Jingde Record of the Transmission of the Lamp, Fascicle 15
福州香谿從範禪師。僧到參。師曰。汝豈不是鼓山僧。對曰是。師曰。額上珠為何不見。無對。僧辭師門送召曰。上座。僧迴首。師曰。滿肚是禪。曰和尚是什麼心行。師大笑而已。師因僧披衲衣。示偈曰。
Chan Master Congfan of Xiangxi in Fuzhou. A monk came to call. The master said: “Are you not a monk of Gushan?” He answered: “Yes.” The master said: “Why is the pearl on your forehead not to be seen?” He had no reply. When the monk took his leave, the master saw him to the gate and called after him: “Senior.” The monk turned his head. The master said: “A bellyful of Chan.” The monk said: “Master, what sort of mind is that?” The master merely laughed out loud. On the occasion of a monk putting on his patch robe, the master showed a verse saying:
迦葉上名衣披來須捷機
Kasyapa's robe of great renown—whoever wears it must be of nimble wit.
才分招的箭密露不藏龜
The moment it divides it draws the aimed arrow; exposed in secret it hides no tortoise.
福州羅源聖壽嚴和尚。有僧自泉州迴來參。師補衲次提起示之曰。山僧一衲衣展似眾人見。雲水請兩條莫教露針線快道。僧無對。師曰。如許多時在彼作什麼。
Monk Yan of Shengshou at Luoyuan in Fuzhou. A monk came back from Quanzhou to call on him. As the master was mending his robe, he lifted it up and showed it to him, saying: “This mountain monk's one patch robe, spread open for everyone to see. You cloud-and-water wanderers, supply the next two lines—don't let the needlework show. Speak quickly.” The monk had no reply. The master said: “All that time over there—what were you doing?”
前洪州感潭資國和尚法嗣
Dharma heir of the late Monk Ziguo of Gantan in Hongzhou
安州白兆山竺乾院志圓。號顯教大師。僧問。諸佛心印什麼人傳得。師曰。達磨大師。曰達磨爭能傳得。師曰。汝道什麼人傳得。問如何是直截一路。師曰截。問如何是佛法大意。師曰苦。問如何是道。師曰普。問如何是學人自己。師曰失。問如何(一有是字)得無山河大地去。師曰。不起見。玄則問。如何是佛。師曰。丙丁童子來求火(則師後參法眼方明厥旨住金陵報恩院)。問如何是畢缽羅窟迦葉道場中人。師曰。釋迦牟尼佛。問如何是朱頂王菩薩。師曰。問那箇赤頭漢作麼。
Zhiyuan of the Zhuqian Cloister at Baizhao Mountain in Anzhou, titled Grand Master Xianjiao. A monk asked: “The mind-seal of all buddhas—who can transmit it?” The master said: “Grand Master Bodhidharma.” The monk said: “How could Bodhidharma transmit it?” The master said: “You tell me—who can transmit it?” A monk asked: “What is the straight and cutting road?” The master said: “Cut.” A monk asked: “What is the great meaning of the Buddha-dharma?” The master said: “Suffering.” A monk asked: “What is the Way?” The master said: “All-pervading.” A monk asked: “What is the student's own self?” The master said: “Lost.” A monk asked: “How does one get the mountains, rivers, and great earth to go away?” The master said: “Do not raise a view.” Xuanze asked: “What is buddha?” The master said: “The lad of Bing and Ding comes asking for fire.” (Ze later called on Fayan and only then understood the purport; he dwelt at the Bao'en Cloister in Jinling.) A monk asked: “Who is the person in Kasyapa's sanctuary in the Pippala cave?” The master said: “Sakyamuni Buddha.” A monk asked: “What is the Bodhisattva Vermilion-Crest King?” The master said: “Why ask about that red-headed fellow?”
