Jingde Record of the Transmission of the Lamp, fascicle 18

湖州清淨和尚

The monk Qingjing of Huzhou

益州永安雪峰和尚

The monk of Yong'an Xuefeng in Yizhou

盧僊德明禪師

Chan Master Deming of Luxian

撫州明水懷忠禪師

Chan Master Huaizhong of Mingshui in Fuzhou

益州懷果禪師

Chan Master Huaiguo of Yizhou

杭州耳相行修禪師

Chan Master Xingxiu of Erxiang in Hangzhou

嵩山安德禪師(已上一十一人無機緣語句不錄)

Chan Master Ande of Mount Song (the above eleven have no recorded encounter dialogue)

青原山行思禪師第六世之三

The third section of the sixth generation of Master Xingsi of Mount Qingyuan

福州雪峰義存禪師法嗣下

Dharma heirs of Xuefeng Yicun of Fuzhou, continued

福州安國院明真大師弘瑫。泉州人也。姓陳氏。幼絕葷茹自誓出家。於龍華寺東禪始圓戒體。而造於雪峰雪峰觀其少俊堪為法器。乃導以本心信入過量。復遍參禪苑獲諸方三昧卻迴雪峰。雪峰問。什麼處來。曰江西來。雪峰曰。什麼處見達磨。曰分明向和尚道。雪峰曰。道什麼。曰什麼處去來。一日雪峰見師忽搊住曰。盡乾坤是箇解脫門。把手教伊入不肯入。曰和尚怪弘瑫不得。雪峰曰。雖然如此爭奈背後許多師僧何。師因舉國師碑文雲。得之於心伊蘭作栴檀之樹。失之於旨甘露乃蒺䔧之園。拈問僧曰。一語須具得失兩意。汝作麼生道。僧舉拳曰。不可喚作拳頭也。師不肯。亦舉拳別雲。只為喚遮箇作拳頭。師受請止囷山毳徒臻集。後閩帥嚮師道德。命居安國寺大闡玄風。徒餘八百矣。僧問。如何是西來意。師曰。是即是莫錯會。問如何是第一句。師曰。問問。問學人上來未盡其機請師盡機。師良久。僧禮拜。師曰。忽到別處人問汝作麼生舉。曰終不敢錯舉。師曰。未出門已見笑具。問如何是達磨傳底心。師曰。素非後躅。問如何是宗乘中事。師曰。不可為老兄散卻眾也。問不落有無之機請師全道。師曰。汝試斷看。問如何是一毛頭事。師拈起袈裟。僧曰。乞師指示。師曰。抱璞不須頻下淚。來朝更獻楚王看。問寂寂無言時如何。師曰。更進一步。問凡有言句皆落因緣方便。不落因緣方便事如何。師曰。桔橰之士頻逢。抱甕之流罕遇。問向上一路千聖不傳。未審和尚如何傳。師曰。且留口吃飯著。問如何是高尚底人。師曰。河濱無洗耳之叟。磻溪絕垂釣之人。問十二時中如何救得生死。師曰。執缽不須窺眾樂。履氷何得步參差。問學人擬問宗乘。師還許也無。師曰。但問。僧擬問。師乃喝出。問目前生死如何免得。師曰。把將生死來。問知有底人為什麼道不得。師曰。汝爺名什麼。問如何是活人之劍。

Hongtao, Great Master Mingzhen of Anguo Yuan in Fuzhou, was a native of Quanzhou and surnamed Chen. In childhood he cut off meat and pungent foods and vowed to leave home. At Dongchan of Longhua Temple he first completed the precept-body. Then he went to Xuefeng. Xuefeng saw that he was young and outstanding, capable of being a vessel of the Dharma. He then guided him with the original mind, and his faith entered beyond measure. He again traveled throughout the Chan groves, attained the samadhi of all quarters, and returned to Xuefeng. Xuefeng asked, “Where have you come from?” He said, “I have come from Jiangxi.” Xuefeng said, “Where did you see Bodhidharma?” He said, “I clearly told the Master.” Xuefeng said, “What did you say?” He said, “Where have you been?” One day Xuefeng saw the Master and suddenly seized him, saying, “The whole universe is a gate of liberation. I take him by the hand and teach him to enter, but he refuses to enter.” He said, “Master, you cannot blame Hongtao.” Xuefeng said, “Even so,” 'What is to be done about the many masters and monks behind you?' The Master then cited the National Teacher's stele inscription, saying, 'When it is attained in the mind, the eranda plant becomes a sandalwood tree. When it is lost in the purport, sweet dew becomes a garden of caltrops.' He held this up and asked a monk, 'A single phrase must possess both senses, gain and loss. How would you say it?' The monk raised his fist and said, 'It cannot be called a fist.' The Master did not approve. He also raised his fist and said in another way, 'It is only because one calls this a fist.' The Master accepted the invitation and stayed at Qun Mountain, where monks gathered in crowds. Later the Min commander admired the Master's virtue and commanded him to reside at Anguo Temple, where he greatly expounded the profound teaching. His disciples numbered more than eight hundred. A monk asked, 'What is the meaning of the Patriarch's coming from the West?' The Master said, 'It is so, but do not misunderstand.' He asked, 'What is the first phrase?' The Master said, 'Ask, ask.' He asked, 'The student has come forward but has not exhausted the mechanism; please, Master, exhaust the mechanism.' The Master remained silent for a long while. A monk bowed. The master said, 'If you suddenly go elsewhere and someone asks you, how would you bring it up?' The monk said, 'I would never dare bring it up wrongly.' The master said, 'Before you have left the gate, you are already a laughingstock.' Question: 'What is the mind transmitted by Bodhidharma?' The master said, 'It was never a later trace.' Question: 'What is the matter within the patriarchal school?' The master said, 'I cannot, for the sake of old brother, disperse the assembly.' Question: 'For the pivotal opportunity that does not fall into being or nonbeing, please, Master, speak it fully.' The master said, 'You try to cut it off and see.' Question: 'What is a matter on the tip of a single hair?' The master picked up his kāṣāya. The monk said, 'I beg the Master to instruct me.' The master said, 'Holding the uncut jade, you need not repeatedly shed tears; tomorrow morning present it again to the King of Chu and see.' Question: 'When silent and without words, how is it?' The master said, 'Take one more step forward.' Question: 'Every word and phrase falls into causes, conditions, and expedient means.' 'What about the matter that does not fall under causes and conditions and expedient means?' The Master said, 'Those with a well-sweep are often met; those who hug a jar are seldom encountered.' Someone asked, 'The supreme path has not been transmitted by a thousand sages. I wonder how the Master transmits it.' The Master said, 'For now, keep your mouth for eating.' Someone asked, 'What is a lofty person?' The Master said, 'By the riverbank there is no old man washing his ears; at Panxi there is no one fishing.' Someone asked, 'Throughout the twelve periods of the day, how can one save oneself from birth-and-death?' The Master said, 'Holding the alms bowl, one need not peer at the pleasures of the crowd; treading on ice, how can one step unevenly?' Someone asked, 'The student intends to ask about the school's vehicle. Does the Master permit it or not?' The Master said, 'Just ask.' As the monk was about to ask, the Master shouted and drove him out. Someone asked, 'How can one avoid birth-and-death before one's eyes?' The Master said, 'Bring birth-and-death here.' Someone asked, 'Why can a person who knows there is [it] not speak of it?' 」The master said, 'What is your father's name?' He asked, 'What is the life-giving sword?'

