啼後祖燈輝。問祖師心印請師拂拭。師曰。祖月凌空圓聖智。何山松檜不青青。問大眾雲集請師說法。師曰。赤腳人趁兔。著鞾人吃肉。問不曾博覽空王教。略借玄機試道看師曰白玉無瑕卞和刖足。問如何是無為之句。師曰。寶燭當軒顯。紅光爍太虛。問如何是臨機一句。師曰。因風吹火用力不多。問素面相呈時如何。師曰。拈卻蓋面帛。問如何是衲僧氣息。師曰。膝行肘步大眾見之。問紫菊半開秋已至。月圓當戶意如何。師曰。月生蓬島人皆望。昨夜遭霜子不知。問如何是直截一路。師曰。直截迂曲。問如何是師子吼。師曰。

"Once I sat in meditation before the cliffs of tigers and leopards, and spread the true teaching in the light of the falcon banner." A monk asked: "I do not ask about picking leaves and searching for branches; what is the direct cut to the root?" The Master said: "Going to the offering at dawn, opening the hall (some versions say the pond) and returning in the rain." A monk asked: "All my questions are just fabricating oddities; please give the direct cut to the root." The Master said: "Rarely do I meet a guest with pierced ears; I often meet men who notch the boat." A monk asked: "What at exactly this moment?" The Master said: "A blind turtle meeting a piece of wood is stable enough, but a withered tree bearing flowers is spring beyond things." A monk asked: "What is the matter in the secret room?" The Master said: "Coming near, he discusses past and present; turning his face away, he frowns alone." A monk asked: "How can one obtain the pearl under the jaw of the black dragon?" The Master said: "I once stripped the dried bamboo thorn at the seashore, and until now I have been making a plain zither." A monk asked: "When the great ship is rowed through empty space, how does one raise the oar?" The Master said: "At ease, not touching the chest, the whole household does not like to see it." A monk asked: "It is hard to hold the wind-chasing steed; what of the road ahead?" The Master said: "A Persian garment is being unlaced." A monk asked: "Does the born prince still need to pass the examination?" The Master said: "One phrase would dazzle a Chan student's question (some versions say astonish), but three seals closed I fear betray the ancient's mechanism." A monk asked: "For one who follows conditions without changing, what if he suddenly meets someone who knows him?" The Master said: "With sedge cloak and slanted hat among a thousand peaks, I draw water to irrigate vegetables before the five elders." A monk asked: "Notching the boat to seek the sword fails; what is the matter in itself?" The Master said: "Great merit does not set up rewards; the grass is deep behind the brushwood gate." A monk asked: "The ancients of the past matched seal to seal; what is the eye of the seal?" The Master said: "The light-hearted Taoist knows the turn of events, and picks it up to give as a handkerchief to wipe the tears of the weeping soul." A monk asked: "Please say a word to commend the labors of the nine summer days." The Master said: "Leaving the mountain peak, he brushes aside the rain of the dragon cave; the monk floating on the waves has flowers welling up from his bowl-bag." A monk asked: "To whom should the first release at the end of the retreat be addressed?" The Master said: "A handful of fragrant grass is not yet picked up, the six rings of the golden staff ring through empty space." A monk asked: "The Western Patriarch's transmission; please be precise, Master." The Master said: "One dog barks at emptiness, and a thousand curs snarl at the substance." (The word for monkey in the text should be the word for a long-haired fierce dog; the original gloss notes that the monkey reading does not fit, and that the word for snarling is a dog's fighting.) A monk asked: "How far apart are the kingly way and the Buddha way?" The Master said: "When the straw dog barks, heaven and earth join; after the wooden cock crows, the Patriarch's lamp shines." A monk asked: "Please polish the Patriarch's mind-seal, Master." The Master said: "The Patriarch's moon is perfectly round in the sky, a perfection of holy wisdom; on which mountain are the pines and cypresses not green?" A monk asked: "The great assembly has gathered; please teach the Dharma." The Master said: "The barefoot man chases the rabbit; the man in boots eats the meat." A monk asked: "I have not read widely in the teaching of the King of Emptiness; please borrow a profound mechanism to try to say something." The Master said: "White jade without flaw, and Bian He had his feet cut off." A monk asked: "What is a phrase of non-action?" The Master said: "A precious candle appears at the window, its red light shining in the great void." A monk asked: "What is a phrase at the moment of encounter?" The Master said: "Blowing a fire with the wind; little effort is used." A monk asked: "What when we present ourselves with bare face?" The Master said: "Take away the cloth covering the face." A monk asked: "What is the breath of a patched-robe monk?" The Master said: "Walking on knees and elbows, the great assembly sees it." A monk asked: "Purple chrysanthemums are half open and autumn has come; what is the meaning of the full moon at the door?" The Master said: "When the moon rises over the isle of Penglai everyone looks up; last night it was frosted and you did not know." A monk asked: "What is the direct and immediate road?" The Master said: "Directly cutting through the winding." A monk asked: "What is the lion's roar?" The Master said:

阿誰要汝野幹鳴。問如何是諦實之言。師曰。心懸壁上。問心不能緣口不能言時如何。師曰。逢人但恁麼舉看。問龍透清潭時如何。師曰。印𩦲捺尾。問任性浮沈時如何。師曰。牽牛不入欄。問有無俱無去處時如何。師曰。三月懶遊華下路。一家愁閉雨中門。問語默涉離微(肇法師寶藏論離微體淨品雲。其入離其出微。知入離外塵無所依。知出微內心無所為。內心無所為。諸見不能移。外塵無所依。萬有不能機。萬有不能機。想慮不乘馳。諸見不能移。寂滅不思議。可謂本淨體離微也。據入故名離。約用故名微。混而為一無離無微。體淨不可染。無染故無淨。體微不可有。無有故無無)如何通不犯。師曰。常憶江南三月裡。鷓鴣啼處野華香。問百了千當時如何。師曰。不許夜行投明須到。問無地容身時如何。師曰。熊耳塔開無叩客。僧曰。如何即是。師曰。快須斷卻。問盡大地人來一時致問如何秖對。師曰。伯牙(或作子期)琴韻少知音。問央堀逼佛時如何。師曰。大家保護。萬迴憨問。心印未明如何得入。師曰。雖聞酉帥投歸款。未見牽羊納璧來。問如何是臨濟下事。師曰。桀犬吠堯。問如何是齧鏃事(太平廣記。隋末有督君謨者。善閉目而射。志其目則中目。志其口則中口。有王靈智者。學射於謨。以為曲盡其妙。欲射殺謨獨擅其美。謨執一短刀。箭來輒截之。惟有一矢。謨張口承之。遂齧其鏑。笑曰。汝學三年。吾未教汝齧鏃之法)。師曰。孟浪借辭論馬角。問不修定慧為什麼成佛無疑。師曰。金雞專報曉。漆桶黑光生。問一念萬年時如何。師曰。拂石仙衣破。問洪鍾未擊時如何。師曰。充塞大千無不韻。妙含幽致豈能分。僧曰。擊後如何。師曰。石壁山河無障礙。翳消開後好沾聞。問如何是西來意。師曰。尋山水盡山無盡。問大人相為什麼不具足。師曰。鴟梟夜半欺鷹隼。問古今才分請師密要。

