Jingde Record of the Transmission of the Lamp, Fascicle 15

安福延休和尚(已上一十一人無機緣語句不錄)

Monk Yanxiu of Anfu (the above eleven have no encounter dialogues and are not recorded)

行思禪師第五世中

In the fifth generation of Chan Master Xingsi's line

前朗州德山宣鑒禪師法嗣

Dharma heirs of the former Chan Master Xuanjian of Deshan in Langzhou

鄂州巖頭全豁禪師泉州人也。姓柯氏。少禮清原誼公落髮。往長安寶壽寺稟戒。習經律諸部。優遊禪苑與雪峰義存欽山文邃為友。自餘杭大慈山迤邐造於臨濟。屬臨濟歸寂乃謁仰山。才入門提起坐具曰。和尚。仰山取拂子擬舉之。師曰。不妨好手。後參德山和尚。執坐具上法堂瞻視。德山曰。作麼。師咄之。德山曰。老僧過在什麼處。師曰。兩重公案。乃下參堂。德山曰。遮箇阿師稍似箇行腳人。至來日上問訊。德山曰。闍梨是昨日新到否。曰是。德山曰。什麼處學得遮箇虛頭來。師曰。全豁終不自謾。德山曰。他後不得孤負老僧。他日參師入方丈門側身問。是凡是聖。德山喝。師禮拜。有人舉似洞山。洞山曰。若不是豁上座大難承當。師聞之乃曰。洞山老人不識好惡錯下名言。我當時一手擡一手搦。雪峰在德山作飯頭。一日飯遲。德山掌缽至法堂上。峰曬飯巾次見德山便雲這老漢鍾未鳴鼓未響托缽向什麼處去。德山便歸方丈。峰舉似師。師雲。大小德山不會末後句。山聞令侍者喚師至方丈問。爾不肯老僧那。師密啟其意。德山至來日上堂與尋常不同。師到僧堂前撫掌大笑雲。且喜得老漢會末後句。他後天下人不奈何。雖然如此也秖得三年(德山果三年後示滅)。師一日與雪峰義存欽山文邃三人聚話。存驀然指一椀水。邃曰。水清月現。存曰。水清月不現。師踢卻水椀而去。自此邃師於洞山。存豁二士同嗣德山。師與存同辭德山。德山問。什麼處去。師曰。暫辭和尚下山去。德山曰。子他後作麼生。師曰。不忘。曰子憑何有此說。師曰。豈不聞智過於師。方堪傳授智與師齊減師半德。曰如是如是。當善護持。二士禮拜而退。存返閩川居象骨山之雪峰。師庵於洞庭臥龍山。徒侶臻萃。僧問無師還有出身處也無。師曰。聲前古毳爛。問堂堂來時如何。師曰。刺破眼。問如何是祖師意。師曰。移取廬山來向汝道。

Chan Master Quanhuo of Yantou in Ezhou was a man of Quanzhou, surnamed Ke. In youth he bowed to the Venerable Yi of Qingyuan and had his head shaved. He went to Baoshou Monastery in Chang'an to receive the precepts. He studied the sutras, the Vinaya, and the various divisions. He roamed the Chan grounds at ease and befriended Yicun of Xuefeng and Wensui of Qinshan. From Mount Daci in Yuhang he wound his way to Linji. Just as Linji passed into stillness, he went to call on Yangshan. Barely inside the gate, he raised his sitting cloth and said: "Reverend." Yangshan took up his whisk and was about to raise it. The master said: "A fine hand, no mistake." Later he called on Deshan. Holding his sitting cloth, he went up to the dharma hall and looked about. Deshan said: "What?" The master barked at him. Deshan said: "Where is this old monk's fault?" The master said: "A twofold case." Then he went down to the monks' hall. Deshan said: "This monk rather looks like a wanderer." The next day he came up to pay his respects. Deshan said: "Are you the Ajari who arrived yesterday?" He said: "Yes." Deshan said: "Where did you learn that empty-headed business?" The master said: "Quanhuo never deceives himself." Deshan said: "Later you must not betray this old monk." Another day at interview the master entered the abbot's door, leaned sideways, and asked: "Is it common or sage?" Deshan shouted. The master bowed. Someone related this to Dongshan. Dongshan said: "If it were not Senior Huo, it would be hard to bear." Hearing this, the master said: "The old man of Dongshan cannot tell good from bad; he misspoke. At the time I was lifting with one hand and pressing down with the other." Xuefeng was rice-cook at Deshan. One day the meal was late. Deshan, bowl in hand, reached the dharma hall. Feng was drying the rice-cloth; seeing Deshan he said: "This old fellow — the bell has not rung, the drum has not sounded; where are you going with your bowl?" Deshan went back to the abbot's room. Feng related this to the master. The master said: "Deshan, great as he is, does not know the last phrase." Deshan heard of it and had his attendant call the master to the abbot's room, asking: "Do you not approve this old monk?" The master privately opened his meaning to him. The next day Deshan went up to the hall, and it was not as usual. The master went before the monks' hall, clapped his hands and laughed loudly, saying: "I rejoice that the old fellow knows the last phrase. After this no one under heaven can do anything about him. Even so, he has only three years." (Deshan indeed passed away after three years.) One day the master gathered with Yicun of Xuefeng and Wensui of Qinshan, the three of them talking. Cun abruptly pointed to a bowl of water. Sui said: "When the water is clear, the moon appears." Cun said: "When the water is clear, the moon does not appear." The master kicked over the water bowl and left. From then on Sui took Dongshan as his teacher, while Cun and Huo both succeeded to Deshan. The master and Cun took leave of Deshan together. Deshan asked: "Where are you going?" The master said: "I take leave of you for a while and go down the mountain." Deshan said: "What will you do afterward?" The master said: "Not forget." Deshan said: "On what do you rely to say this?" The master said: "Have you not heard: when wisdom surpasses the teacher, one is fit for the transmission; when wisdom equals the teacher, one diminishes half the teacher's virtue." Deshan said: "So it is, so it is. You must keep it well." The two gentlemen bowed and withdrew. Cun returned to Minchuan and dwelt at Xuefeng on Mount Xianggu. The master built a hermitage at Mount Wolong in Dongting, and followers flocked to him. A monk asked: "Without a teacher, is there still a place to emerge?" The master said: "Before the voice, the ancient felt is worn through." He asked: "What about when it comes in full view?" The master said: "It pierces the eye." He asked: "What is the Patriarch's meaning?" The master said: "Move Mount Lu here and I will tell you."

師一日上堂。謂諸徒曰。吾嘗究涅槃經七八年。覩三兩段文。似衲僧說話。又曰。休休。時有一僧出禮拜請師舉。師曰。吾教意如伊字三點。第一向東方下一點。點開諸菩薩眼。第二向西方下一點。點諸菩薩命根。第三向上方下一點。點諸菩薩頂。此是第一段義。又曰吾教意如摩醯首羅劈開面門。竪亞一隻眼。此是第二段義。又曰。吾教意猶如塗毒鼓擊一聲遠近聞者皆喪。亦云俱死。此是第三段義。時小嚴上座問。如何是塗毒鼓。師以兩手按膝亞身曰。韓信臨朝底嚴無語。夾山會下一僧到石霜。入門便道不審。石霜曰。不必闍梨。僧曰。恁麼即珍重。又到巖頭如前道不審。師曰噓。僧曰。恁麼即珍重方迴步。師曰。雖是後生亦能管帶。其僧歸舉似夾山。夾山曰。大眾還會麼。眾無對。夾山曰。若無人道老僧不惜兩莖眉毛道去也。乃曰。石霜雖有殺人刀。且無活人劍。師與羅山卜塔基。羅山中路忽曰。和尚。師迴顧曰。作麼。羅山舉手曰。遮裡好片地。師咄曰。瓜州賣瓜漢。又行數裡徘徊間。羅山禮拜問曰。和尚豈不是三十年在洞山。而不肯洞山。師曰是。又曰。和尚豈不是法嗣德山。又不肯德山。師曰是。曰不肯德山即不問。只如洞山有何所闕。師良久曰。洞山好箇佛。只是無光。僧問。利劍斬天下誰是當頭者。師曰。暗擬。再問。師咄曰。遮鈍漢出去。問不歷古今時如何。師曰。卓朔地。曰古今事如何。師曰。任爛。師問僧。什麼處來。曰西京來。師曰。黃巢過後還收得劍麼。曰收得。師引頸作受刃勢。僧曰。師頭落也。師大笑。(其僧後到雪峰舉前語。被拄杖打趁下山)問二龍爭珠誰是得者。師曰。俱錯。僧問雪峰。聲聞人見性如夜見月。菩薩人見性如晝見日。未審和尚見性如何。峰以拄杖打三下。其僧後舉前語問師。師與三摑。問如何是三界主。師曰。汝還解吃鐵棒麼。瑞巖問。如何是毘盧師。