師曰。不敢瞎卻汝。曰如何是殺人之刀。師曰。只遮箇是。問不犯鋒鋩如何知音。師曰。驢年去。問苦澁處乞師一言。師曰。可殺沈吟。曰為什麼如此師曰。也須相悉好。問常居正位底人還消得人天供養否。師曰。消不得。曰為什麼消不得。師曰。是什麼心行。曰什麼人消得。師曰。著衣吃飯底消得。師舉。稜和尚住招慶時。在法堂東角立謂僧曰。遮裡好致一問。僧便問。和尚為何不居正位。稜曰。為汝恁麼來。曰即今作麼生。稜曰。用汝眼作麼。師舉畢乃曰。他家恁麼問別是箇道理。如今作麼生道。後安國曰恁麼即大眾一時散去得也。師亦自代曰。恁麼即大眾一時禮拜。

(The Master continued:) “I dare not blind you.” He said, “What is the sword that kills people?” The Master said, “Just this is it.” He asked, “Without trespassing on the point, how can one know the tune?” The Master said, “In the year of the donkey.” He asked, “In the bitter and astringent place, I beg the Master for a word.” The Master said, “Extremely hesitant.” He said, “Why is it so?” The Master said, “You also must understand well.” He asked, “Can a person who always dwells in the primary position still be worthy of the offerings of humans and gods?” The Master said, “They are not worthy.” He said, “Why are they not worthy?” The Master said, “What sort of mental activity is that?” He said, “Who is worthy?” The Master said, “The one who wears clothes and eats food is worthy.” The Master cited: When Reverend Leng was residing at Zhaoqing, he stood at the east corner of the Dharma Hall and said to a monk, “This is a good place to raise a question.” 」The monk then asked, “Why does the Venerable not dwell in the proper position?” Leng said, “Because you have come in this way.” [The monk] said, “What about right now?” Leng said, “What use are your eyes?” After the Master had finished bringing this up, he said, “For him to ask like that is another principle. How would you put it now?” Later Anguo said, “If so, then the great assembly can all disperse at once.” The Master also gave his own substitute reply, “If so, then the great assembly should all at once bow in reverence.”

襄州雲蓋山雙泉院歸本禪師(亦曰西雙泉。以隋州有東雙泉故也)京兆府人也。幼出家。十六納戒念法華經。初禮雪峰。雪峰下禪床跨背而坐。師於是省覺。僧問。如何是雙泉。師曰可惜一雙眉。曰學人不會。師曰。不曾煩禹力湍流事不知。問如何是西來的的意。師乃搊住。其僧變色。師曰。我遮裡無遮箇。師手指纖長特異於人。號手相大師。

Chan Master Guiben of Shuangquan Monastery on Yungai Mountain in Xiangzhou (also called West Shuangquan, because Suizhou has East Shuangquan), was a man of Jingzhao Prefecture. He left home as a child. At sixteen he received the precepts and recited the Lotus Sutra. He first paid respects to Xuefeng. Xuefeng got down from the Chan bed and sat astride his back. The master thereupon awakened. A monk asked, 'What is Shuangquan?' The master said, 'What a pity, a pair of eyebrows.' The student said, 'I do not understand.' The master said, 'It has never troubled Yu's strength; it does not know the matter of rushing currents.' He asked, 'What is the true meaning of the coming from the West?' The master then grabbed him. The monk's expression changed. The master said, 'In my place there is no such thing.' The master's fingers were slender and long, extraordinarily so compared with others. He was called the Master of Hand Physiognomy.

韶州林泉和尚(先住巘山)僧問。如何是塵。師曰。不覺成丘山。師謁白雲慈光大師辭出。白雲門送扶師下階曰。款款莫教躂倒。師曰。忽然躂倒又作麼生。白雲曰。更不用扶也。師大笑而退。

Shaozhou Linquan, the monk (formerly residing at Yanshan). A monk asked, 'What is dust?' The master said, 'Unawares, it becomes a mound or mountain.' The master visited Baiyun Ciguang, the Great Master, and took his leave. Baiyun escorted him to the gate, and supporting the master down the steps, said, 'Slowly, slowly; do not let [yourself] trip and fall.' The master said, 'If [I] suddenly trip and fall, then what?' Baiyun said, 'There is even no need to support [you].' The master laughed loudly and withdrew.

洛京南院和尚。問如何是法法不生。師曰。生也。有儒士博覽古今。時人呼為張百會。一日來謁師。師曰。莫是張百會麼。曰不敢。師以手於空畫一畫曰。會麼。曰不會。師曰一尚不會。什麼處得百會來。

The monk Nanyuan of Luojing. Someone asked, “What is it when every dharma is unborn?” The master said, “It is born.” There was a Confucian scholar who had read widely of ancient and modern times; people of the time called him Zhang Baihui. One day he came to pay his respects to the master. The master said, “Are you not Zhang Baihui?” He said, “I do not dare.” The master drew a single stroke in the air with his hand and said, “Do you understand?” He said, “I do not understand.” The master said, “You do not even understand one; where do you get ‘Hundred Understandings’?”

越州洞巖可休禪師。問如何是洞巖正主。師曰。開著。問如何是和尚親切為人處。師曰。大海不宿屍。問如何是向上一路。師舉衣領示之。問學人遠來請師方便。師曰。方便了也。

Chan Master Kexiu of Dongyan in Yuezhou. He asked, 'What is Dongyan's true host?' The Master said, 'It is open.' He asked, 'What is the Master's intimate way of helping people?' The Master said, 'The great ocean does not harbor corpses.' He asked, 'What is the upward path?' The Master lifted his robe collar and showed it to him. He asked, 'This student has come from afar; please, Master, provide expedient means.' The Master said, 'Expedient means have already been provided.'

定州法海院行周禪師。問風恬浪靜時如何。師曰。吹倒南牆。問如何是道中寶。師曰。不露光。曰莫便是否。師曰。是即露也。

Chan Master Xingzhou of Fahai Monastery in Dingzhou. He asked, 'When the wind is calm and the waves are still, how is it?' The Master said, 'Blow down the south wall.' He asked, 'What is the treasure in the Way?' The Master said, 'It does not reveal its light.' He said, 'Is that not it?' The Master said, 'If you say it is, then it is exposed.'

杭州龍井通禪師。處棲上座問。如何是龍井龍。師曰。意氣天然別。神筆畫不成。曰為什麼畫不成。師曰。出群不戴角不與類中同。曰還解行雨也無。師曰。普潤無邊際處處皆結粒。曰還有宗門中事也無。師曰有。曰如何是宗門中事。師曰從來無形段應物不曾虧。問如何是吹毛劍。師曰。拽出死屍著。

Chan Master Tong of Longjing in Hangzhou. The Senior Seat Chuxi asked, 'What is the Longjing dragon?' The Master said, 'Its spirit and bearing are naturally distinct; even a divine painter cannot paint it.' He said, 'Why can it not be painted?' The Master said, 'It stands out from the herd and does not wear horns; it is not the same as others of its kind.' He said, 'Can it also make rain?' The Master said, 'It moistens universally without boundary; everywhere it forms grains.' He said, 'Is there also the matter within the school?' The Master said, 'There is.' He said, 'What is the matter within the school?' The Master said, 'From the beginning it has no form; responding to things, it has never been deficient.' He asked, 'What is the hair-splitting sword?' The Master said, 'Drag out the dead corpse.'