前濠州思明和尚法嗣
Dharma heirs of the late Monk Siming of Haozhou
襄州鷲嶺善本禪師。因入浴室。有僧問。和尚是離垢底人。為什麼卻浴。師曰。定水湛然滿浴此無垢人。問祖意教意是同是別。師曰。鷲嶺峰上青草森天。鹿野苑中狐兔交橫。
Chan Master Shanben of Jiuling in Xiangzhou. Once, when he entered the bathhouse, a monk asked: “You are a man free of defilement—why do you still bathe?” The master said: “The water of samadhi, brimming and clear, bathes this undefiled man.” A monk asked: “Are the patriarchs' intent and the teachings' intent the same or different?” The master said: “On the crest of Vulture Peak green grasses loom against the sky; in the Deer Park foxes and hares run across one another.”
前潭州大光山居誨禪師法嗣
Dharma heirs of the late Chan Master Juhui of Daguangshan in Tanzhou
潭州谷山有緣禪師。僧問。伶俜之子如何歸向。師曰。會人路不通。曰恁麼即無奉重處也。師曰。我道爾缽盂落地拈不起。問一撥便轉時如何。師曰。野馬走時鞭轡斷。石人撫掌笑呵呵。
Chan Master Youyuan of Gushan in Tanzhou. A monk asked: “How is the lone, forlorn son to turn homeward?” The master said: “For one who understands, the road is blocked.” The monk said: “Then there is nowhere to pay reverence.” The master said: “I tell you, your begging bowl has fallen to the ground and you cannot pick it up.” A monk asked: “When with one push it turns, what then?” The master said: “A wild horse gallops on and whip and bridle snap; the stone man claps his hands, laughing heartily.”
潭州龍興和尚。僧問。一撥便轉時如何。師曰。根不利。問得座披衣時如何。師曰。不端嚴。曰為什麼不端嚴。師曰。不從證得。問如何是道中人。師曰。終日寂攢眉。
Monk Longxing of Tanzhou. A monk asked: “When with one push it turns, what then?” The master said: “Your faculties are not sharp.” A monk asked: “When you take the seat and don the robe, what then?” The master said: “Not dignified.” The monk said: “Why not dignified?” The master said: “It is not attained by realization.” A monk asked: “Who is the person within the Way?” The master said: “All day long, in silence knitting his brows.”
潭州伏龍山和尚(第一世住)僧問。攪長河為酥酪。變大地為黃金時如何。師曰。臂長衫袖短。問隨緣認果如何是果。師曰。雪內牡丹華。問如何是祖師西來意。師曰。爾得恁麼不識痛癢。
The monk of Fulong Mountain in Tanzhou (the first abbot). A monk asked: “When the long river is churned into butter and the great earth is turned into gold, what then?” The master said: “The arms are long, the sleeves are short.” A monk asked: “Following conditions to recognize the fruit—what is the fruit?” The master said: “A peony blossom in the snow.” A monk asked: “What is the meaning of the Patriarch's coming from the west?” The master said: “How can you be so unaware of pain and itch?”
京兆白雲善藏禪師。僧問。如何是深深處。師曰。矮子渡深溪。問赤腳時如何。師曰。何不脫卻。問如何是法法不生。師曰。萬水千山。
Chan Master Shanzang of Baiyun in Jingzhao. A monk asked: “What is the very deepest place?” The master said: “A dwarf crossing a deep stream.” A monk asked: “When barefoot, what then?” The master said: “Why not take them off?” A monk asked: “What is dharma upon dharma never arising?” The master said: “Ten thousand waters, a thousand mountains.”
潭州伏龍山和尚(第二世住)僧問。隨緣認得時如何。師曰。汝道興國門樓高多少。問子不譚父德時如何。師曰。低聲低聲。
The monk of Fulong Mountain in Tanzhou (the second abbot). A monk asked: “When you recognize it in accord with conditions, what then?” The master said: “Tell me, how high is the gate-tower of Xingguo?” A monk asked: “When a son does not speak of his father's virtue, what then?” The master said: “Lower your voice, lower your voice.”