One day the master went up to the hall and said to the assembly: "I once studied the Nirvana Sutra for seven or eight years and saw two or three passages that seem like what patched-robe monks say." Then he said: "Enough, enough." At the time a monk came out, bowed, and asked the master to present it. The master said: "My meaning in the teachings is like the three dots of the character yi. The first sets down a dot toward the east: it dots open the eyes of the bodhisattvas. The second sets down a dot toward the west: it dots the liferoot of the bodhisattvas. The third sets down a dot toward the top: it dots the crowns of the bodhisattvas. This is the meaning of the first passage." He also said: "My meaning in the teachings is like Mahesvara splitting his face open and erecting one more eye upright. This is the meaning of the second passage." He also said: "My meaning in the teachings is like the poison-smeared drum: sound it once, and all who hear it, near or far, perish; it is also said all die together. This is the meaning of the third passage." Then Senior Xiaoyan asked: "What is the poison-smeared drum?" The master pressed both hands on his knees, bent over, and said: "The one Han Xin faced at court." Yan had no words. A monk of Jiashan's assembly came to Shishuang; entering the gate he at once said: "I pay my respects." Shishuang said: "No need, Ajari." The monk said: "Then take care." He also came to Yantou and as before said: "I pay my respects." The master said: "Hush." The monk said: "Then take care." Just as he turned to step back, the master said: "Though a youngster, he can still hold his own." The monk returned and related this to Jiashan. Jiashan said: "Does the assembly understand?" The assembly had no reply. Jiashan said: "If no one can say it, this old monk will not spare two of his eyebrow hairs to say it." Then he said: "Shishuang has the sword that kills men, but lacks the sword that gives life." The master was choosing a stupa site with Luoshan. On the way Luoshan suddenly said: "Reverend." The master turned back and said: "What?" Luoshan raised his hand and said: "Here is a fine piece of ground." The master barked: "A melon-peddler of Guazhou." They went on several li more, lingering. Luoshan bowed and asked: "Was the Reverend not thirty years at Dongshan without approving Dongshan?" The master said: "Yes." He also said: "Is the Reverend not the Dharma heir of Deshan, yet without approving Deshan?" The master said: "Yes." He said: "About not approving Deshan I will not ask. But what did Dongshan lack?" The master was silent a long while, then said: "Dongshan is a fine Buddha; he only lacks radiance." A monk asked: "When the sharp sword cuts through the world, who stands at its edge?" The master said: "Secretly aimed." He asked again. The master barked: "This dull fellow — get out." He asked: "What about when one has not passed through past and present?" The master said: "Bold and stark." He said: "What of the matter of past and present?" The master said: "Let it rot." The master asked a monk: "Where do you come from?" He said: "From the Western Capital." The master said: "After Huang Chao passed, could you still retrieve your sword?" He said: "I could." The master stretched out his neck as if to take a blade. The monk said: "The master's head has fallen." The master laughed loudly. (This monk later went to Xuefeng and related the earlier words; he was beaten with the staff and chased down the mountain.) He asked: "When two dragons fight over a pearl, who is the winner?" The master said: "Both wrong." A monk asked Xuefeng: "A hearer's seeing of nature is like seeing the moon at night; a bodhisattva's seeing of nature is like seeing the sun by day. May I ask how the Reverend sees nature?" Feng struck three blows with the staff. This monk later related the earlier words to ask the master. The master gave him three slaps. He asked: "What is the lord of the three realms?" The master said: "Can you still swallow an iron staff?" Ruiyan asked: "What is the teacher of Vairocana?"

師曰。道什麼。瑞巖再問之。師曰。汝年十七八。未問塵中如何辨主。師曰。銅鈔鑼裡滿盛油。問弓折箭盡時如何。師曰去。問如何是巖中的的意。師曰。謝指示。僧曰。請和尚答話。師曰。珍重。問如何是道。師曰。破草鞋與拋向湖裡著。問萬丈井中如何得倒底。師曰吽。僧再問。師曰。腳下過也。問古帆不掛時如何。師曰。後園驢吃草。爾後人或問佛問法問道問禪者。師皆作噓聲。而常謂眾曰。老漢去時大吼一聲了去。唐光啟之後中原盜起眾皆避地。師端居晏如也。一日賊大至責以無供饋遂倳刃焉。師神色自若。大叫一聲而終。聲聞數十里。即光啟三年丁未四月八日也。門人後焚之獲舍利四十九粒。眾為起塔。壽六十。僖宗諡清嚴大師。塔曰出塵。

The master said: "What did you say?" Ruiyan asked again. The master said: "You are seventeen or eighteen years old." He asked: "Amid the dusts, how does one discern the host?" The master said: "A copper gong-bowl brimming with oil." He asked: "What about when the bow is broken and the arrows spent?" The master said: "Gone." He asked: "What is the truest meaning within the cliff?" The master said: "Thank you for the instruction." The monk said: "Please answer the question, Reverend." The master said: "Take care." He asked: "What is the Way?" The master said: "Take a worn-out straw sandal and throw it into the lake." He asked: "In a well ten thousand fathoms deep, how does one reach the very bottom?" The master said: "Hun." The monk asked again. The master said: "It goes past beneath your feet." He asked: "What about when the old sail is not hoisted?" The master said: "The donkey in the back garden is eating grass." Afterward, whenever anyone asked about Buddha, asked about the Dharma, asked about the Way, or asked about Chan, the master always made the sound "xu." He often said to the assembly: "When this old fellow goes, I will give one great roar and then go." In the Guangqi years of the Tang, bandits arose in the Central Plain and everyone fled the region. The master sat at ease as ever. One day a great band of brigands arrived and, blaming him for not offering provisions, ran him through with blades. The master's expression did not change; with one great shout he died. The sound was heard for tens of li. It was the eighth day of the fourth month of the dingwei year, the third year of Guangqi. Later his disciples cremated him and obtained forty-nine relic grains. The assembly built a stupa for him. His age was sixty. Emperor Xizong gave him the posthumous title Great Master Qingyan, and the stupa was called Chuchen, Leaving the Dust.

福州雪峰義存禪師泉州南安人也。姓曾氏。家世奉佛。師生惡葷茹。於襁褓中聞鍾梵之聲。或見幡華像設。必為之動容。年十二從其父遊莆田玉㵎寺。見慶玄律師遽拜曰。我師也遂留侍焉。十七落髮。謁芙蓉山常照大師。照撫而器之。後往幽州寶剎寺受具足。戒久歷禪會緣契德山。唐咸通中迴閩中。登象骨山雪峰創院。徒侶翕然。懿宗賜號真覺大師。仍賜紫袈裟僧問。祖意與教意是同是別。師曰。雷聲震地室內不聞。又曰。闍梨行腳為什麼事。問我眼本正。因師故邪時如何。師曰。迷逢達磨。曰我眼何在。師曰。得不從師。問剃髮染衣受佛依蔭。為什麼不許認佛。師曰。好事不如無。師問坐主。如是兩字盡是科文。作麼生是本文。座主無對(五雲和尚代雲。更分三段著)問有人問。三身中那箇身不墮諸數。古人云。吾常於此切。意旨如何。師曰。老漢九轉上洞山。僧擬再問。師曰。拽出此僧著。問如何是覿面事。師曰。千里未是遠。問如何是大人相。師曰。瞻仰即有分。問文殊與維摩對譚何事。師曰。義墮也。僧問寂然無依時如何。師曰。猶是病。曰轉後如何。師曰。船子下揚州。問承古有言。師便作臥勢良久。起曰。問什麼。僧再舉。師曰。虛生浪死漢。問箭露投鋒時如何。師曰。好手不中的。僧曰。盡眼勿摽的時如何。師曰。不妨隨分好手。問古人道。路逢達道人不將語默對。未審將什麼對。師曰。吃茶去。師問僧。什麼處來。對曰。神光來。師曰。晝喚作日光夜喚作火光。作麼生是神光。僧無對。師自代曰。日光火光。棲典座問。古人有言。知有佛向上事。方有語話分。如何是語話。師把住曰。道道。棲無對。師蹋倒。棲起來汗流。師問僧。什麼處來。僧曰。近離淛中。師曰。船來陸來。曰二途俱不涉。師曰。爭得到遮裡。曰有什麼隔礙。師便打。問古人道覿面相呈。師曰。是曰如何是覿面相呈。