漳州保福院從展禪師福州人也。姓陳氏。年十五禮雪峰為受業師。十八本州大中寺具戒。遊吳楚間。後歸執侍雪峰。一日忽召曰。還會麼。師欲近前。雪峰以杖拄之。師當下知歸。作禮而退。又常以古今方便詢於長慶稜和尚。稜深許之。長慶稜和尚有時雲。寧說阿羅漢有三毒。不說如來有二種語。不道如來無語。只是無二種語。師曰。作麼生是如來語。曰聾人爭得聞。師曰。情知和尚向第二頭道。長慶卻問。作麼生是如來語。師曰。吃茶去(雲居錫雲。什麼處是長慶向第二頭道處)因舉。盤山雲。光境俱亡復是何物。洞山雲。光境未亡復是何物。師曰。據此二尊者商量猶未得勦絕。乃問長慶。如今作麼生道得勦絕。長慶良久。師曰。情知和尚向山鬼窟裡作活計。長慶卻問。作麼生。師曰。兩手扶犁水過膝。一日長慶問。見色便見心。還見船子麼。師曰見。曰船子且置。作麼生是心。師卻指船子(歸宗柔別雲。和尚只解問人)雪峰謂眾曰。諸上座。到望州亭與上座相見了。到烏石嶺與上座相見了。到僧堂前與上座相見了。師舉問鵝湖曰。僧堂前相見即且置只如望州亭烏石嶺什麼處是相見。鵝湖驟步入方丈。師歸僧堂(東禪齊雲。此二尊宿會處是相見不相見。試斷看)梁貞明四年丁丑歲漳州刺史王公欽承道譽創保福禪苑迎請居之。開堂日王公禮跪三請。躬自扶掖升堂。師曰。須起箇笑端作麼。然雖如此再三不容推免。諸仁者。還識麼。若識得便與古佛齊肩。時有僧出方禮拜。師曰。晴乾不肯去要待雨淋頭。僧乃申問曰。郡守崇建精舍大闡真風。便請和尚舉揚宗教。師曰。還會麼。曰恁麼即群生有賴也。師曰。莫把那不淨塗汙人好。僧出禮拜。師曰。大德好與麼莫覆卻船子。問泯默將何為則。師曰。落在什麼處。曰不會。師曰。𥋙(五合切)睡漢出去。師見一僧乃以杖子打露拄。又打其僧頭。僧作痛聲。師曰。

Chan Master Congzhan of Baofu Monastery in Zhangzhou was a native of Fuzhou and surnamed Chen. At fifteen he paid homage to Xuefeng and took him as his teacher for instruction. At eighteen he received full ordination at Dazhong Monastery in his home prefecture. He traveled among the regions of Wu and Chu. Later he returned to attend upon Xuefeng. One day [Xuefeng] suddenly summoned him, saying, 'Do you understand?' The master was about to step forward. Xuefeng blocked him with his staff. The master immediately knew the homeward way. He bowed and withdrew. He also often questioned Elder Changqing Leng about the expedient means of the ancients and moderns. Leng deeply approved of him. At one time Elder Changqing Leng said, 'It is better to say that an arhat has the three poisons than to say that the Tathagata has two kinds of speech. It is not that the Tathagata has no speech; it is just that he has no two kinds of speech.' The master said, 'What is the Tathagata's speech?' He said, 'How could a deaf man hear it?' The master said, 'I knew full well that the Elder was speaking from the second head.' Changqing then asked, 'What is the Tathagata's speech?' The master said, 'Go drink tea.' 」（Yunju Xi said, 'Where is the place where Changqing speaks from the second head?') Then he cited Panshan's saying, 'When both light and object have perished, what is it then?' Dongshan said, 'When light and object have not yet perished, what is it then?' The master said, 'According to the discussion of these two venerable ones, they still have not been able to cut it off completely.' Thereupon he asked Changqing, 'Now how would you speak so as to cut it off completely?' Changqing was silent for a long while. The master said, 'Sentiment 'I know the Preceptor is making a living in a mountain ghost's cave.' Changqing then asked, 'What is it like?' The Master said, 'With both hands holding the plow, water passes over the knees.' One day Changqing asked, 'Seeing form, one immediately sees the mind.' "Do you see Chuanzi?" The Master said, "I see." He said, "Set Chuanzi aside for now. How is it?" "It is the mind." The Master then pointed to Chuanzi. (Guizong Rou's separate saying: "The Master only knows how to question people. 」) Xuefeng said to the assembly, 'Venerable ones, at Wangzhou Pavilion I met with the venerable ones. At Wushi Ridge I met with the venerable ones. In front of the monks' hall I met with the venerable ones.' The Master brought this up and asked Ehu, 'As for meeting in front of the monks' hall, let that be set aside for now. But at Wangzhou Pavilion and Wushi Ridge, where is the meeting?' Ehu quickly strode into the abbot's quarters. The Master returned to the monks' hall. (Dongchan Qi said, 'As for the place where these two venerable adepts met, is it meeting or not meeting? Try to decide.') In the dingchou year, the fourth year of Zhenming of the Liang dynasty, Lord Wang, prefect of Zhangzhou, reverently esteeming his renown in the Way, founded Baofu Chan Garden and invited him to reside there. On the day of opening the hall, Lord Wang bowed and knelt and requested three times. He personally assisted him up into the hall. The Master said, 'Why must you make a joke of it? Even so, having been asked three times, it is impossible to decline. Good people, do you recognize? If you recognize, then you will be shoulder to shoulder with the ancient buddhas.' 」At that time a monk came forward and was just bowing. The Master said, “When it is clear and dry you refuse to go; you wait until the rain soaks your head.” The monk then asked further, “The commandery governor has reverently built a monastery and greatly proclaims the true teaching. Please, Reverend, expound and promote the essentials of the teaching.” The Master said, “Do you understand?” The monk said, “If so, then all living beings have something to rely on.” The Master said, “It would be better not to smear people with that impurity.” The monk came forward and bowed. The Master said, 'Great Virtue, it is good to be like this; do not capsize the boat.' Someone asked, 'When quiescent and silent, what should one take as the rule?' The Master said, 'Where does it fall?' He said, 'I do not understand.' The Master said, 'Sleepyhead, get out!' (In the base text this character is written as '𥋙'.) The Master saw a monk and then struck an exposed pillar with his staff. He also struck that monk's head. The monk cried out in pain. The Master said:

那箇為什麼不痛。僧無對(玄覺代雲。貪行拄杖)問摩騰入漢一藏分明。達磨西來將何指示。師曰。上座行腳事作麼生。曰不會。師曰。不會會取好。莫傍家取人處分。若是久在叢林。麁委些子遠近。可以隨處任真。其有初心後學未知次序。山僧所以不惜口業。向汝道塵劫來事。只在如今還會麼。然佛法付囑國王大臣郡守。昔同佛會今方如是。若是福祿榮貴則且不論。只如當時受佛付囑底事。還記得麼。若識得便與千聖齊肩。儻未識得直須諦信。此事不從人得。自己亦非言多。去道轉遠。直道言語道斷心行處滅。猶未是在。久立珍重。異日上堂大眾雲集。師曰。有人從佛殿後過見是張三李四。從佛殿前過為什麼不見。且道佛法利害在什麼處。僧曰。為有一分麁境所以不見。師乃叱之。自代曰。若是佛殿即不見。僧曰。不是佛殿還可見否。師曰。不是佛殿見什麼。問十二時中如何據驗。師曰。恰好據驗。曰學人為什麼不見。師曰。不可更揑目去也。問主伴重重極十方而齊唱。如何是極十方而齊唱。師曰。汝何不教別人問。問因言辯意時如何。師曰。因什麼言。僧低頭良久。師曰。擊電之機徒勞佇思。問欲入無為海須乘般若船。如何是般若船。師曰。便請。曰便恁麼進去時如何。師曰。也是涅槃堂裡漢。師見僧吃飯乃托缽曰。家常。僧曰。和尚是什麼心行。有尼到參。師曰。阿誰。侍者報曰。覺師姑。師曰。既是覺師姑用來作麼。尼曰。仁義道中即不無。師自別雲。和尚是什麼心行(玄覺因舉。法眼見僧擔土。乃以一塊土放擔上雲。吾助汝。僧雲。謝和尚慈悲。法眼不肯。有一僧別雲。和尚是什麼心行。法眼便休。玄覺徵雲。此三則語一般別有道理。什麼處是心行處)閩帥遣使送朱記到。師上堂曰。去即印住住即印破。僧曰。不去不住用印奚為。師乃打之。僧曰。恁麼即山鬼窟裡全因今日也。