陝府龍峻山和尚。僧問。如何是龍峻山。師曰。佛眼看不見。曰如何是山中人。師曰。作麼。問如何是不知善惡底人。師曰。千聖近不得。曰此人還知有向上事也無。師曰。不知。曰。為什麼不知。師曰。不識善惡說什麼向上事。曰如何。師曰。不見道犴𤞞(上俄寒切下音欲)。問如何是佛向上人。師曰。不戴容。問凡有展拓盡落。今時不展拓時如何。師曰。不展不展。曰畢竟如何。師曰。不拓不拓。
The monk of Longjun Mountain in Shanfu. A monk asked: “What is Longjun Mountain?” The master said: “The Buddha's eye cannot see it.” The monk said: “Who is the person within the mountain?” The master said: “What was that?” A monk asked: “What is a person who knows neither good nor evil?” The master said: “A thousand sages cannot get near him.” The monk said: “Does this person still know there is the matter beyond?” The master said: “He does not know.” The monk said: “Why does he not know?” The master said: “He does not even know good and evil—why speak of the matter beyond?” The monk said: “How is it?” The master said: “Have you not heard of the beast (犴𤞞)?” (The first is read with the e-han cut, the second sounds like yu.) A monk asked: “What is the person beyond buddha?” The master said: “He wears no countenance.” A monk asked: “Whatever is unfolded all falls within the present; when nothing is unfolded, what then?” The master said: “Not unfolding, not unfolding.” The monk said: “After all, what then?” The master said: “Not extending, not extending.”
潭州伏龍山和尚(第三世住)問行盡千山路。玄機事若何。師曰。鳥道不曾棲。
The monk of Fulong Mountain in Tanzhou (the third abbot). A monk asked: “Having walked the thousand mountain paths to their end—what of the mysterious pivot?” The master said: “The birds' road has never been a perch.”
前筠州九峰道虔禪師法嗣
Dharma heirs of the late Chan Master Daoqian of Jiufeng in Yunzhou
新羅清院和尚。問奔馬爭毬誰是得者。師曰。誰是不得者。曰恁麼即不爭是也。師曰。直得不爭亦有過在。曰如何免得此過。師曰。要且不曾失。曰不失處如何鍛鍊。師曰。兩手捧不起。
The monk of Qingyuan in Silla. A monk asked: “Galloping horses vying for the ball—who gets it?” The master said: “Who does not get it?” The monk said: “Then not vying is right.” The master said: “Even winning without vying is still a fault.” The monk said: “How is this fault to be avoided?” The master said: “In essence it was never lost.” The monk said: “How is what was never lost to be tempered?” The master said: “Two hands cannot lift it up.”
洪州泐潭寶峰神黨禪師。僧問。四威儀中如何辨主。師曰。正遇寶峰不脫鞋。問如何是佛法大意。師曰。虛空駕鐵船嶽頂浪滔天。
Chan Master Shendang of Baofeng at Letan in Hongzhou. A monk asked: “Amid the four dignified postures, how is the host to be discerned?” The master said: “You have just met Baofeng without taking off your shoes.” A monk asked: “What is the great meaning of the Buddha-dharma?” The master said: “An iron ship sails the empty sky; on the summit of the peak waves billow to heaven.”
吉州南源山行修號慧觀禪師。亦云光睦和尚。僧問。如何是南源境致。師曰。幾處峰巒猿鳥嘯。一帶平川遊子迷。問如何是南源深深處。師曰。眾人皆見。曰恁麼即淺去也。師曰。也是兩頭遙。
Xingxiu of Nanyuan Mountain in Jizhou, titled Chan Master Huiguan, also called Monk Guangmu. A monk asked: “What is the prospect of Nanyuan?” The master said: “On several peaks and ridges apes and birds cry out; along a stretch of level plain the traveler loses his way.” A monk asked: “What is the very deepest place of Nanyuan?” The master said: “Everyone sees it.” The monk said: “Then it is shallow.” The master said: “That too keeps both ends far apart.”