Chan Master Yicun of Xuefeng in Fuzhou was a man of Nan'an in Quanzhou, surnamed Zeng. His family had for generations honored the Buddha. From birth the master hated the smell of meat. In swaddling clothes, hearing the sound of bells and chanted liturgy, or seeing banners, flowers, and images set out, he was always moved. At twelve he followed his father to Yujian Monastery in Putian; seeing the Vinaya master Qingxuan, he at once bowed and said: "This is my teacher." He stayed to serve him. At seventeen his head was shaved. He called on Great Master Changzhao of Mount Furong; Zhao patted him and esteemed him. Later he went to Baocha Monastery in Youzhou and received the full precepts. He long passed through the Chan assemblies and found affinity with Deshan. In the Xiantong years of the Tang he returned to Min. On Xuefeng of Mount Xianggu he founded a monastery, and followers gathered in harmony. Emperor Yizong gave him the title Great Master Zhenjue and also bestowed the purple robe. A monk asked: "Are the Patriarch's meaning and the teachings' meaning the same or different?" The master said: "Thunder shakes the earth; inside the room it is not heard." He also said: "What is your wandering for, Ajari?" He asked: "My eye was originally right, but on the teacher's account became wrong — what then?" The master said: "Deludedly meeting Bodhidharma." He said: "Where is my eye?" The master said: "One who gains it does not get it from a teacher." He asked: "Having shaved our heads and dyed our robes, we receive the Buddha's shelter. Why are we not allowed to acknowledge the Buddha?" The master said: "A good thing is not as good as nothing." The master asked a lecturer: "The two characters 'suchness' are all division-text; what is the text proper?" The lecturer had no reply. (Monk Wuyun answered for him: "Divide it further into three sections.") Someone asked, citing a question: "Among the three bodies, which body does not fall into the various numbers? The ancients said: 'I am ever earnest about this.' What is the meaning?" The master said: "This old fellow has gone up to Dongshan nine times." The monk was about to ask again. The master said: "Drag this monk out." He asked: "What is the matter face to face?" The master said: "A thousand li is not far." He asked: "What is the mark of a great man?" The master said: "Gaze up in reverence and you get a share." He asked: "What did Manjusri and Vimalakirti discuss?" The master said: "The meaning fell down." A monk asked: "What about being silent and without support?" The master said: "That is still sickness." He said: "What about after the turn?" The master said: "The boat goes down to Yangzhou." He asked: "I have heard the ancients had a saying." The master then lay down; after a long while he rose and said: "What did you ask?" The monk raised it again. The master said: "A fellow of vain birth and heedless death." He asked: "What about when arrowhead meets arrowhead?" The master said: "A good hand does not hit the target." The monk said: "What about when the whole eye has no target?" The master said: "A good hand, as the portion allows." He asked: "The ancients said: when you meet a man of the Way on the road, do not face him with speech or silence. May I ask, with what should one face him?" The master said: "Go have tea." The master asked a monk: "Where do you come from?" He answered: "From Shenguang." The master said: "By day it is called sunlight, by night it is called firelight. What is the divine light?" The monk had no reply. The master answered for him: "Sunlight, firelight." Steward Qi asked: "The ancients had a saying: only when you know the matter above the Buddhas do you have a share in speech. What is speech?" The master held him fast and said: "Speak, speak." Qi had no reply. The master toppled him. Qi rose dripping with sweat. The master asked a monk: "Where do you come from?" The monk said: "I just left Zhezhong." The master said: "Did you come by boat or by land?" He said: "Neither road is involved." The master said: "Then how did you get here?" He said: "What obstruction is there?" The master then struck him. He asked: "The ancients spoke of presenting it face to face." The master said: "Yes." He said: "What is presenting it face to face?"

師曰。蒼天蒼天。師問僧。此水牯牛年多少。僧無對。師自代曰。七十七也。僧曰。和尚為什麼作水牯牛。師曰。有什麼罪過。僧辭師問。什麼處去。曰禮拜徑山和尚去。師曰。徑山若問汝此間佛法如何。作麼生道。曰待問即道。師以拄杖打。尋舉問道怤(怤即鏡清順德大師)遮僧過在什麼處便吃棒。怤曰。問得徑山徹困也。師曰。徑山在淛中因什麼問得徹困。怤曰。不見道遠問近對。師乃休(東禪齊雲。那僧若會雪峰意。為什麼被打。若不會又打伊作什麼。且道過在什麼處。鏡清雖即子父與他分析。也大似成就其醜拙。還會麼。且如雪峰便休。是肯伊不肯伊)師一日謂慧稜曰(稜即長慶)吾見溈山問仰山。諸聖什麼處去。他道。或在天上或在人間。汝道仰山意作麼生。稜曰。若問諸聖出沒處。恁麼道即不可。師曰。汝渾不肯。忽有人問。汝作麼生道。稜曰。但道錯。師曰。是汝不錯。稜曰。何異於錯。師問僧。什麼處來。對曰。離江西。師曰。江西與此間相去多少。曰不遙。師竪起拂子曰。還隔遮箇麼。曰若隔遮箇即遙去也。師便打。問學人乍入叢林乞師指示箇入路。師曰。寧自碎身如微塵。終不敢瞎卻一僧眼。問四十九年後事即不問。四十九年前事如何。師以拂子驀口打。有僧辭去參靈雲。問佛未出世時如何。靈雲舉拂子。又問。出世後如何。靈雲亦舉拂子。其僧卻迴。師問。闍梨近去返太速生。僧曰。某甲到彼問佛法不相當乃迴。師曰。汝問什麼事。僧舉前話。師曰。汝問。我為汝道。僧便問。佛未出世時如何。師舉拂子。又問。出世後如何。師放下拂子。僧禮拜。師便打(後僧舉似玄沙。玄沙雲。汝欲得會麼。我與汝說箇喻。如人賣一片園。東西南北一時結契總了也。中心有箇樹子猶屬我在。崇壽稠雲。為當打伊解處。別有道理)因舉。六祖雲。不是風動不是旛動。仁者心動。師曰。

The master said: "Blue sky, blue sky." The master asked a monk: "How old is this water buffalo?" The monk had no reply. The master answered for him: "Seventy-seven." The monk said: "Why does the Reverend act the water buffalo?" The master said: "What offense is there in it?" The monk took his leave. The master asked: "Where are you going?" He said: "To bow to the Reverend of Jingshan." The master said: "If Jingshan asks you how the Buddha-dharma is here, what will you say?" He said: "When he asks, I will say it." The master struck him with his staff. Soon he raised the matter to ask Daofu (Fu is Great Master Shunde of Jingqing): "Where was this monk's fault, that he got the stick?" Fu said: "He asked Jingshan to utter exhaustion." The master said: "Jingshan is in Zhezhong; why was he asked to utter exhaustion?" Fu said: "Have you not heard: ask from afar, answer close at hand." The master then stopped. (Qi of Dongchan said: "If that monk understood Xuefeng's meaning, why was he beaten? If he did not understand, why beat him? Tell me, where was the fault? Although Jingqing analyzed it like father and son for him, that rather accomplished its ugliness. Do you understand? Moreover, Xuefeng just stopped — was that approving him or not approving him?") One day the master said to Huileng (Leng is Changqing): "I saw Weishan ask Yangshan: 'Where do the sages go?' He said: 'Some in heaven, some among men.' What do you say Yangshan meant?" Leng said: "If one asks where the sages come and go, such an answer is not admissible." The master said: "You wholly disapprove. If suddenly someone asks you, what will you say?" Leng said: "Just say it is wrong." The master said: "It is you who are not wrong." Leng said: "How is that different from wrong?" The master asked a monk: "Where do you come from?" He answered: "I left Jiangxi." The master said: "How far is Jiangxi from here?" He said: "Not far." The master raised his whisk and said: "Is it still cut off by this?" He said: "If it is cut off by this, then it is far indeed." The master struck him. He asked: "This student has just entered the forest; I beg the master to show me a way in." The master said: "I would rather shatter my body into dust-motes than ever blind the eye of a single monk." He asked: "I will not ask about the matter of forty-nine years hence; what of the matter of forty-nine years ago?" The master struck his mouth with the whisk. A monk took leave to call on Lingyun. He asked: "What about before the Buddha appeared in the world?" Lingyun raised his whisk. He asked again: "What about after he appeared?" Lingyun again raised his whisk. The monk then returned. The master asked: "Ajari, you went and came back very quickly." The monk said: "I went there and asked about the Buddha-dharma; it did not tally, so I returned." The master said: "What did you ask?" The monk related the earlier exchange. The master said: "You ask, and I will tell you." The monk then asked: "What about before the Buddha appeared in the world?" The master raised his whisk. He asked again: "What about after he appeared?" The master put down the whisk. The monk bowed. The master struck him. (Later the monk related this to Xuansha. Xuansha said: "Do you want to understand? I will tell you a parable. It is like a man selling a plot of land: the contracts for east, west, south, and north are all concluded at once, but the tree in the center still belongs to me." Chongshou Chou said: "Was he beaten for his understanding, or is there another reason?") On bringing up the Sixth Patriarch's saying — "It is not the wind that moves, it is not the banner that moves; your mind, benevolent one, moves" — the master said:

大小祖師龍頭蛇足。好與二十拄杖。時太原孚上座侍立。聞之咬齒。師又曰。我適來恁麼道也。好與二十拄杖(雲居錫雲。什麼處是祖師龍頭蛇尾。便好吃棒。只如雪峰自道。我也好吃拄杖。且道佛法意旨作麼生。久在眾上座無有不知。初機兄弟且作麼生會。東禪齊雲。雪峰恁麼道。為當點檢別有落處。眾中喚作自抽過抽過且置。祖師道不是風動不是幡動。作麼生)師問慧全。汝得入處作麼生。全曰。共和尚商量了。師曰。什麼處商量。曰什麼處去來。師曰。汝得入處又作麼生。全無對。師打之。全坦問。平洋淺草麋鹿成群。如何射得麋中主。師喚全坦。坦應諾。師曰。吃茶去。師問僧。近離什麼處。僧曰。離溈山。曾問如何是祖師西來意。溈山據坐。師曰。汝肯他否。僧曰。某甲不肯他。師曰。溈山古佛子速去禮拜懺悔。玄沙曰。山頭老漢蹉過溈山也(東禪齊雲。什麼處是蹉過的當蹉過。莫便恁麼會也無。若恁麼會即未會溈山意在。只如雪峰雲。溈山古佛子速去懺悔。是證明溈山。是讚歎溈山此事也難子細。好見去也不難)問學人道不得處請師道。師曰。我為法惜人。師舉拂子示一僧。其僧便出去(長慶稜舉似泉州王延彬乃曰。此僧合喚轉與一頓棒。彬曰。和尚是什麼心行。稜曰幾放過)師問慧稜。古人道前三三後三三意作麼生。稜便出去(鵝湖別雲。諾)師問僧。什麼處來。對曰。藍田來。師曰。何不入草(長慶稜雲。險)問大事作麼生。師執僧手曰。上坐將此問誰。有僧禮拜。師打五棒。僧曰。過在什麼處。師又打五棒喝出。師問僧。什麼處來。僧曰。嶺外來師曰。還逢達磨也無。僧曰。青天白日。師曰。自己作麼生。僧曰。更作麼生。師便打。師送僧出行三五步。召曰。上坐。僧迴首。師曰。途中善為。僧問。拈搥竪拂不當宗乘和尚如何。師竪起拂子。其僧自把頭出。師乃不顧(法眼代雲。

(The master continued:) "Patriarchs great and small have dragon heads and snake tails; they deserve twenty strokes of the staff." At the time Senior Fu of Taiyuan was standing in attendance; hearing this he ground his teeth. The master also said: "What I just said deserves twenty strokes of the staff as well." (Xi of Yunju said: "Where is the patriarchs' dragon head and snake tail, that they should get the stick? And as to Xuefeng saying of himself, I too deserve the staff — tell me, what is the meaning of the Buddha-dharma? The senior monks long in the assembly all know it. How should beginner brethren understand it?" Qi of Dongchan said: "When Xuefeng spoke thus, was he checking himself, or did it land elsewhere? In the assembly this is called drawing out one's own fault. Leaving that aside — the Patriarch said it is not the wind moving, not the banner moving; what then?") The master asked Huiquan: "How did you gain entry?" Quan said: "I have consulted it with the Reverend." The master said: "Where did you consult it?" He said: "Where have you been?" The master said: "And how did you gain entry?" Quan had no reply. The master struck him. Quantan asked: "On the level plain in the shallow grass, herds of deer gather. How does one shoot the chief among the deer?" The master called Quantan. Tan answered, "Yes." The master said: "Go have tea." The master asked a monk: "Where have you lately left?" The monk said: "I left Weishan. I asked, 'What is the meaning of the Patriarch's coming from the west?' and Weishan sat squarely in his seat." The master said: "Do you approve of him?" The monk said: "I do not approve." The master said: "Weishan is an ancient Buddha. Go quickly, bow, and repent." Xuansha said: "The old fellow on the mountain passed Weishan right by." (Qi of Dongchan said: "Where did he pass him by, that it counts as passing him by? Do not understand it so. If you understand it so, you have not yet understood Weishan's meaning. As for Xuefeng saying 'Weishan is an ancient Buddha; go quickly and repent' — is that proving Weishan or praising Weishan? This matter is also hard to examine closely. To see it well is not hard either.") He asked: "Where the student cannot say it, please say it, Master." The master said: "For the Dharma's sake I begrudge people." The master raised his whisk to show a monk; the monk then went out. (Leng of Changqing related this to Wang Yanbin of Quanzhou and said: "This monk should have been called back and given a beating." Bin said: "What was the Reverend's frame of mind?" Leng said: "I almost let him off.") The master asked Huileng: "The ancients spoke of 'the former threes and threes, the latter threes and threes' — what does it mean?" Leng then went out. (Ehu answered differently: "Yes.") The master asked a monk: "Where do you come from?" He answered: "From Lantian." The master said: "Why not enter the grass?" (Leng of Changqing said: "Perilous.") He asked: "What about the great matter?" The master gripped the monk's hand and said: "Senior, to whom do you pose this question?" A monk bowed. The master gave him five strokes. The monk said: "Where is my fault?" The master struck five more and shouted him out. The master asked a monk: "Where do you come from?" The monk said: "From beyond the Ridge." The master said: "Did you meet Bodhidharma?" The monk said: "Blue sky and white sun." The master said: "What of yourself?" The monk said: "What more?" The master then struck him. The master saw a monk off; after three or five paces he called: "Senior." The monk turned his head. The master said: "Take good care on the road." A monk asked: "Raising the gavel and holding up the whisk do not match our vehicle — what about the Reverend?" The master held up the whisk. The monk took his head and went out. The master paid him no heed. (Fayan answered for him:

大眾看此一員戰將)僧問。三乘十二分教為凡夫開演。不為凡夫開演。師曰。不消一曲楊柳枝。師謂鏡清曰。古來有老宿引官人巡堂雲。此一眾盡是學佛法僧。官人云。金屑雖貴又作麼生。老宿無對鏡清代曰。比來拋塼引玉(法眼別雲。官人何得貴耳而賤目)師上堂。舉拂子曰。遮箇為中下。僧問。上上人來如何。師舉拂子。僧曰。遮箇為中下。師打之。問國師三喚侍者意如何。師乃起入方丈。師問僧。今夏在什麼處。曰湧泉。師曰。長時湧暫時湧。曰和尚問不著。師曰。我問不著。曰是。師乃打。普請往寺莊路逢獼猴。師曰。遮畜生一人背一面古鏡摘山僧稻禾。僧曰。曠劫無名為什麼彰為古鏡。師曰。瑕生也。僧曰。有什麼死急。話端也不識。師曰。老僧罪過。閩帥施銀交床。僧問。和尚受大王如此供養。將何報答。師以手托地曰。少打我(僧問疎山曰。雪峰道少打我意作麼生。疎山雲。頭上插瓜虀垂尾腳跟齊)問吞盡毘盧時如何。師曰福唐歸得平善否。師謂眾曰。我若東道西道。汝則尋言逐句。我若羚羊掛角。汝向什麼處捫摸(僧問保福。只如雪峰有什麼言教。便以羚羊掛角時。保福雲。莫是與雪峰作小師不得麼)師住閩川四十餘年。學者冬夏不減千五百人。梁開平二年戊辰春三月示疾。閩帥命醫診視。師曰。吾非疾也。竟不服其藥。遺偈付法。夏五月二日朝遊藍田。暮歸澡身。中夜入滅。壽八十七。臘五十九。