(The Master continued:) “Why does that one not hurt?” The monk had no reply. (Xuanjue said in his stead: “Greedy conduct—the staff.”) Someone asked: “When Matanga entered Han, the whole canon was clear. What did Bodhidharma indicate by coming from the West?” The Master said: “How is the Senior Monk’s pilgrimage?” He said: “I do not understand.” The Master said: “If you do not understand, you had better understand. Do not go from house to house taking people’s instructions. If you have long been in the assembly... Lin. I have roughly comprehended a little of what is near and far; one can be true wherever one is. But there are beginners and later learners who do not know the sequence. This mountain monk therefore does not spare verbal karma and tells you: the matters from dust-kalpas past are only in the present. Do you understand? Yet the Buddha-dharma was entrusted to kings, great ministers, and commandery governors. In the past they were together in the Buddha's assembly; only now are they thus. As for blessings, emoluments, glory, and nobility, let us set those aside. What about the matter of receiving the Buddha's entrustment at that time? Do you still remember? If you can recognize it, you are shoulder to shoulder with a thousand sages. If you have not yet recognized it, you must simply believe firmly. This matter is not obtained from others; nor is it oneself. The more words there are, the farther one turns from the Way. Even to say directly that the path of words is cut off and the place of mental activity is extinguished is still not it. You have stood for a long time; take care.' Another day, when he ascended the hall and the great assembly gathered, the Master said: 'Someone passes behind the Buddha hall and sees that it is Zhang San and Li Si. Passing in front of the Buddha hall, why do you not see them? Tell me, where is the crucial point of the Buddhadharma?' A monk said: 'Because there is a portion of coarse object, therefore one does not see them.' The Master then shouted at him. He himself answered on his behalf: 'If it is the Buddha hall, then one does not see them.' The monk said: 'If it is not the Buddha hall, can they still be seen?' The Master said: 'If it is not the Buddha hall, what do you see?' Someone asked: 'During the twelve periods of the day, how does one verify it?' The Master said: 'Exactly right for verification.' He said: 'Why does the student not see?' 」The Master said, “You must not further press your eyes and go.” Question: “Host and companions, layer upon layer, reach the ten directions and sing in unison. What is ‘reaching the ten directions and singing in unison’?” The Master said, “Why do you not have someone else ask?” Question: “When one uses words to dispute the meaning, how is it?” The Master said, “By what words?” The monk lowered his head for a long while. The Master said, “For the opportunity of a lightning strike, standing and pondering is futile.” Question: “Wishing to enter no "To cross the sea, one must ride the boat of prajñā. What is the boat of prajñā?" The Master said, "Please go ahead." He said, "What if one just enters in this way?" The Master said, "He too is a man in the Nirvana Hall." The Master saw a monk eating and then held out his bowl, saying, "Home fare." The monk said, "What is the Reverend's intention?" A nun came to consult. The Master said, "Who is it?" The attendant reported, "Sister Jue." 」The Master said, “Since it is Nun Jue who uses it, what for?” The nun said, “In the way of benevolence and righteousness, it is not absent.” The Master himself offered a separate saying: “What sort of mental conduct does the Reverend have?” (Xuanjue then cited: Fayan saw a monk carrying earth; then he placed a clod of earth on his load and said, “I help you.” The monk said, “Thank you, Reverend, for your compassion.” Fayan did not approve. A certain monk offered a separate saying: “The Reverend is What kind of mental action?” Fayan then stopped. Xuanjue questioned, saying, “These three sayings are alike, yet there is a separate principle. What is the place of mental action?”) The commander of Min sent an envoy to deliver a vermilion seal. The Master ascended the hall and said, “If you go, the seal abides; if you stay, the seal is broken.” A monk said, “If one neither goes nor stays, what is the seal for?” The Master then struck him. The monk said, “If so, then the mountain ghost’s cave is entirely because of today.”

師默而已(玄覺雲。什麼處是山鬼窟。叢林中道住在不去不住處。便是山鬼窟。所以打破。如此商量正是鬼窟。且道。保福打伊意作麼生)師問僧。什麼處來。曰江西。師曰。學得底那。曰拈不出。師曰。作麼生(法眼別雲。謾語)僧無對。師舉洞山真讚雲。徒觀紙與墨不是山中人。僧問。如何是山中人。師曰。汝試貌掠看。曰若不黠兒幾成貌掠。師曰。汝是黠兒。曰和尚是什麼心行。師曰。來言不豐。師見僧數錢乃展手曰。乞我一錢。曰和尚因何到恁麼地。師曰。我到恁麼地。曰若到恁麼地將取一文去。師曰。汝為何到恁麼地。師問僧什麼處來。曰江西觀音。師曰。還見觀音麼。曰見。師曰。左邊見右邊見。曰見時不歷左右(法眼別雲如和尚見)問如何是入火不燒入水不溺。師曰。若是水火即被燒溺。師問飯頭。鑊闊多少。曰和尚試量看。師以手作量勢。曰。和尚莫謾某甲。師曰。卻是汝謾我。問欲達無生路應須識本源。如何是本源。師良久卻問侍者。適來僧問什麼。其僧再舉。師乃喝出。曰我不患聾。問學人近入叢林乞師全示入路。師曰。若教全示我卻禮拜汝。師見一僧乃曰。汝作什麼業來得恁麼長大。曰和尚短多少。師蹲身作短勢。僧曰。和尚莫謾人好。師曰。卻是汝謾我。師令侍者屈隆壽長老雲。但獨自來莫將侍者來。壽曰。不許將來爭解離得。師曰。大殺恩愛。壽無對。師自代曰。更謝和尚上足傳示。師住保福僅一紀。學眾常不下七百。其接機利物不可備錄。閩帥禮重為奏命服。唐天成三年戊子示有微疾。僧入丈室問訊。師謂之曰。吾與汝相識年深。有何方術相救。僧曰。方術甚有。聞說和尚不解忌口(法燈別雲。和尚解忌口麼)又謂眾曰。吾旬日來氣力困劣別無他。只是時至。僧問。時既至矣。師去即是住即是。師曰道。曰恁麼即某甲不敢造次。師曰。失錢遭罪。言訖跏趺告寂。

(The monk continued speaking; the Master simply remained silent.) (Xuanjue said, "Where is the mountain-ghost cave? In the Chan groves it is said that dwelling in the place of neither going nor staying is precisely the mountain-ghost cave. Therefore it is smashed. To deliberate in this way is exactly a ghost cave. But tell me, what was Baofu's intention in striking him?") The Master asked a monk, "Where have you come from?" He said, "Jiangxi." The Master said, "That which you have learned, eh?" He said, "I cannot pick it out." The Master said, "How is it?" (Fayan separately said, "Deceptive words.") The monk had no reply. The Master brought up Dongshan's portrait eulogy and said, "Merely observing paper and ink, one is not a mountain person." The monk asked, "What is a mountain person?" The Master said, "Try sketching it and see." He said, "Had I not been a clever fellow, I would almost have become a sketch." The Master said, "You are a clever fellow." ” said: “What is the Master’s mental activity?” The Master said: “Your words are not abundant.” The Master saw a monk counting money, then stretched out his hand and said: “Give me one coin.” He said: “Why has the Master come to such a state? .” The Master said, “I have reached such a state.” He said, “If you have reached such a state, take one coin and go.” The Master said, “Why have you reached such a state?” The Master asked a monk, “Where have you come from?” He said, 'Jiangxi Guanyin.' The Master said, 'Do you see Guanyin?' He said, 'I see.' The Master said, 'Do you see on the left or on the right?' He said, 'When seeing, I do not pass through left and right.' (Fayan Another saying: “As the Master sees it.”) [Someone] asked: “How is it that entering fire one is not burned and entering water one is not drowned?” The Master said: “If it is fire and water, then one is burned and drowned.” The Master asked the rice-cook: “How wide is the cauldron?” 」 said: 'Master, try measuring.' The Master made a measuring gesture with his hand. He said: 'Master, do not deceive me.' The Master said: 'It is you who deceive me.' Someone asked: 'If one wishes to reach the path of no-birth, one should recognize the original source. What is the original source?' The Master was silent for a long time, then asked the attendant: 'What did that monk just ask?' That monk repeated it. The Master then shouted him out. He said: 'I am not suffering from deafness.' Someone asked: 'This student has recently entered the monastery and begs the Master to fully reveal the way of entry.' The Master said: 'If I were to fully reveal it, then I should bow to you.' The Master saw a monk and said: 'What karma have you done to come to be so tall?' He said: 'How much shorter is the Master?' The Master crouched down and made a short gesture. The monk said: 'Master, do not deceive people!' The Master said: 'It is you who deceive me.' 」The Master ordered an attendant to invite Elder Longshou, saying, “Just come alone; do not bring your attendant.” Longshou said, “If I am not allowed to bring him, how can I manage to part from him?” The Master said, “Greatly excessive affection.” Longshou had no reply. The Master answered on his behalf, saying, “I further thank the Reverend’s senior disciple for conveying the instruction.” The Master resided at Baofu for only twelve years. The assembly of students was regularly no fewer than seven hundred. His responding to capacities and benefiting beings cannot be fully recorded. The military commissioner of Min, honoring him with ceremony, memorialized the throne for his appointment. He was convinced. In the wuzi year, the third year of Tiancheng of the Tang, he showed signs of a slight illness. A monk entered the abbot's quarters to inquire after him. The master said to him: 'You and I have known each other for many years. What method do you have to save me?' The monk said: 'The method is very...' Yes. I have heard that the Master does not observe dietary restrictions." (Fadeng's alternate saying: "Does the Master observe dietary restrictions?") The Master also said to the assembly: "For the past ten days my strength has been weak and depleted; there is nothing else. It is simply that my time has come." ”A monk asked, “The time has already arrived. Is the Master departing or remaining?” The Master said, “Speak.” The monk said, “If so, I dare not be presumptuous.” The Master said, “Losing money and suffering punishment.” After speaking, he crossed his legs and announced his entry into quiescence.