"Who asked you for a jackal's cry?" A monk asked: "What is the word of truth?" The Master said: "The heart hangs on the wall." A monk asked: "What when the mind cannot take as object and the mouth cannot speak?" The Master said: "Whenever you meet someone, just bring it up like this." A monk asked: "What when the dragon passes through the clear pool?" The Master said: "Seal the hide and press the tail." A monk asked: "What when one floats and sinks as one's nature wills?" The Master said: "Leading the ox but it does not enter the pen." A monk asked: "What when being and non-being both have nowhere to go?" The Master said: "In the third month I am too lazy to stroll the road under the flowers; one household sadly shuts its door in the rain." A monk asked: "Speech and silence concern separation and subtlety (the Treatise on the Treasury by Dharma Master Zhao, in the chapter on the Purity of the Essence of Separation and Subtlety, says: Entering is separation and emerging is subtlety. Knowing entering is separation, external dust has nothing to rely on; knowing emerging is subtlety, the inner mind has nothing to do. When the inner mind has nothing to do, views cannot move it; when external dust has nothing to rely on, the ten thousand things cannot act. When the ten thousand things cannot act, thoughts do not gallop; when views cannot move it, stillness is inconceivable. This can be called the originally pure essence of separation and subtlety. According to entering it is called separation, and according to function it is called subtlety. Mixed as one, there is no separation and no subtlety. A pure essence cannot be stained, and because there is no stain there is no purity; a subtle essence cannot exist, and because there is no existence there is no non-existence.) How can one pass through without offense?" The Master said: "I often remember the third month in Jiangnan, where wild flowers are fragrant where the partridges cry." A monk asked: "What when a hundred things are finished and a thousand are right?" The Master said: "Walking at night is not permitted; you must arrive by dawn." A monk asked: "What when there is no ground to put one's body?" The Master said: "The pagoda at Bear Ear Mountain is open, but no guest knocks." The monk said: "What would be right?" The Master said: "Quickly cut it off." A monk asked: "When everyone in the whole earth comes to ask at once, how should one answer in one reply?" The Master said: "The melody of Boya's zither (some versions say Ziqi) has few who know its sound." A monk asked: "What when Angulimala pressed the Buddha?" The Master said: "Everyone protect him." Wanhui Han asked: "If the mind-seal is not yet clear, how can one enter?" The Master said: "Though I hear that the commander of the west has sent submission, I have not seen him come leading a sheep and presenting a jade disc." A monk asked: "What is the matter of the Linji lineage?" The Master said: "Jie's dog barks at Yao." A monk asked: "What is the matter of biting the arrowhead?" (The Taiping Guangji says: At the end of the Sui there was a man named Du Junmo who was good at shooting with his eyes closed; if he aimed at an eye he hit the eye, and if he aimed at the mouth he hit the mouth. There was a man named Wang Lingzhi who studied archery with Mo and thought he had learned every subtlety, and wished to shoot Mo dead and monopolize the glory. Mo held a short knife and cut every arrow that came. Only one arrow was left, and Mo opened his mouth to receive it and bit the arrowhead. He laughed and said: You studied for three years, and I have not yet taught you the method of biting the arrowhead.) The Master said: "Recklessly borrowing words to discuss the horse's horns." A monk asked: "Without cultivating concentration and wisdom, why is becoming a Buddha without doubt?" The Master said: "The golden cock only announces the dawn; the lacquer bucket gives off black light." A monk asked: "What when one thought is ten thousand years?" The Master said: "Brushing the rock, the immortal's robe is torn." A monk asked: "What when the great bell has not yet been struck?" The Master said: "It fills the great chiliocosm with no place lacking resonance; its subtle depths hold a quiet meaning, how can they be divided?" The monk said: "What after it is struck?" The Master said: "Rock walls, mountains and rivers have no obstruction; once the haze is cleared, it is good to hear." A monk asked: "What is the meaning of the Patriarch's coming from the West?" The Master said: "Seeking the mountain, the water is exhausted but the mountain is not." A monk asked: "Why does a great person not have all the marks?" The Master said: "The owl in the middle of the night bullies the hawk." A monk asked: "Ancient and modern only begin to divide; please give the secret essential, Master."

師曰。截卻重舌。問如何是大人相。師曰。赫赤窮。僧曰未審和尚二時如何。師曰。攜籮挈杖。問如何是賓中主。師曰。入市雙瞳瞽。曰如何是主中賓。師曰。迴鑾兩曜新。曰如何是賓中賓。師曰。攢眉坐白雲。曰如何是主中主。師曰。磨礱三尺刃。待斬不平人。問如何是钁頭邊事。師曰。山前一片青。問如何是佛。師曰。杖林山下竹筋鞭(西域記雲。昔摩竭陀國有婆羅門。聞釋迦佛身長丈六。常懷疑惑未之信也。乃以丈六竹杖。欲量佛身。恆於杖端出過丈六。如是增高莫能窮實。遂投杖而去。因植根焉。今竹林脩茂被山滿谷)。

The Master said: "Cut off the double tongue." A monk asked: "What is the mark of a great person?" The Master said: "Blazing red and poor." The monk said: "How is the Reverend in the two hours?" The Master said: "Carrying a basket and a staff." A monk asked: "What is the host within the guest?" The Master said: "Entering the market with both pupils blind." A monk asked: "What is the guest within the host?" The Master said: "The imperial carriage returns and the two luminaries are renewed." A monk asked: "What is the guest within the guest?" The Master said: "Knitting the brows and sitting amid white clouds." A monk asked: "What is the host within the host?" The Master said: "Grinding a three-foot blade, waiting to cut down the unjust." A monk asked: "What is the matter at the edge of the mattock?" The Master said: "A patch of green before the mountain." A monk asked: "What is Buddha?" The Master said: "A bamboo-rib whip at the foot of Staff Forest Mountain." (The Records of the Western Regions say: Formerly in the country of Magadha there was a Brahmin who, hearing that the body of Sakya Buddha was sixteen feet tall, always harbored doubts and did not believe it. So he took a bamboo staff sixteen feet long to measure the Buddha's body, and the Buddha's body always exceeded sixteen feet at the end of the staff. As it grew taller in this way, he could not find its true extent, so he threw down the staff and left, and it took root there. Now the bamboo forest is lush, covering the mountain and filling the valley.)