洪州泐潭明禪師。一日下到客位。眾請師歸方丈。師曰。道得即去。時牟和尚對曰。大眾請師。乃上法堂。問非思量處識情難測時如何。師曰。我不欲違古人。曰不違古人意作麼生。師曰。也合消得禮三拜。僧問。碓擣磨磨不得忘卻。此意如何。師曰。虎口裡活雀兒。問如何是道者。師曰。毛毿毿。曰如何是道者家風。師曰。佛殿前逢尊者。問如何是和尚終日事。師曰。缽盂裡無折筋。曰如何是沙門終日事。師曰。轟轟不借萬人。
Chan Master Ming of Letan in Hongzhou. One day he came down to the guest seats. The assembly asked him to return to the abbot's quarters. The master said: “If you can speak, I will go.” Then Monk Mou answered: “The great assembly invites you.” So he went up to the Dharma hall. A monk asked: “When that which is not the place of thought lies beyond the ken of discriminating consciousness, what then?” The master said: “I do not wish to go against the ancients.” The monk said: “What is the meaning of not going against the ancients?” The master said: “That too deserves the courtesy of three bows.” A monk asked: “The pestle pounds, the mill grinds—one must not forget. What is this meaning?” The master said: “A live sparrow in a tiger's mouth.” A monk asked: “What is a person of the Way?” The master said: “Hair hanging shaggy.” The monk said: “What is the house style of a person of the Way?” The master said: “Meeting an honored one before the Buddha hall.” A monk asked: “What is your task the whole day long, master?” The master said: “In the begging bowl there are no snapped sinews.” The monk said: “What is a sramana's task the whole day long?” The master said: “Rumbling on without borrowing ten thousand men.”
吉州秋山和尚。僧問。如何是祖師西來意。師曰。杉樹子。
Monk Qiushan of Jizhou. A monk asked: “What is the meaning of the Patriarch's coming from the west?” The master said: “A cedar tree.”
洪州泐潭延茂禪師。僧問。如何是古佛心。師曰。終不道土木瓦礫是。問日落西山去林中事若何。師曰。庭前紅華秀室內不知春。
Chan Master Yanmao of Letan in Hongzhou. A monk asked: “What is the mind of the ancient buddha?” The master said: “I will never say that clay, wood, tiles, and gravel are it.” A monk asked: “The sun sets behind the western mountain—how go things in the grove?” The master said: “Red blossoms bloom before the courtyard; within the room spring is not known.”
洪州鳳棲山同安院常察禪師。僧問。如何是鳳棲家風。師曰。鳳棲無家風。曰既是鳳棲為什麼卻無家風。師曰。不迎賓不待客。曰恁麼即四海參尋當為何事。師曰。盤飣自有旁人施。問如何是鳳棲境。師曰。千峰連嶽秀。萬嶂不知春。曰如何是境中人。師曰。孤巖倚石坐不下白雲心。
Chan Master Changcha of the Tong'an Cloister on Fengqi Mountain in Hongzhou. A monk asked: “What is the house style of Fengqi?” The master said: “Fengqi has no house style.” The monk said: “Since it is Fengqi, why has it no house style?” The master said: “No welcoming of guests, no attending on visitors.” The monk said: “Then what should pilgrims from the four seas come seeking?” The master said: “The dishes laid out will be offered by the bystanders.” A monk asked: “What is the scene of Fengqi?” The master said: “A thousand peaks joined with the ranges in beauty; ten thousand ridges unaware of spring.” The monk said: “Who is the person within the scene?” The master said: “Sitting alone on a crag, leaning on a rock—a heart that never comes down from the white clouds.”