即三月二十一日也。

It was the twenty-first day of the third month.

泉州睡龍山道溥號弘教大師。福州福唐人也。姓鄭氏。寶林院受業。自雪峰印心住五峰。上堂曰。莫道空山無秖待。便歸方丈。僧問。凡有言句不出大千頂。未審頂外事如何。師曰。凡有言句不是大千頂。曰如何是大千頂。師曰。摩醯首羅天猶是小千界。問初心後學近入叢林方便門中乞師指示。師敲門枋。僧曰。向上還有事也無。師曰有。曰如何是向上事。師再敲門枋。

Daopu of Shuilongshan in Quanzhou, styled Great Master Hongjiao. He was a native of Futang in Fuzhou, surnamed Zheng. He received his training at Baolin Monastery. After receiving the mind-seal from Xuefeng, he resided at Wufeng. Ascending the hall, he said, 'Do not say that the empty mountain has nothing to wait for.' Then he returned to the abbot's quarters. A monk asked, 'Whatever words and phrases there are do not go beyond the summit of the great chiliocosm. I wonder how matters beyond the summit are.' The Master said, 'Whatever words and phrases there are are not the summit of the great chiliocosm.' He said, 'What is the summit of the great chiliocosm?' The Master said, 'The Maheśvara Heaven is still a small chiliocosm.' He asked, 'A beginner and junior student, having recently entered the monastery, begs the Master for instruction within the gate of expedient means.' The Master knocked on the doorframe. The monk said, 'Is there still an upward matter or not?' The Master said, 'There is.' He said, 'What is the upward matter?' The Master again knocked on the doorframe.

杭州龍興宗靖禪師台州人也。初參雪峰密承宗印。乃自誓充飯頭服勞逾十載。嘗於眾堂中袒一膊釘簾。雪峰覩而記曰。汝向後住持有千僧。其中無一人衲子也。師悔過辭歸故鄉住六通院。錢王命居龍興寺。有眾千餘唯三學講誦之徒。果如雪峰所誌。周廣順初年八十一。錢王請於寺之大殿演無上乘。黑白駢擁。僧問。如何是六通奇特之唱。師曰。天下舉去。問如何是六通家風。師曰。一條布衲一斤有餘。僧問。如何是學人進前一路。師曰。誰敢謾汝。曰豈無方便。師曰。早是屈抑也。問如何是和尚家風。師曰。早朝粥齋時飯。曰更請和尚道。師曰。老僧困。曰畢竟作麼生。師大笑而已。錢王特加禮重屢延入府。以始住院署六通大師。顯德元年甲寅季冬月示滅。壽八十四。塔於大慈山。

Chan Master Zongjing of Longxing in Hangzhou was a native of Taizhou. He first studied under Xuefeng and secretly received the ancestral seal. He then vowed to serve as rice cook and labored for over ten years. Once, in the assembly hall, with one arm bared, he nailed up a curtain. Xuefeng saw this and prophesied, saying, "In the future, when you dwell as abbot, you will have a thousand monks, but among them there will not be a single patch-robed monk." The master repented of his fault, took his leave, returned to his native place, and resided at Liutong Yuan. King Qian ordered him to reside at Longxing Temple. He had over a thousand followers, but they were only lecturing and reciting students of the Three Learnings. It turned out exactly as Xuefeng had foretold. In the first year of the Guangshun era of the Zhou, he was eighty-one. King Qian invited him to the temple's great hall to expound the Supreme Vehicle. Monastics and laity thronged shoulder to shoulder. A monk asked, "What is Liutong's extraordinary proclamation?" The master said, "Take it up throughout the world." He asked, "What is Liutong's family style?" The master said, "A single cloth robe weighs more than a catty." A monk asked, "What is the one road for a student to advance?" The Master said, 'Who would dare deceive you?' He said, 'Is there no expedient means?' The Master said, 'Already it is a compromise.' He asked, 'What is the Master's family style?' The Master said, 'Morning gruel, noon rice.' He said, 'Please, Master, say more.' The Master said, 'This old monk is sleepy.' He said, 'After all, how is it?' The Master simply laughed loudly. King Qian especially honored him and repeatedly invited him into the palace. Because he first took up residence in the monastery, he was appointed Great Master of the Six Penetrations. In the last month of winter of the jia-yin year, the first year of the Xiande era, he manifested extinction. He lived to be eighty-four. His stupa was on Daci Mountain.

福州南禪契璠禪師上堂曰。若是名言妙句諸方總道了也。今日眾中還有超第一義者。致得一句麼。若有即不孤負於人。時有僧問。如何是第一義。師曰。何不問第一義。曰見問。師曰。已落第二義也。問古佛曲調請師和。師曰。我不和汝雜亂底。曰未審為什麼人和。師曰。什麼處去來。

Chan Master Qifan of Nanchan in Fuzhou ascended the hall and said: 'As for famous words and wonderful phrases, all the various quarters have already spoken them all. Today, among this assembly, is there anyone who transcends the first principle? Can you produce a single phrase? If there is, then you do not fail people.' At that time a monk asked: 'What is the first principle?' The master said: 'Why not ask the first principle?' He said: 'I have asked.' The master said: 'You have already fallen into the second principle.' He asked: 'The ancient Buddhas' melody—please, Master, harmonize it.' The master said: 'I will not harmonize with your muddled one.' He said: 'I wonder for whom you harmonize.' The master said: 'Where have you been?'

越州諸暨縣越山師鼐號鑒真禪師。初參雪峰而染指。後因閩王請於清風樓齋。坐久。舉目忽覩日光。豁然頓曉。而有偈曰。

Shinai of Yue Mountain in Zhuji County, Yuezhou, whose sobriquet was Chan Master Jianzhen. He first studied under Xuefeng and got a taste of it. Later, because the King of Min invited him to a vegetarian feast at Qingfeng Tower, he sat for a long time. Raising his eyes, he suddenly saw the sunlight, and was instantly and completely enlightened. Then he had a verse that said:

清風樓上赴官齋此日平生眼豁開

On Qingfeng Tower I attended the official vegetarian feast; on this day my eyes opened wide as never before in my life.

方知普通年遠事不從蔥嶺路將來

Only then did I know that the distant affair of the Putong years did not come by way of the Congling road.