(Fayan continued:) "Great assembly, look at this fighting general.") A monk asked: "Are the three vehicles and twelve divisions of the teaching expounded for ordinary people, or not expounded for ordinary people?" The master said: "No need for a single Willow Branch tune." The master said to Jingqing: "Of old there was an elder who led an official around the hall and said: 'All this crowd are students of Buddha, Dharma, and Sangha.' The official said: 'Gold dust may be precious, but what then?' The elder had no reply." Jingqing answered for him: "Lately I cast a brick to draw jade." (Fayan said differently: "Why did the official value the ear and slight the eye?") The master went up to the hall, raised his whisk, and said: "This is for the middling and lesser." A monk asked: "What about a man of the very highest sort?" The master raised the whisk. The monk said: "This is for the middling and lesser." The master struck him. He asked: "What was the meaning of the National Teacher thrice calling his attendant?" The master then rose and went into the abbot's room. The master asked a monk: "Where were you this summer?" He said: "At Yongquan." The master said: "Does it gush for a long time or for a while?" He said: "The Reverend's question misses." The master said: "My question misses." He said: "Yes." The master then struck him. At communal labor they went to the monastery estate; on the road they met macaques. The master said: "These beasts each carry an ancient mirror on their backs and pick this mountain monk's rice." A monk said: "For eons nameless, why display it as an ancient mirror?" The master said: "A flaw has appeared." The monk said: "What is the deadly hurry? You do not even recognize the start of the thread." The master said: "This old monk's fault." The Prince of Min donated a silver folding seat. A monk asked: "The Reverend receives such offerings from the great king; with what will you repay him?" The master pressed his hand to the ground and said: "Do not hit me so much." (A monk asked Shushan: "What did Xuefeng mean by 'do not hit me so much'?" Shushan said: "Melon rind stuck on the head, the tail hanging level with the heels.") He asked: "What about when Vairocana is swallowed whole?" The master said: "Have you returned to Futang safe and sound?" The master said to the assembly: "If I speak of east and speak of west, you chase the words and pursue the phrases. If I hang like a ram's horns, where will you grope?" (A monk asked Baofu: "As to Xuefeng having such a verbal teaching, how about when he hangs like a ram's horns?" Baofu said: "Is it that one cannot be Xuefeng's young attendant?") The master dwelt in Minchuan for over forty years. His students never fell below fifteen hundred in winter or summer. In spring, the third month of the wuchen year, the second year of Kaiping of the Liang, he showed illness. The Prince of Min ordered a physician to examine him. The master said: "I am not ill." In the end he did not take the medicine. He left a verse, entrusting the Dharma. On the second day of the fifth month of summer he roamed in the morning to Lantian, returned at dusk, bathed, and at midnight entered extinction. His age was eighty-seven, his monastic age fifty-nine.

天台瑞龍院慧恭禪師福州人也姓羅氏。家世為儒。年十七舉進士隨計京。師因遊終南山奉日寺。覩祖師遺像。遂求出家。二十二受戒。遊方謁德山鑒禪師鑒問曰。會麼。恭曰。作麼。鑒曰。請相見。恭曰。識麼。鑒大笑遂入室焉。暨鑒順世。與門人之天台瑞龍院大開法席。唐天復三年癸亥十二月二日午時命眾聲鍾。顧左右曰去。言訖跏趺而化。壽八十四。臘六十二。門人建塔。

Chan Master Huigong of Ruilong Monastery in Tiantai was a man of Fuzhou, surnamed Luo. His family had for generations been Confucian scholars. At seventeen he sat for the jinshi examination and went with the quota to the capital. On a roam in the Zhongnan mountains at Fengri Monastery, he saw a portrait of a patriarch and thereupon sought to leave home. At twenty-two he received the precepts. Wandering, he called on Chan Master Jian of Deshan. Jian asked: "Do you understand?" Gong said: "What?" Jian said: "Please come meet me." Gong said: "Do you know me?" Jian laughed loudly, and Gong entered his room. When Jian passed from the world, he went with disciples to Ruilong Monastery in Tiantai and greatly opened the Dharma seat. At the wu hour of the second day of the twelfth month of the third year of Tianfu of the Tang, the guihai year, he ordered the assembly to sound the bell. Looking left and right he said: "Go." Having spoken, he passed away seated in full lotus. His age was eighty-four, his monastic age sixty-two. His disciples built a stupa.

泉州瓦棺和尚。德山問曰。汝還會麼。師曰。不會。德山曰。汝成褫取箇不會好。師曰。不會成褫箇什麼。德山曰。汝似一團鐵。師遂摳衣德山。

Monk Waguan of Quanzhou. Deshan asked: "Do you understand?" The master said: "I do not." Deshan said: "You would do well to wrest yourself a 'not understanding.'" The master said: "Not understanding — what is there to wrest?" Deshan said: "You are like a lump of iron." The master then held fast to the robe at Deshan.

襄州高亭簡禪師。初隔江見德山。遙合掌呼雲。不審。德山以手中扇子再招之。師忽開悟。乃橫趨而去。更不迴顧。後於襄州開法。嗣德山。

Chan Master Jian of Gaoting in Xiangzhou. At first, across the river he saw Deshan; from afar he joined his palms and called out: "I pay my respects." Deshan waved him over twice with the fan in his hand. The master suddenly awakened, then ran off sideways without once looking back. Later he opened the teaching at Xiangzhou and succeeded Deshan.

洪州大寧感潭資國和尚。白兆問。家內停喪請師慰問。師曰。苦痛蒼天。兆曰。死卻爺死卻孃。師打而趁之。師凡遇僧來。亦多以拄杖打趁。

Monk Ziguo of Gantan at Daning in Hongzhou. Baizhao asked: "A death lies unburied in my house; please comfort us, Master." The master said: "Painful and bitter, O blue sky." Zhao said: "The father is dead, the mother is dead." The master struck him and drove him off. Whenever monks came, the master usually also beat and chased them off with his staff.

前潭州石霜山慶諸禪師法嗣

Dharma heirs of the former Chan Master Qingzhu of Mount Shishuang in Tanzhou

河中南際山僧一禪師。僧問。幸獲親近乞師指示。師曰。我若指示即屈著汝。僧曰。教學人作麼生即是。師曰。切忌是非。問如何是衲僧氣息。師曰。還曾燻著汝也無。問類即不問如何是異。師曰。要頭即一任斫將去。問如何是法身主。師曰。不過來。又問。如何是毘盧師。師曰。不超越。師初居末山。後閩帥請開法。於長慶禪苑卒。諡本淨大師。塔曰無塵。

Chan Master Sengyi of Mount Nanji in Hezhong. A monk asked: "Fortunate to be close to you, I beg the master's instruction." The master said: "If I instructed you, I would wrong you." The monk said: "How should the student proceed?" The master said: "At all costs avoid right and wrong." He asked: "What is the breath of a patched-robe monk?" The master said: "Has it ever fumed you or not?" He asked: "I will not ask about sameness; what is difference?" The master said: "If you want the head, you may chop it off and take it." He asked: "What is the lord of the Dharma body?" The master said: "It does not come through." He asked again: "What is the teacher of Vairocana?" The master said: "It does not go beyond." The master first dwelt at Moshan. Later the Prince of Min invited him to open the teaching. He died at the Changqing Chan Cloister. His posthumous title was Great Master Benjing, and the stupa was called Wuchen, Dustless.

潭州大光山居誨禪師京兆人也。姓王氏。初造於石霜之室。函丈請益經二載。又令主北塔。麻衣草屨殆忘身意。一日石霜將試其所得。垂問曰。國家每年放舉人及第。朝門還得拜也無。師曰。有人不求進。曰憑何。師曰。且不為名。石霜又因疾問曰。除卻今日別更有時也無。師曰。渠亦不道今日是。石霜甚然之。如是徵詰數四醻對無爽。盤桓二十餘祀。瀏陽信士胡公請居大光山提唱宗致。有僧問。只如達磨是祖否。師曰。不是祖。僧曰。既不是祖又來作什麼。師曰。為汝不薦祖。僧曰。薦後如何。師曰。方知不是祖。問混沌未分時如何。師曰。時教阿誰敘。師又曰。一代時教只是收拾一代時人。直饒剝徹底。也只是成得箇了事人。汝不可便將當卻衲衣下事。所以道。四十九年明不盡。四十九年標不起。凡示學徒大要如此。唐天復三年癸亥九月三日歸寂。壽六十有七。

Chan Master Juhui of Daguang Mountain in Tanzhou was a man of Jingzhao, surnamed Wang. He first went to Shishuang's quarters and sat at the master's desk seeking instruction for two years. Shishuang then put him in charge of the North Pagoda. He wore hempen clothes and straw sandals, nearly forgetting himself. One day Shishuang, wishing to test what he had gained, asked: “The state grants men their degrees every year—must one still bow at the court gate or not?” The master said: “There is one who does not seek advancement.” He said: “On what grounds?” The master said: “For the time being, not for fame.” Another time, on account of illness, Shishuang asked: “Apart from today, is there any other time or not?” The master said: “He does not even say ‘today is.’” Shishuang heartily approved of this. He tested and questioned him like this several times, and his replies never missed. He lingered there for more than twenty years. The believer Hu of Liuyang invited him to dwell on Daguang Mountain and proclaim the tenets of the school. A monk asked: “Is Bodhidharma a patriarch or not?” The master said: “He is not a patriarch.” The monk said: “If he is not a patriarch, why did he come here?” The master said: “Because you have not recognized the patriarch.” The monk said: “And after recognizing him, what then?” The master said: “Then you will know he is not a patriarch.” Asked: “What about before chaos was divided?” The master said: “Whom would time have tell it?” The master also said: “The teaching of an entire era merely gathers up the people of that era. Even if you strip it through to the bottom, you merely become a person who has finished the matter. You must not take that as the matter beneath the patchwork robe. So it is said: in forty-nine years it was never made fully clear; in forty-nine years it could never be held up.” His instructions to students were generally like this. On the third day of the ninth month of the third year of Tianfu of the Tang, a guihai year, he entered stillness. He was sixty-seven years old.