洪州泐潭匡悟禪師(第四世住)僧問。如何是直截一路。師曰。恰好消息。曰還通向上事也無。師曰。魚從下過。問如何是閉門造車。師曰。活計一物無。曰如何是出門合轍。師曰。坐地進長安。問香煙馥郁大張法筵。從上宗乘如何舉唱。師曰。莫錯舉似人。曰恁麼即總應如是。師曰。還是沒交涉。問六葉芬芳師傳何葉。師曰。六葉不相續華開果不成。曰豈無今日事。師曰。若是今日即有。曰今日事如何。師曰。葉葉連枝秀華開處處芳。
Chan Master Kuangwu of Letan in Hongzhou (the fourth abbot). A monk asked: “What is the straight and cutting road?” The master said: “Just the right word.” The monk said: “Does it still lead to the matter beyond?” The master said: “Fish pass beneath.” A monk asked: “What is building a cart behind closed doors?” The master said: “In the whole task there is not a single thing.” The monk said: “What is going out the door and fitting the ruts?” The master said: “Sitting where you are, you enter Chang'an.” A monk asked: “With incense smoke fragrant and the Dharma feast spread wide, how do you raise the vehicle handed down from above?” The master said: “Do not raise it wrongly for others.” The monk said: “Then everything should be so.” The master said: “That still misses the point.” A monk asked: “Six fragrant leaves—which leaf did you transmit, master?” The master said: “The six leaves are not continuous; the blossoms open but the fruit does not form.” The monk said: “Is there no matter of today, then?” The master said: “If it is today, there is.” The monk said: “What is the matter of today?” The master said: “Leaf upon leaf the branches bloom; flowers open, fragrant everywhere.”
吉州禾山無殷禪師者福州人也。姓吳氏。七歲依雪峰真覺大師出家。年滿受戒遊方抵筠陽謁九峰。峰許入室。一日謂之曰。汝遠遠而來暉暉(音混)隨眾。見何境界而可修行。由何徑路而能出離。師對曰。重昏廓闢盲者自盲。峰初未許。師於是發明厥旨頓忘知見。先受請止吉州禾山大智院。學徒濟濟。嘗述垂誡十篇。諸方歎伏鹹謂。禾山可以為叢林表則。時江南李氏召而問曰。和尚何處來。師曰。禾山來。曰山在什麼處。師曰。人來朝鳳闕山嶽不曾移。國主重之命居揚州祥光院。復乞入山以翠巖院。乃江西之勝概。遂棲止焉。時上藍院復虛其室。命師來往闡化。號澄源禪師。僧問。學人乍入叢林乞師指示。師曰。於汝不惜。問仰山插鍬意作麼生。師曰。汝問我。曰玄沙踏倒鍬意作麼生。師曰。我問汝。問未辨真宗如何體悉。師曰。頭大尾尖。問咫尺之間為什麼不覩師顏。師曰且與闍梨道一半。曰為什麼不全道。師曰。盡法無民。曰不怕無民請師盡法。師曰。為知己喪身。曰為什麼卻喪身。師曰。好心無好報。問尊者撥眉擊目視育王時如何。師曰。即今也什麼。曰學人如何領會。師曰。莫非摩利支山。問摩尼寶殿有四角一角常露。如何是露底角。師舉手曰。汝打我卻問。汝還會麼。曰不會。師曰。汝爭解打得我。問如何是西來意。師曰。撲破著。問已在紅焰請師烹鍊。師曰。槌下成器。曰恁麼即烹鍊去也。師曰。池州和尚。問四壁打禾中行剗草。和尚赴阿那頭。師曰。什麼處不赴。曰恁麼即同於眾去也。師曰。小師弟子。師建隆元年庚申二月示有微疾。三月二日令侍者啟方丈集大眾。告辭曰。後來學者未識禾山。即今識取珍重。先是大眾為立生藏本國。諡法性禪師。塔曰妙相。
Chan Master Wuyin of Heshan in Jizhou was a man of Fuzhou, surnamed Wu. At seven he left home under Grand Master Zhenjue of Xuefeng. When he came of age he took the precepts, wandered as far as Yunyang, and called on Jiufeng. Jiufeng admitted him to the inner room. One day Jiufeng said to him: “You have come from far away, drifting along with the crowd. What realm do you see that is fit for practice? By what road can you escape?” The master answered: “Heavy gloom opens wide; the blind are blind of themselves.” At first Jiufeng did not accept it. The master then brought that meaning to light and suddenly forgot all knowledge and views. Earlier he had accepted an invitation to dwell at the Dazhi Cloister on Heshan in Jizhou. Students flocked to him. He composed ten pieces of admonition bequeathed to posterity; all quarters sighed in admiration and said that Heshan could serve as a model for the groves. At the time the Li house of Jiangnan summoned him and asked: “Where do you come from, master?” The master said: “From Heshan.” The ruler said: “Where is the mountain?” The master said: “A man comes to court the phoenix palace; the mountain has never moved.” The lord