歸呈雪峰。雪峰然之。僧問。如何是佛身。師曰。汝問那箇佛身。曰釋伽佛身。師曰。舌覆三千界。師臨終時集眾。示一偈曰。

He returned and presented it to Xuefeng. Xuefeng approved it. A monk asked, “What is the Buddha-body?” The Master said, “Which Buddha-body are you asking about?” He said, “Shakyamuni’s Buddha-body.” The Master said, “The tongue covers the three thousand worlds.” When the Master was about to pass away, he gathered the assembly. He showed a verse, saying:

眼光隨色盡耳識逐聲消

The eye’s light follows forms and is exhausted; ear consciousness pursues sounds and vanishes.

還源無別旨今日與明朝

Returning to the source has no other purport—today and tomorrow.

偈畢跏趺而逝。

When the verse was finished, he sat cross-legged in lotus posture and passed away.

南嶽金輪可觀禪師福州福唐人也。姓蘇氏。依石佛寺齊合禪師披剃戒度既圓。便參雪峰。雪峰曰。近前。師方近前作禮。雪峰舉足蹋之。師忽然冥契。師事十二載。復歷叢林止南嶽法輪峰。師上堂謂眾曰。我在雪峰遭他一蹋。直至如今眼不開。不知是何境界。僧問。如何是西來意。師曰。不是。大眾夜參後下堂。師召曰大眾。眾迴首。師曰。看月。大眾看月。師曰月似彎弓少雨多風。眾無對。問古人道。毘盧有師法身有主。如何是毘盧師法身主。師曰。不可床上安床。問如何是日用事。師拊掌三下。僧曰。學人未領此意。師曰。更待什麼。問從上宗乘如何為人。師曰。我今日未吃茶。曰請師指示。師曰。過也。問正則不問請師傍指。師曰。抱取貓兒去。師問僧。什麼處來。曰華光。師即托出閉門。僧無對。問路逢達道人不將語默對未審將何對。師曰。咄出去。師問僧。作麼生是覿面事。曰請師鑒。師曰。恁麼道還當麼。曰故為即不可。師曰。別是一著。問如何是靈源一路。師曰。蹋過作麼。雪峰院主有書來招師曰。山頭和尚年尊也長老何不再入嶺一轉。師迴書曰。待山頭和尚別有見解即入嶺。有僧問。如何是雪峰見解。師曰。我也驚。

Chan Master Keguang of Jinlun on Mount Nanyue was a man of Futang in Fuzhou, surnamed Su. He received tonsure under Chan Master Qihe at Shifo Temple. Once his ordination was fully conferred, he went to call on Xuefeng. Xuefeng said, “Come closer.” Just as the master stepped forward and bowed, Xuefeng raised his foot and stepped on him. The master suddenly had a silent awakening. He served him for twelve years. He then traveled through the monasteries and stopped at Falun Peak on Mount Nanyue. When the master ascended the hall and addressed the assembly, he said, “At Xuefeng I suffered his one trample. All the way until Nowadays the eye is not open. One does not know what state this is. A monk asked, 'What is the meaning of the coming from the West?' The Master said, 'It is not.' After the evening assembly, the great assembly left the hall. The Master called out, 'Great assembly!' The assembly turned their heads. The Master said, 'Look at the moon.' The great assembly looked at the moon. The Master said, 'The moon is like a curved bow—little rain, much wind.' The assembly had no reply. Someone asked, 'The ancients said: Vairocana has a teacher; the dharmakaya has a lord.' 'How is Vairocana, the teacher and lord of the Dharma body?' The master said, 'You must not set a bed upon a bed.' [Someone] asked, 'What is the matter of daily use?' The master clapped his hands three times. The monk said, 'This student has not understood this meaning.' The master said, 'What are you waiting for?' [Someone] asked, 'How does the supreme vehicle from the patriarchs guide people?' The master said, 'I have not drunk tea today.' He said, 'Please, Master, instruct me.' The master said, 'You have missed it.' [Someone] asked, 'If it is the direct, I do not ask; please, Master, point it out obliquely.' The master said, 'Take the cat and go.' The master asked a monk, 'Where have you come from?' He said, 'Huaguang.' The master immediately pushed him out and closed the door. The monk had no reply. [Someone] asked, 'When one meets on the road a person who has reached the Way, one does not respond with speech or silence; I do not know with what to respond.' The master said, 'Ho! Get out.' The master asked a monk, 'What is the matter directly before your face?' He said, 'Please, Master, discern it.' ” The Master said, “Spoken that way, is it still fitting?” He said, “If it is done deliberately, then it is not permissible.” The Master said, “That is another move.” Someone asked, “What is the one road of Lingyuan?” The Master said, “Why step across it?” The abbot of Xuefeng Monastery sent a letter inviting the Master, saying, “The monk at the head of the mountain is advanced in years. Why does the Elder not enter the mountains for another trip?” The Master replied in a letter, “Wait until the monk at the head of the mountain has a different understanding; then I will enter the mountains.” A monk asked, “What is Xuefeng’s understanding?” The Master said, “I too am startled.”

泉州福清院玄訥禪師高麗人也。初住福清道場傳象骨之燈。學者歸慕。泉守王公問。如何是宗乘中事。師叱之。僧問。如何是觸目菩提。師曰。闍梨失卻半年糧。曰為什麼失卻半年糧。師曰。只為圖他一斗米。問如何是清淨法身。師曰。蝦蟇曲蟮。問教雲。唯一堅密身一切塵中現。如何是堅密身。師曰。驢馬貓兒。曰乞師指示。師曰。驢馬也不會。問如何是物物上辨明。師展一足示之。師住福清三十年。大闡玄風終於本山。

Chan Master Xuanne of Fuqing Monastery in Quanzhou was a man of Goryeo. He first resided at the Fuqing practice site and transmitted the lamp of Xianggu. Students turned to him in admiration. The Quanzhou prefect Lord Wang asked, "What is the matter within the patriarchal vehicle?" The Master shouted at him. A monk asked, "What is the bodhi that meets the eye?" The Master said, "Ācārya, you have lost half a year's provisions." The monk said, "Why have I lost half a year's provisions?" The Master said, "Only because you covet a peck of his rice." He asked, "What is the pure dharmakāya?" The Master said, "Toads and earthworms." He asked, "The teaching says: 'There is only one solid and dense body, appearing in all dust.' What is the solid and dense body?" The Master said, "Donkeys, horses, and cats." He said, "I beg the Master to point it out." The Master said, "Donkeys and horses do not understand either." He asked, "What is to be clearly discerned in each thing?" The Master stretched out one foot to show him. The Master resided at Fuqing for thirty years. He greatly propagated the profound teaching and finally ended at this mountain.

韶州雲門山文偃禪師。姑蘇嘉興人也。姓張氏。初參睦州陳尊宿發明大旨。後造雪峰而益資玄要。因藏器混眾。於韶州靈樹敏禪師法席居第一座。敏將滅度遺書於廣主。請接踵住持。師不忘本以雪峰為師。開堂日廣主親臨曰。弟子請益。師曰。目前無異路(法眼別雲。不可無益於人)師雲。莫道今日謾諸人好抑不得。已向諸人道遮裡作一場狼藉。忽遇明眼人見謂之一場笑具。如今亦不能避得也。且問爾諸人。從上來有什麼事。欠少什麼。向爾道無事亦是謾爾也。須到遮田地始得。亦莫趁口頭亂問。自己心裡黑漫漫地。明朝後日大有事在。爾若是根性遲迴。且向古人建化門庭東覻西覻看。是箇什麼道理。汝欲得會麼。都緣是汝自家無量劫來妄想濃厚。一期聞人說著便生疑心。問佛問祖。向上向下求覓解會。轉沒交涉。擬心即差。況復有言。莫是不擬心麼。更有什麼事。珍重。師上堂雲。我事不獲已。向爾諸人道直下無事。早是相埋沒了也。爾諸人更擬進步。向前尋言逐句求覓解會。千差萬巧廣設問難。只是贏得一場口滑。去道轉遠有什麼休歇時。此箇事若在言語上。三乘十二分教豈是無言語。因什麼更道教外別傳。若從學解機智得。只如十地聖人說法如雲如雨。猶被呵責。見性如隔羅縠。以此故知。一切有心天地懸殊。雖然如此若是得底人。道火不可燒。口終日說事不曾掛著唇齒。未曾道著一字。終日著衣吃飯。未嘗觸一粒米掛一縷線。雖然如此猶是門庭之說也。須實得恁麼始得。若約衲僧門下。句裡呈機徒勞佇思。直饒一句下承當得。猶是瞌睡漢。師雲。三乘十二分教橫說竪說。天下老和尚縱橫十字說。與我捻針鋒許說底道理來看。恁麼道死馬醫。雖然如此且有幾箇到此境界。不敢望汝言中有響句裡藏鋒。瞬目千差風恬浪靜。伏惟尚饗珍重。師上堂雲。諸兄弟。盡是諸方參尋知識決擇生死。