廬山棲賢懷祐禪師泉州僊遊人也。受業於九坐山陳禪師。尋參學預石霜之室。既承奧旨居於謝山。其道未震復。遷止棲賢。徒侶臻萃。僧問。如何是五老峰前句。師曰。萬古千秋。僧曰。恁麼莫成嗣絕也無。師曰。躊躇欲與誰。僧問。自遠而來。請師激發。師曰。也不憑時。曰請師憑時。師曰。我亦不換。問如何是法法無差。師曰。雪上更加霜。師後終於廬山。諡玄悟大師。塔曰傳燈。

Chan Master Huaiyou of Qixian on Mount Lu was a man of Xianyou in Quanzhou. He received his training under Chan Master Chen of Jiuzuo Mountain. Soon he went traveling to study and entered Shishuang's room. Having received the profound purport, he lived on Xie Mountain. As his Way had not yet stirred, he moved again to Qixian, and disciples gathered in crowds. A monk asked: “What is the phrase before Wulao Peak?” The master said: “Ten thousand ages, a thousand autumns.” The monk said: “That way, wouldn't the line of succession be cut off?” The master said: “I hesitate—to whom should I hand it?” A monk asked: “I have come from afar; please, master, rouse me.” The master said: “It does not depend on the moment either.” He said: “Please, master, depend on the moment.” The master said: “I will not change either.” Asked: “What is it that dharma after dharma is without difference?” The master said: “Frost added upon snow.” The master later died on Mount Lu. He was given the posthumous title Great Master Xuanwu, and his pagoda was called Chuandeng (Transmission of the Lamp).

筠州九峰道虔禪師。福州侯官人也。姓劉氏。遍歷法會。後受石霜印記。化徒於九峰焉。師上堂有僧問。無間中人行什麼行。師曰。畜生行。曰畜生復行什麼行。師曰。無間行。曰此猶是長生路上人。師曰。汝須知有不共命者。曰不共什麼命。師曰。長生氣不常。師又曰。諸兄弟還識得命麼。欲知命流泉是命。湛寂是身。千波競湧是文殊境界。一亙晴空是普賢床榻。其次借一句子是指月。於中事是話月。從上宗門中事如節度使信旗。且如諸方先德未建許多名目指陳已前。諸兄弟約什麼體格商量到遮裡。不假三寸試話會看。不假耳根試釆聽看。不假眼試辨白看。所以道。聲前拋不出。句後不藏形。盡乾坤都來是汝當人箇體。向什麼處安眼耳鼻舌。莫但向意根下圖度作解。盡未來際亦未有休歇分。所以古人道。擬將心意學玄宗。狀似西行卻向東。時有僧問。九重無信恩赦何來。師曰。流光雖遍閫內不周。曰流光與閫內相去多少。師曰。淥水騰波青山秀色。問人人盡言請益。未審師將何拯濟。師曰。汝道巨嶽還曾乏寸土也無。曰恁麼即四海參尋當為何事。師曰。演若迷頭心自狂。曰還有不狂者也無。師曰有。曰如何是不狂者。師曰。突曉途中眼不開。問如何是學人自己。師曰。更問阿誰。曰便恁麼承當時如何。師曰。須彌還更戴須彌麼。問祖祖相傳復傳何法。師曰。釋迦慳迦葉富。曰畢竟傳底事作麼生。師曰。同歲老人分夜燈。問諸佛非我道。如何是我道。師曰。我道非諸佛。曰既非諸佛。為什麼卻立我道。師曰。適來暫喚來。如今卻遣出。曰為什麼卻遣出。師曰。若不遣出眼裡塵生。問一切處覓不得。豈不是聖。師曰。是什麼聖。曰牛頭未見四祖時豈不是聖。師曰。是聖境未忘。曰二聖相去幾何。師曰。塵中雖有隱形術。爭奈全身入帝鄉。問承古有言真心妄心如何。師曰。是立真顯妄。曰如何是真心。師曰。

Chan Master Daoqian of Jiufeng in Yunzhou was a man of Houguan in Fuzhou, surnamed Liu. He traveled through many Dharma assemblies and later received Shishuang's seal. He taught disciples on Jiufeng. When the master ascended the hall, a monk asked: “What practice does one in the unremitting hell practice?” The master said: “The practice of beasts.” He said: “And what practice do beasts practice?” The master said: “The unremitting practice.” He said: “That is still a person on the road of long life.” The master said: “You should know there is one who does not share that life.” He said: “What life does he not share?” The master said: “The breath of long life is not constant.” The master also said: “Brothers, do you know what life is? If you want to know life: the flowing spring is life; the deep stillness is the body. A thousand waves surging in rivalry are the realm of Manjusri; a single stretch of clear sky is Samantabhadra's couch. Next, borrowing a phrase is pointing at the moon; the matter within it is talking about the moon. The affairs of the ancestral school from of old are like the signal flag of a military commissioner. Now, before the former worthies of the various regions had set up all those names and designations, brothers, by what standard did you deliberate to get here? Try conversing without relying on the three-inch tongue. Try listening without relying on the ear faculty. Try distinguishing without relying on the eye. So it is said: before the sound nothing can be cast forth; after the phrase no form is hidden. The whole universe has come to be your own single body—where would you place eye, ear, nose, and tongue? Do not merely scheme beneath the mind faculty to make interpretations; through all future time there would still be no rest. So the ancients said: intending to learn the mystic school with mind and thought is like heading west yet going east.” At that a monk asked: “If no word comes from the ninefold palace, whence does the gracious pardon arrive?” The master said: “Though the streaming light reaches everywhere, it does not fill the inner chamber.” He said: “How far apart are the streaming light and the inner chamber?” The master said: “Green waters raising waves; the green mountains' lovely colors.” Asked: “Everyone speaks of asking for instruction—I wonder with what the master will rescue them.” The master said: “Do you say the great peak has ever lacked an inch of soil?” He said: “Then what is the point of seeking through the four seas?” The master said: “Yajnadatta, mistaking his head, is mad of himself.” He said: “Is there anyone who is not mad?” The master said: “There is.” He said: “What is the one who is not mad?” The master said: “Suddenly at dawn on the road, the eyes do not open.” Asked: “What is the student's own self?” The master said: “Whom else are you asking?” He said: “What about accepting it just like that?” The master said: “Does Mount Sumeru still carry Mount Sumeru on its head?” Asked: “The patriarchs transmit it one after another—what Dharma is passed on?” The master said: “Sakyamuni was stingy; Kasyapa was rich.” He said: “What about the matter that is finally transmitted?” The master said: “Old men of the same age sharing a lamp at night.” Asked: “All buddhas are not my Way—what is my Way?” The master said: “My Way is not the buddhas.” He said: “Since it is not the buddhas, why set up my Way?” The master said: “A while ago I called it in for a moment; now I send it out again.” He said: “Why send it out?” The master said: “If I did not send it out, dust would rise in the eyes.” Asked: “If it cannot be found anywhere, isn't that the sage?” The master said: “What sage is that?” He said: “Before Niutou met the Fourth Patriarch, wasn't he a sage?” The master said: “That is not yet forgetting the realm of the sage.” He said: “How far apart are the two sages?” The master said: “Though amid the dust there are arts of making oneself invisible, what can be done when the whole body enters the imperial domain?” Asked: “The ancients spoke of it—what about the true mind and the false mind?” The master said: “To establish the true is to reveal the false.” He said: “What is the true mind?” The master said:

不雜食。曰如何是妄心。師曰。攀緣起倒是。曰離此二途如何是學人本體。師曰。本體不離。曰為什麼不離。師曰。不敬功德天。誰嫌黑暗女。問承古有言盡乾坤都來是箇眼。如何是乾坤眼。師曰。乾坤在裡許。曰乾坤眼何在。師曰。正是乾坤眼。曰還照矚也無。師曰。不借三光勢。曰既不借三光勢。憑何喚作乾坤眼。師曰。若不如是髑髏前見鬼人無數。問一筆丹青為什麼貌不得。師曰。僧繇卻許誌公。曰未審僧繇得什麼人證旨卻許誌公。師曰。烏龜稽首須彌柱。問動容沈古路。身沒乃方知。此意如何。師曰。偷佛錢買佛香。曰學人不會。師曰。不會即燒香供養本爺孃。師後住泐潭而終。諡大覺禪師。塔曰圓寂。

(The master continued:) “It does not eat mixed food.” He said: “What is the false mind?” The master said: “Clinging to conditions and turning upside down—that is it.” He said: “Leaving aside these two paths, what is the student's original body?” The master said: “The original body does not part from it.” He said: “Why does it not part?” The master said: “If one did not honor the Goddess of Merit, who would loathe the Lady of Darkness?” Asked: “The ancients said the whole universe comes to be a single eye. What is the eye of the universe?” The master said: “The universe is right within it.” He said: “Where is the eye of the universe?” The master said: “It is exactly the eye of the universe.” He said: “Does it still gaze and see?” The master said: “It does not borrow the might of the three lights.” He said: “Since it does not borrow the might of the three lights, on what grounds is it called the eye of the universe?” The master said: “Were it not so, there would be countless people seeing ghosts before skulls.” Asked: “Why can a stroke of the brush not capture its likeness?” The master said: “Sengyao granted it to Zhigong.” He said: “Whose testimony did Sengyao obtain, that he granted it to Zhigong?” The master said: “The black turtle bows its head to the pillar of Mount Sumeru.” Asked: “‘The stirred countenance sinks into the ancient road; only when the body is gone does one know’—what is the meaning of this?” The master said: “Stealing the Buddha's money to buy incense for the Buddha.” He said: “The student does not understand.” The master said: “If you do not understand, then burn incense and make offerings to your own father and mother.” The master later lived at Letan and died there. His posthumous title was Chan Master Dajue, and his pagoda was called Yuanji (Perfect Stillness).

台州湧泉景欣禪師泉州僊遊人也。本白雲山受業。得石霜開示而止丹丘湧泉之蘭若。一日師不披袈裟吃飯。有僧問莫成俗否。師曰。即今豈是僧耶有彊德二禪客到。於路次見師騎牛。不識師乃曰。蹄角甚分明。爭奈騎者不識。師驟牛而去。二禪客憩於樹下煎茶。師迴下牛近前不審與坐吃茶。師問曰。二禪客近離什麼處。曰離那邊。師曰。那邊事作麼生。彼提起茶盞。師曰。此猶是遮邊。那邊事作麼生。二人無對。師曰。莫道騎者不識好。

Chan Master Jingxin of Yongquan in Taizhou was a man of Xianyou in Quanzhou. He originally received his training on Baiyun Mountain. Having obtained Shishuang's instruction, he stopped at the aranya of Yongquan on Danqiu. One day the master ate his meal without putting on his kashaya. A monk asked: “Doesn't that make you a layman?” The master said: “Right now, am I even a monk?” Two Chan travelers named Qiang and De arrived; on the road they saw the master riding an ox. Not recognizing him, they said: “The hooves and horns are perfectly plain to see—what a pity the rider cannot tell.” The master spurred the ox and went off. The two Chan travelers rested under a tree, brewing tea. The master came back, dismounted, stepped forward to greet them, and sat down to drink tea with them. The master asked: “Where have you two Chan travelers lately come from?” They said: “From over there.” The master said: “How are things over there?” They lifted the tea cup. The master said: “That is still this side. How are things over there?” The two had no reply. The master said: “Do not say the rider cannot tell what is fine.”

潭州雲蓋山志元號圓淨大師。遊方時。問雲居曰。志元不奈何時如何。雲居曰。只為闍梨功力不到處。師不禮拜而退。遂參石霜。亦如前問石霜曰。非但闍梨老僧亦不奈何。師曰。和尚為什麼不奈何。石霜曰。老僧若奈何拈過汝不奈何(別有問答。石霜章出之)有僧問如何是佛。師曰。黃面底是。曰如何是法。師曰。藏裡是問然燈未出時如何。師曰。昧不得。問蛇子為什麼吞蛇師。師曰。通身色不同。問如何是衲僧。師曰。參尋訪道。

Zhiyuan of Yungai Mountain in Tanzhou, styled Great Master Yuanjing. While traveling he asked Yunju: “When Zhiyuan can do nothing, what then?” Yunju said: “It is only because your ability has not yet arrived.” The master withdrew without bowing. He then visited Shishuang and asked as before. Shishuang said: “Not only you—even this old monk can do nothing.” The master said: “Why can the reverend do nothing?” Shishuang said: “If this old monk could do something, he would snatch away your ‘can do nothing.’” (There are further exchanges, given in Shishuang's chapter.) A monk asked: “What is Buddha?” The master said: “The yellow-faced one is.” He said: “What is the Dharma?” The master said: “What is in the canon is.” Asked: “What about before Dipankara appeared?” The master said: “It cannot be dimmed.” Asked: “Why does the young snake swallow the snake master?” The master said: “Its whole body is a different color.” Asked: “What is a patchrobed monk?” The master said: “Going about in search of the Way.”

潭州谷山藏禪師。僧問。祖意教意是一是二。師曰。青天白日夜半濃霜。

Chan Master Zang of Gushan in Tanzhou. A monk asked: “Are the patriarchal intent and the doctrinal intent one or two?” The master said: “Blue sky, white sun; thick frost at midnight.”

福山覆船山洪薦禪師。僧問。如何是本來面目。師閉目吐舌。又開目吐舌。僧曰。本來有如許多面目。師曰。適來見什麼問路逢達道人不將語默對。未審將什麼對。師曰。老僧也恁麼。師將示滅三日前。令侍者喚第一坐來。師臥出氣一聲第一坐喚侍者曰。和尚渴要湯水吃。師乃面壁而臥。臨終令集眾。乃展兩手出舌示之。時第三坐曰。諸人和尚舌根硬也。師曰。苦哉苦哉。誠如第三坐所言。舌根硬去也。再言之而告寂。諡紹隆大師。塔曰廣濟。

Chan Master Hongjian of Fuchuan Mountain in Fushan. A monk asked: “What is the original face?” The master closed his eyes and stuck out his tongue, then opened his eyes and stuck out his tongue. The monk said: “So the original has all these faces.” The master said: “What did you just see?” Asked: “Meeting an accomplished man of the Way on the road, one answers with neither speech nor silence. What should one answer with?” The master said: “This old monk does just the same.” Three days before he was to pass away, the master had his attendant summon the head seat. The master lay down and let out a breath; the head seat called the attendant and said: “The reverend is thirsty and wants some soup to drink.” The master then lay facing the wall. At the end he had the assembly gather, then spread out both hands and stuck out his tongue to show them. At that the third seat said: “Everyone, the reverend's tongue root has gone stiff.” The master said: “Ah, the pain, the pain! Truly, as the third seat says, the tongue root has stiffened and gone.” He said it once more and entered stillness. His posthumous title was Great Master Shaolong, and his pagoda was called Guangji.

朗州德山存德號慧空大師(第六世住)僧問。如何是一句。師曰。更請問。問如何是和尚僊陀婆。師曰。昨夜三更見月明。

Cunde of Deshan in Langzhou, styled Great Master Huikong (the sixth abbot there). A monk asked: “What is the one phrase?” The master said: “Please ask further.” Asked: “What is the reverend's saindhava?” The master said: “Last night at the third watch I saw the moon bright.”

吉州崇恩和尚。僧問。祖意教意是一是二。師曰。少林雖有月。蔥嶺不穿雲。

The reverend Chong'en of Jizhou. A monk asked: “Are the patriarchal intent and the doctrinal intent one or two?” The master said: “Though Shaolin has its moon, the Onion Range does not pierce the clouds.”