of the realm esteemed him and ordered him to dwell at the Xiangguang Cloister in Yangzhou. He begged leave to enter the mountains again, and since the Cuiyan Cloister was the finest prospect in Jiangxi, he made his dwelling there. At the time the Shanglan Cloister likewise kept its room vacant, and he was ordered to come and go spreading the teaching. He was titled Chan Master Chengyuan. A monk asked: “I have just entered the grove; I beg your instruction.” The master said: “For you I spare nothing.” A monk asked: “What was the meaning of Yangshan planting his hoe?” The master said: “You ask me.” The monk said: “What was the meaning of Xuansha kicking the hoe over?” The master said: “I ask you.” A monk asked: “Not yet discerning the true school, how am I to embody it?” The master said: “Big head, pointed tail.” A monk asked: “Within a foot's distance, why do I not see the master's face?” The master said: “For now I tell you half, acarya.” The monk said: “Why not tell it all?” The master said: “Carry the law to the utmost and there are no people.” The monk said: “I do not fear there being no people—please carry the law to the utmost.” The master said: “To give one's life for a kindred spirit.” The monk said: “Why give one's life?” The master said: “A good heart meets with no good return.” A monk asked: “When the honored one parted his brows and struck his eye gazing at King Asoka, what then?” The master said: “Right now, what?” The monk said: “How am I to understand it?” The master said: “Could it be Mount Marici?” A monk asked: “The mani-jewel hall has four corners, of which one is always exposed—what is the exposed corner?” The master raised his hand and said: “Strike me.” Then he asked: “Do you understand?” The monk said: “No.” The master said: “How could you manage to strike me?” A monk asked: “What is the meaning of the Patriarch's coming from the west?” The master said: “Battered and broken.” A monk asked: “Already within the red flames, please temper me.” The master said: “Beneath the hammer it becomes a vessel.” The monk said: “Then it is tempered.” The master said: “The monk of Chizhou.” A monk asked: “On the four sides they thresh the grain, in the middle row they hoe the weeds—which side do you go to, master?” The master said: “Where would I not go?” The monk said: “Then you are the same as the crowd.” The master said: “Mere disciple-student.” In the first year of Jianlong, a gengshen year, in the second month the master showed signs of a slight illness. On the second day of the third month he had the attendant open the abbot's quarters and gather the great assembly. He took his leave, saying: “Students to come do not yet know Heshan—know it now. Take care.” Before this the assembly had already built his reliquary in his home country. His posthumous title was Chan Master Faxing (Nature of the Dharma), and his stupa was called Miaoxiang (Wondrous Form).
洪州泐潭牟和尚。問如何是學人著力處。師曰。正是著力。問古人卷席意如何。師曰。珍重。便下堂。
Monk Mou of Letan in Hongzhou. A monk asked: “Where should the student put forth effort?” The master said: “Put forth effort right there.” A monk asked: “What was the ancients' meaning in rolling up the mat?” The master said: “Take care,” and came down from the hall.