Chan Master Wenyan of Yunmen Mountain in Shaozhou was a native of Jiaxing in Gusu and surnamed Zhang. He first studied under Chen Zunsu of Muzhou and awakened to the great purport. Later he went to Xuefeng and further deepened his resources in the profound essentials. Thereupon he concealed his ability and mingled with the assembly. At the dharma seat of Chan Master Min of Lingshu in Shaozhou, he occupied the position of first seat. When Min was about to enter parinirvana, he left a letter with the Lord of Guang, requesting that he succeed him as abbot. The Master did not forget his roots, and took Xuefeng as his teacher. On the day of opening the hall, the Lord of Guang came in person and said, “Disciple requests instruction.” The Master said, “Before your eyes there is no other road.” (Fayan offered a separate saying: “One must not be without benefit to people.”) The Master said, “Do not say that today I am deceiving you all. But having no choice, I tell you people: here I have made a complete mess. If a clear-eyed person suddenly saw it, he would call it a laughingstock. Now I cannot avoid it either. Moreover, I ask you all: from the first, what matter is there? What are you lacking?” "Saying to you that there is nothing to do is also deceiving you. You must reach this stage before you can attain it. Also, do not take advantage of your mouth to ask wildly. Your own mind is pitch-black and boundless. Tomorrow and the day after, there will be great matters indeed. If your faculties are slow and dull, then for the time being look east and west around the gates and courtyards where the ancients established their teaching. What principle is this? Do you want to understand? It is all because your own delusive thoughts have been thick since beginningless kalpas. As soon as once you hear someone speak of it, you give rise to doubt. You ask about the Buddha and ask about the Patriarchs; you seek understanding upward and downward. The more you do so, the more irrelevant it becomes. As soon as you intend the mind, you are already off; how much more so when there are words. Could it be not intending the mind? What further matter is there? Take care." The master ascended the hall and said: "I cannot help it. I tell you all: directly there is nothing to do, and already you have buried yourselves. If you all further intend to advance a step, going forward seeking words and chasing phrases, seeking intellectual understanding, with a thousand differences and ten thousand clever devices broadly setting up questions and challenges. It only wins you a bout of glib talk. It carries you farther from the Way—when would there be any rest? If this matter were in words, would the Three Vehicles and the Twelve Divisions of the teachings be without words? Why then further teach a separate transmission outside the teachings? If it could be attained through learning, understanding, intellect, and cleverness, then even the sages of the ten stages, who expound the Dharma like clouds and rain, are still censured; their seeing the nature is like looking through thin silk gauze. From this we know that all intentional mind is as far apart as heaven and earth. Although it is like If this is a person who has attained it, it is said that fire cannot burn him; though his mouth speaks of things all day long, it has never touched his lips and teeth, and he has never spoken a single word. Though he wears clothes and eats food all day long, he has never touched a single grain of rice or been attached to a single thread. Even so, this is still a teaching of the gate and courtyard. One must truly attain it thus before it is possible. If we consider it from the standpoint of the patch-robed monks' gate, to display one's mechanism in phrases is a vain effort of lingering thought. Even if one can take it on beneath a single phrase, one is still a sleepy fellow. ”The master said: “In the Three Vehicles and the Twelve Divisions of the teachings, it is expounded horizontally and vertically. The old monks under heaven expound it crisscross in all directions. Bring forth for me the principle you can speak to the extent of a needle’s tip and let me see. Speaking in this way is doctoring a dead horse. Even so, there are a few who reach this realm. I do not dare expect that in your words there is an echo, or in your phrases a hidden edge. In the blink of an eye, a thousand differences; the wind is calm, the waves are still. I humbly pray you enjoy the offering; take care.” The master ascended the hall and said: “All brothers, you are all from all quarters, seeking good teachers to decide life and death.”

到處豈無尊宿垂慈方便之詞。還有透不得底句麼。出來舉看。老漢大家共爾商量。時有僧出來禮拜擬舉次師雲。去去西天路迢迢十萬餘。問學人簇簇地商量箇什麼。雲。大眾久立。師雲。舉一則語。教汝直下承當。早是撒尿著汝頭上。直饒捻一毫頭。盡大地一時明得。也是剜肉作瘡。雖然如此汝亦須實到遮箇田地始得。若未切不得掠。虛卻須退步向自己根腳下推尋看。是箇甚麼道理。實無絲髮與汝作解會與汝作疑惑。汝等各各且當人一段事大用現前。更不煩汝一毫頭氣力。便與祖佛無別。自是諸人信根淺薄惡業濃厚。突然起得許多頭角。擔缽囊千鄉萬裡受屈。且汝諸人有什麼不足處。大丈夫漢阿誰無分。觸目承當得猶是不著便。不可受人欺謾取人處分。才見老和尚動口。便好把特石驀口塞。便是屎上青蠅相似鬪競接將去。三箇五箇聚頭地商量。苦屈。兄弟。他古德一期為爾諸人不奈何。所以方便垂一言半句通汝入路。遮般事拈放一邊。獨自著些子筋骨。豈不是有少許相親處。快與快與。時不待人出息不保入息。更有什麼身心別處閑用。切須在意在意珍重。師雲。盡乾坤把一時將來著汝眼睫上。爾諸人聞恁麼道。不敢望爾出來性𭟡把老漢打一摑。且緩緩子細看。是有是無。是箇什麼道理。直饒向遮裡明得。若遇衲僧門下好搥折兩腳。汝若是箇人。聞說道什麼處有老宿出世。便好驀面唾汙我耳目。汝若不是箇腳手。才聞人舉便當荷得早落第二機也。汝且看。他德山和尚才見僧上來拽拄杖便打趁。睦州和尚才見入門來。便雲。且放汝三十棒。或時雲見成公案自餘之輩合作麼生。若是一般掠虛漢。食人涎唾記得一堆。一擔骨董到處逞。驢唇馬嘴誇我解問十轉五轉話。饒爾從朝問到夜論劫。恁麼還曾夢見也未。什麼處是與人著力處。似遮般底。有人屈衲僧齋。也道我得飯吃。堪什麼共語。