石霜輝禪師(第三世住)僧問。佛出世先度五俱輪。和尚出世先度何人。師曰。總不度。曰為什麼不度。師曰。為伊不是五俱輪。問如何是和尚家風。師曰。竹筯瓦椀。

Chan Master Hui of Shishuang (the third abbot there). A monk asked: “When the Buddha came into the world he first saved the five monks; when you, reverend, come into the world, whom will you first save?” The master said: “I save none of them.” He said: “Why save none?” The master said: “Because they are not the five monks.” Asked: “What is the reverend's house style?” The master said: “Bamboo chopsticks and an earthenware bowl.”

郢州芭蕉和尚。僧問。從上宗乘如何舉唱。師曰。已被冷眼人覷破了。問不落諸緣。請師直指。師曰。有問有答。問如何是和尚為人一句。師曰。只恐闍梨不問。

The reverend Bajiao of Yingzhou. A monk asked: “How should the ancestral vehicle handed down from of old be raised and sung?” The master said: “It has already been seen through by cold-eyed men.” Asked: “Falling into none of the conditions—please, master, point directly.” The master said: “There is a question and there is an answer.” Asked: “What is the one phrase by which the reverend works for people?” The master said: “I only fear you will not ask.”

潭州肥田伏和尚號慧覺大師。僧問。此地名什麼。師曰。肥田。曰宜什麼。師以拄杖打而趁之。

The reverend Fu of Feitian in Tanzhou, styled Great Master Huijue. A monk asked: “What is this place called?” The master said: “Feitian (Rich Field).” He said: “What is it fit for?” The master struck him with his staff and drove him off.

潭州鹿苑暉禪師。僧問。不假諸緣請僧道。師敲火爐。僧曰。親切處更請一言。師曰。莫睡語。問牛頭未見四祖時如何。師曰。如月在水。曰見後如何。師曰。如水在月。問祖祖相傳未審傳箇什麼。師曰。汝問我我問汝。僧曰。恁麼即緇素不分也。師曰。什麼處去來。

Chan Master Hui of Luyuan in Tanzhou. A monk asked: “Without relying on any conditions, please speak, monk.” The master struck the stove. The monk said: “At the intimate spot, please say one more word.” The master said: “Do not talk in your sleep.” Asked: “What about before Niutou met the Fourth Patriarch?” The master said: “Like the moon in the water.” He said: “And after meeting him?” The master said: “Like water in the moon.” Asked: “The patriarchs transmit it one to another—what is it they transmit?” The master said: “You ask me, I ask you.” The monk said: “Then black robes and plain clothes cannot be told apart.” The master said: “Where have you been?”

潭州寶蓋約禪師。僧問。寶蓋高高掛。其中事若何。請師言下旨。一句不消多。師曰。寶蓋掛空中。有路不曾通。儻求言下旨。便是有西東。

Chan Master Yue of Baogai in Tanzhou. A monk asked: “The jeweled canopy hangs on high—what is the matter within it? Please give the purport of your word, master; a single phrase needs no more.” The master said: “The jeweled canopy hangs in the air; there is a road that has never been traveled. If you seek the purport beneath words, then there is west and east.”

越州雲門山拯迷寺海晏禪師。僧問。如何是衲衣下事。師曰。如人齩硬石頭。問如何是古寺一爐香。師曰。廣大勿人嗅。曰嗅者如何。師曰。六根俱不到。問久嚮拯迷。到來為什麼不見拯迷。師曰。闍梨不識拯迷。

Chan Master Haiyan of Zhengmi Temple on Yunmen Mountain in Yuezhou. A monk asked: “What is the matter beneath the patchwork robe?” The master said: “Like a man biting into hard stone.” Asked: “What is the one censer of the old temple?” The master said: “Vast and broad—let no one smell it.” He said: “What about one who smells it?” The master said: “The six senses all fail to reach it.” Asked: “I have long looked up to Zhengmi; having come, why do I not see Zhengmi?” The master said: “You do not know Zhengmi.”

湖南文殊和尚。僧問。僧繇為什麼貌誌公不得。師曰。非但僧繇。誌公也貌不成。曰誌公為什麼貌不成。師曰。彩繢不將來。曰和尚還貌得也無。師曰。我亦貌不得。曰和尚為什麼貌不得。師曰。渠不以苟我顏色教。我作麼生貌。問如何是密室。師曰。緊不就。曰如何是密室中人。師曰。不坐上牛。

The reverend Wenshu of Hunan. A monk asked: “Why could Sengyao not capture Zhigong's likeness?” The master said: “Not only Sengyao—even Zhigong could not have it captured.” He said: “Why could Zhigong not have it captured?” The master said: “The colored paints cannot bring it over.” He said: “Can the reverend capture it?” The master said: “I cannot capture it either.” He said: “Why can the reverend not capture it?” The master said: “He does not lend me his countenance to work from—how could I capture it?” Asked: “What is the secret chamber?” The master said: “Shut tight—no one gets in.” He said: “What about the person in the secret chamber?” The master said: “He does not mount the ox.”

鳳翔府石柱和尚。遊方時遇洞山和尚(第三世)垂語曰。有四種人。一人說過佛祖一步行不得。一人行過祖佛一句說不得。一人說得行得。一人說不得行不得。阿那箇是其人。師出眾而對曰。一人說過祖佛行不得者。只是無舌不許行。一人行過祖佛一句說不得。者只是無足不許說。一人說得行得者。即是函蓋相稱。一人說不得行不得。若斷命而求活。此是石女披枷帶鎖。洞山曰。闍梨自己作麼生。師曰。該通會上卓卓寧彰。洞山曰。只如海上明公秀又作麼生。師曰。幻人相逢拊掌呵呵。

The reverend Shizhu of Fengxiang Prefecture. While traveling he met the reverend Dongshan (the third abbot there), who let fall these words: “There are four kinds of people. One speaks beyond buddhas and patriarchs yet cannot take a single step. One walks beyond patriarchs and buddhas yet cannot speak a single phrase. One can both speak and walk. One can neither speak nor walk. Which one is the person?” The master came out of the assembly and replied: “The one who speaks beyond patriarchs and buddhas but cannot walk—it is simply that, having no tongue, he is not permitted to walk. The one who walks beyond patriarchs and buddhas but cannot speak a phrase—it is simply that, having no feet, he is not permitted to speak. The one who can both speak and walk is like cover and box answering each other. The one who can neither speak nor walk—like cutting off life to seek life—is a stone woman wearing cangue and chains.” Dongshan said: “And what about yourself?” The master said: “Piercing through to the whole of the gathering, eminent—how could it not show?” Dongshan said: “And what of the illustrious one on the sea?” The master said: “When phantoms meet, they clap their hands and laugh ha-ha.”

潭州中雲蓋和尚。僧問。和尚開堂當為何事。師曰。為汝驢漢。曰諸佛出世當為何事。師曰。為汝驢漢。問祖佛未出世時如何。師曰。像不得。曰出世後如何。師曰。闍梨也須側身始得。問如何是向上一句。師曰。文殊失卻口。曰如何是門頭一句。師曰。頭上插華子。問如何是超百億。師曰。超人不得肯。

The reverend of Zhongyungai in Tanzhou. A monk asked: “When the reverend opens the hall, what is it for?” The master said: “For you, you donkey fellow.” He said: “When the buddhas come into the world, what is it for?” The master said: “For you, you donkey fellow.” Asked: “What about before patriarchs and buddhas came into the world?” The master said: “It cannot be imaged.” He said: “And after they came into the world?” The master said: “You too must squeeze in sideways.” Asked: “What is the upward-turning phrase?” The master said: “Manjusri loses his mouth.” He said: “What is the phrase at the gate?” The master said: “A flower stuck in the hair.” Asked: “What is it to surpass a hundred billion?” The master said: “The surpasser cannot consent.”

河中府棲巖山大通院存壽禪師。不如何許人也。姓梅氏。初講經論後入石霜之室。隨緣誘化抵於蒲坂。緇素歸心。僧問。蓮華未出水時如何。師曰。汝莫問出水後蓮華事麼。僧無語。師平居罕言叩之則應。度弟子四百人。尼眾百數。終壽九十有三。諡真寂大師。

Chan Master Cunshou of Datong Cloister on Qiyan Mountain in Hezhong Prefecture. No one knows where he was from (the base text reads ‘bu ru hexu,’ where ‘bu’ is a corruption of ‘zhi’). His surname was Mei. At first he lectured on the sutras and treatises; later he entered Shishuang's room. Following conditions to teach and convert, he reached Puban, where monks and laity gave him their hearts. A monk asked: “What about before the lotus emerges from the water?” The master said: “Why don't you ask about the lotus after it has emerged from the water?” The monk was speechless. In daily life the master rarely spoke, but when questioned he would respond. He ordained four hundred disciples and some hundred nuns. He died aged ninety-three. His posthumous title was Great Master Zhenji.