前臺州湧泉景欣禪師法嗣
Dharma heirs of the late Chan Master Jingxin of Yongquan in Taizhou
台州六通院紹禪師。初參湧泉和尚入室領旨。一日燒畬歸院。泉問。去什麼處來。師曰。燒畬來。泉曰。火後事作麼生。紹曰。鐵蛇鑽不入。泉許之。後居六通院玄侶依附。僧問。不出咽喉唇吻事如何。師曰。待汝一钁斸斷巾子山。我亦不向汝道。問南山有一毒龍如何近得。師曰。非但闍梨千聖亦近不得。人問。承聞南方有一劍話。如何是一劍。師曰。不當鋒。曰頭落又作麼生。師曰。我道不當鋒有什麼頭。其人禮謝而去。師休夏入天台山華頂峰晦跡。莫知所終。
Chan Master Shao of the Liutong Cloister in Taizhou. At first he called on Master Yongquan, entered the inner room, and received the teaching. One day he returned to the cloister from burning a field. Yongquan asked: “Where have you come from?” The master said: “From burning the field.” Yongquan said: “How about the matter after the fire?” Shao said: “An iron snake cannot bore in.” Yongquan approved of him. Later he dwelt at the Liutong Cloister, where seekers of the profound attached themselves to him. A monk asked: “What of the matter that never leaves the throat and lips?” The master said: “Wait until you have chopped through Jinzi Mountain with one mattock blow—still I will not tell you.” A monk asked: “On South Mountain there is a poison dragon—how can one get near it?” The master said: “Not just you, acarya—even a thousand sages cannot get near it.” Someone asked: “I have heard that in the south there is the saying of the one sword—what is the one sword?” The master said: “It does not meet the blade.” The man said: “And if the head falls off, what then?” The master said: “I said it does not meet the blade—what head is there?” The man bowed in thanks and left. At the summer retreat the master entered Huading Peak on Tiantai Mountain and hid his tracks. No one knows where he ended.
前潭州雲蓋山志元禪師法嗣
Dharma heirs of the late Chan Master Zhiyuan of Yungai Mountain in Tanzhou
潭州雲蓋山志罕禪師。僧問。如何是嶽頂浪滔天。師曰。文殊正作鬧。曰正作鬧時如何。曰。不向機前展大悲。
Chan Master Zhihan of Yungai Mountain in Tanzhou. A monk asked: “What are waves billowing to heaven atop the peak?” The master said: “Manjusri is making an uproar.” The monk said: “While he is making the uproar, what then?” The master said: “He does not spread great compassion before the mechanism.”
新羅臥龍和尚。問如何是大人相。師曰。紫羅帳裡不垂手。曰為什麼不垂手。師曰。不尊貴。問十二時中如何用心。師曰。猢猻吃毛蟲。
The monk of Wolong in Silla. A monk asked: “What is the mark of the great person?” The master said: “Inside the purple gauze curtain he does not let down his hands.” The monk said: “Why does he not let down his hands?” The master said: “That would not be honorable.” A monk asked: “Through the twelve hours, how should the mind be used?” The master said: “A monkey munching caterpillars.”
影州天台和尚(先住天台)問古佛向什麼處去。師曰。中央甲第高歲歲出靈苗。問古鏡未磨時如何。師曰。不施功。曰磨後如何。師曰。不照燭。
Monk Tiantai of Yingzhou (he had earlier dwelt at Tiantai). A monk asked: “Where did the ancient buddha go?” The master said: “The central mansion stands high; year after year it puts forth numinous shoots.” A monk asked: “When the ancient mirror is not yet polished, what then?” The master said: “No effort is applied.” The monk said: “After it is polished, what then?” The master said: “It does not reflect candles.”
前潭州谷山藏禪師法嗣
Dharma heirs of the late Chan Master Zang of Gushan in Tanzhou
新羅瑞巖和尚。問黑白兩亡開佛眼時如何。師曰。恐爾守內。問如何是誕生王子。師曰。深宮引不出。
The monk of Ruiyan in Silla. A monk asked: “When black and white are both gone and the Buddha's eye opens, what then?” The master said: “I fear you are guarding the interior.” A monk asked: “What is the newly born prince?” The master said: “Deep in the palace he cannot be led out.”
新羅泊巖和尚。問如何是禪。師曰。古塚不為家。問如何是道。師曰。徒勞車馬跡。問如何是教。師曰。貝葉收不盡。
The monk of Boyan in Silla. A monk asked: “What is Chan?” The master said: “An ancient tomb is not a home.” A monk asked: “What is the Way?” The master said: “In vain are the ruts of carts and horses.” A monk asked: “What is the teaching?” The master said: “The palm leaves cannot hold it all.”