(The Master continued:) How could there not be, everywhere, words of compassionate skillful means from venerable elders? Is there any phrase you cannot penetrate? Come forward and present it; this old fellow will discuss it together with all of you. At that time, a monk came forward and bowed. He bowed and was about to bring it up. The Master Said: "Go, go." The road to the Western Heaven stretches far, over a hundred thousand [li].” asked: “ What are the students crowding together and discussing?” Said: “The assembly has stood for a long time.” The master said: “Bring up One phrase. It teaches you to directly take it upon yourself. This is already pissing on your head. Even if you can twirl a single hair-tip and at once understand the whole great earth, it is still gouging out flesh to make a sore. Even so, you must actually reach this stage before it will do. If not yet, by no means grasp at emptiness. Instead, you must step back and investigate beneath your own feet: what principle is this? In reality there is not a hair's breadth for you to form an intellectual understanding or to form doubt. You people, each of you, for the one matter of the person at hand, the great function is present before you. It does not require even a hair-tip of your effort, and you are immediately no different from the patriarchs and buddhas. It is only that you people have shallow roots of faith and thick evil karma. Suddenly you raise up so many horns and heads, carry your bowls and bags through a thousand villages and ten thousand miles, and suffer humiliation. And what deficiency do you people have? Which great man is without a share? Even if you can accept it as it meets your eyes, it is still not quite apt. You must not be deceived and cheated by others or take orders from others. The moment you see the old monk move his mouth, you had best take a stone and suddenly stuff it into his mouth. Then you are like bluebottle flies on dung, vying with one another to snatch it up. Three or five gather together to discuss. How bitter and wronged! Brothers, those ancient worthies for a time could do nothing with you people, and so as an expedient they let fall a word or half a phrase to open a way in for you. This kind of matter—set it aside. On your own, put in a bit of sinew and bone. Would that not be somewhat closer? Be quick, be quick. Time does not wait for people. The out-breath does not guarantee the in-breath. What other body and mind is there to use idly elsewhere? You must earnestly take care, take care, and cherish it.' The Master said, 'Bring the whole of heaven and earth all at once.' On your eyelashes. You. When everyone heard this kind of talk, I do not dare hope that you will come out; with your fiery temper, you would beat this old man. One slap.” (In the base text, this character is written as “𭟡” , i.e., dry) “Just look slowly and carefully. It is Existence is nonexistence. What principle is this? Even if you understand clearly at this point, if you encounter the gate of a patch-robed monk It would be good to pound and break both legs. If you are a person, hear. Say where there is an old master appearing in the world; then it would be good. Spitting right in my face and defiling my ears and eyes. If you are not a capable hand, as soon as you hear someone raise it, you should immediately be able to shoulder it, and you have already fallen into the second opportunity. Just look: that Master Deshan, as soon as he saw a monk come forward, grabbed his staff and immediately struck and drove him off. As soon as Master Muzhou saw someone come in the door, he would say, 'For now I spare you thirty blows.' Sometimes he would say, 'For a ready-made public case, what should the rest of you do?' If one is a common sort of emptiness-plundering fellow, eating people's drool and remembering a pile, carrying a load of curios and showing off everywhere—donkey lips, horse With your mouth you boast, 'I understand questions and ten-turn five-turn words.' Even if you question from morning to night and discuss kalpas, even so, have you ever dreamed of it? Where is the place to apply effort for others? People like this, when someone invites a patch-robed monk to a meal, also say, 'I get food to eat.' What are they worth conversing with?

他日閻羅王面前不取爾口解說。諸兄弟。若是得底人他家依眾遣日。若也未得切莫容易。過時。大須子細。古人大有葛藤相為處。即如雪峰和尚道。盡大地是汝。夾山雲。百草頭識取老僧。市門頭認取天子。樂普雲。一塵才舉大地全收。一毛師子全身。總是汝把取翻覆思量日久歲深。自然有箇入路。此事無爾替代處。莫非各在當人分上。老和尚出世只是為爾證明。汝若有少許來由。且昧爾亦不得。爾若實未得方便撥汝。則不可兄弟一等是蹋破草鞋。拋卻師僧父母行腳。直須著些子精彩始得實。若有箇入頭處遇著一個咬豬狗腳手。不惜性命入泥入水相為。有可咬嚼。劄上眉毛高掛缽囊。拗折拄杖。十年二十年擬取徹頭。莫愁不成辦。直是今生未得徹頭。來生亦不失人身。向此箇門中亦乃省力。不虛孤負平生。亦不孤負師僧父母十方施主。直須在意。莫空遊州獵縣橫擔柱杖一千二千里走趁。遮邊經冬那邊過夏。好山水堪取性。多齋供易得衣缽。苦屈圖他一粒米。失卻半年糧。如此行腳有什麼利益。信心檀越把菜粒米作麼生消得。直須自看。時不待人。忽然一日眼光落地到來前頭將什麼抵擬。莫一似落湯螃蟹手腳忙亂。無爾掠虛說大話處。莫將等閑空過時光。一失人身萬劫不復。不是小事。莫據目前。古人尚道朝聞道夕死可矣。況我沙門。日夕合履踐箇什麼事。大須努力。努力珍重。師雲。汝等沒可恁麼了見人道著祖意。便問箇超佛越祖之談。汝且喚那箇為佛那箇為祖。且說箇超佛越祖底道理。問箇出三界。爾把將三界來看。有什麼見聞覺知隔礙著爾有什麼聲色可與爾了了什麼椀。以阿那箇為差殊之見。他古聖不奈何。橫身為物道箇舉體全真物物覿體不可得。我向爾道。直下有什麼事。早是相埋沒了也。爾若實未有入頭處。且中私獨自參詳。除卻著衣吃飯屙屎送尿。更有什麼事。無端起得許多妄想作什麼。

(The Master continued:) On another day, before King Yama, he will not accept your verbal explanations. Brothers, if you are one who has attained, such a one simply follows the assembly and passes the days. If you have not yet attained, do not let time pass easily. You must be very careful. The ancients had many tangled ways of helping one another. For example, Venerable Xuefeng said, 'The whole great earth is you.' Jiashan said, 'At the tips of the hundred grasses, recognize the old monk; at the gate of the market, recognize the Son of Heaven.' Lepu said, 'As soon as one mote of dust is raised, the whole great earth is gathered up; one hair, the lion's whole body.' In every case, if you take these up and turn them over in thought for days and years, naturally there will be a way in. In this matter there is no place for a substitute for you. It is all a matter of each person's own portion. The old Master's appearance in the world is only to certify you. If you have the slightest basis, then he cannot conceal you either. If you truly have not attained, to use expedient means to prod you—that will not do. Brothers, it is all the same as wearing out straw sandals. Cast aside your teachers, monks, father and mother, and go on pilgrimage. You must simply have a bit of spirit/brilliance before it can be real. If you have a place of entry and encounter a pair of hands and feet that bite pigs and dogs, do not spare your life; enter mud and water to act for him. When there is something to bite and chew, tie up your eyebrows, hang your bowl bag high, and snap your staff. For ten or twenty years, intend to attain thorough understanding. Do not worry that it will not be accomplished. Even if in this life you do not attain thorough understanding, in the next life you also will not lose your human body. Toward In this gate, too, one saves effort. One does not vainly let down one's whole life, nor let down one's teachers, monks, parents, and alms-givers of the ten directions. You must simply be mindful. Do not vainly roam through prefectures and hunt through counties, carrying your staff across your shoulders, running around for a thousand or two thousand li—wintering here, summering there. Good mountains and waters can gratify one's disposition; with many vegetarian offerings, robes and bowls are easy to obtain. Toil and humble yourself scheming for a single grain of rice, yet lose half a year's provisions. What benefit is there in such pilgrimage? Faithful donors offer vegetables and grains of rice—how will you digest them? You must look into this yourself. Time does not wait for people. Suddenly one day, when your eyesight falls to the ground, what will you use to meet what comes before you? Do not be like a crab dropped into boiling water, hands and feet in confusion. There is no place for you to make empty boasts and talk big. Do not let time pass idly. Once you lose the human body, for ten thousand kalpas there is no return. This is no small matter. Do not rely on the present. The ancients still said, 'If one hears the Way in the morning, one may die in the evening, and it is acceptable.' How much more for us śramaṇas: day and night, what matter should we practice? You must make great effort. Make effort and take care.' The Master said: 'If you have not yet been able to be like that, when you see someone speaking of the Patriarch's meaning, you immediately ask about a talk that surpasses Buddhas and patriarchs. But tell me, what do you call Buddha, what do you call Patriarch? And just explain the principle that surpasses Buddhas and patriarchs. You ask about escaping the three realms. Take the three realms and look at them. What seeing, hearing, perceiving, and knowing obstructs you?' What sounds and forms are there that can be given to you? What bowl have you finished? Which one do you take as the view of difference? The ancient sages could do nothing about it. They lay down their bodies for the sake of things. They speak of the whole body as completely true. For every thing, direct encounter with its essence is unattainable. I tell you: right here and now, what matter is there? You have already been buried and obscured. If you truly have not yet found an entry point, then for now, privately and alone, investigate carefully. Aside from wearing clothes, eating, defecating, and urinating, what other matter is there? Why do you needlessly stir up so many delusions?