Jingde Record of the Transmission of the Lamp, fascicle 18

更有一般底。恰似等閑相似。聚頭學得箇古人話路。識性記持妄想卜度。道我會佛法了也。只管說葛藤取性過時。更嫌不稱意。千鄉萬裡拋卻老爺孃師僧和尚。作遮去就遮般打約野禿有什麼死急行腳去。師上堂雲。故知時運澆漓迨於像季。近日師僧北去禮文殊。南去遊衡嶽。若恁麼行腳名字比丘徒消信施。苦哉苦哉。問著黑似漆相似。只管取性過時。設使有三箇兩箇。枉學多聞記持話路。到處覓相似言語印可老宿。輕忽上流作薄福德業。他日閻羅王釘爾之時。莫道無人向爾說。若是初心後學。直須著精神莫空記人說。情多虛不如少實。向後只是自賺。有什麼事近前。師上堂大眾雲集。師以拄杖指面前雲。乾坤大地微塵諸佛總在裡許。爭佛法各覓勝負。還有人諫得麼。若無人諫得。待老漢與爾諫。時有僧出雲。便請和尚諫。師雲。遮野狐精。師雲。汝諸人傍家行腳。皆是河南海北各各盡有生緣。所在還自知得麼。試出來舉看。老漢與汝證明。有麼有麼出來。汝若不知老漢謾爾去也。汝欲得知若生緣在北。北有趙州和尚。五臺山有文殊。總在遮裡。若生緣在南。南有雪峰臥龍西堂鼓山。總在遮裡。汝欲得識麼。欲得識向遮裡識取。若不見亦莫掠虛。見麼見麼。且看老僧騎佛殿出去也。珍重。師上堂雲。天親菩薩無端變作一條楖𣗖木杖。乃畫地一下雲。塵沙諸佛盡向遮裡葛藤。便下堂。師雲。我看爾諸人二三機中不能覯得。空披衲衣何益。汝還會麼。與汝注破。久後諸方若見老宿舉一指竪一拂子云是禪是道。拽拄杖打破頭便行。若不如此。盡是天魔眷屬壞滅吾宗。汝若不會。且向葛藤社裡看。我尋常向汝道。微塵剎土三世諸佛。西天二十八祖唐土六祖。盡在拄杖頭上說法。神通變現聲應十方。一任縱橫。爾還會麼。若不會且莫掠虛。然雖據實實是諦見也未。直饒到此田地。未曾夢見衲僧。

(The Master continued:) There is yet another kind. It is just like something ordinary. Gathering together, they learn one thing. The ancients’ tracks of speech: with consciousness-nature remembering and retaining, with deluded thought conjecturing, saying, ‘I have understood the Buddhadharma!’—just chattering on with tangles. The vine, taking its nature, is out of season. Moreover, one dislikes that it is not satisfactory. Having gone a thousand villages and ten thousand li, casting aside old father and mother, teachers, monks, and preceptors. The Master ascended the hall and said, 'Making such a move, making such an appointment—what desperate hurry does a wild baldhead have to go on pilgrimage for?' : “Thus we know that the times are decadent and have reached the final phase of the Semblance Dharma. These days monks and teachers go north to pay homage to Mañjuśrī and south to visit Mount Heng. If they go on pilgrimage in this way, bhikṣus in name only vainly consume the faithful’s offerings. How painful! How painful! When questioned, they are like pitch-black lacquer. They only follow their own inclinations and let the time pass. Even if there are three or two of them, they vainly study broad learning, memorizing and retaining words and sayings. Everywhere they seek similar words and phrases to receive the seal of approval from old adepts. They slight those of superior attainment and create karma of scant merit.” On the day when King Yama nails you, do not say— No one speaks to you. If you are a beginner or a later student. You must apply your spirit; do not vainly remember what others say. Much feeling is false; it is better to have a little that is true. Later, you will only be cheating yourself. “If there is anything, come forward.” The Master ascended the hall, and the great assembly gathered. The Master pointed in front with his staff and said, “Heaven and earth, the great earth, and all the Buddhas, as numerous as dust motes, are all in there. They contend over the Buddha-dharma, each seeking victory or defeat. Is there anyone who can remonstrate?” "Hm. If no one can admonish you, wait for this old man to admonish you." At that time a monk came forward and said, "Then please, Master, admonish." The Master said, "This wild fox spirit." The Master said, "You people, wandering from house to house on pilgrimage, are all from south of the river and north of the sea; each and every one of you has your own native place. Do you know where it is? Try coming forward and bring it up. This old man will certify it for you. Is there any? Is there any? Come forward. If you do not know, this old man is deceiving you." You wish to know whether your native place is in the North. In the North there is Zhao. The monk of Zhou. On Mount Wutai there is Mañjuśrī. Always present. Here. If your native place is in the south, in the south there are Xuefeng, Wolong, Xitang, and Gushan. They are all here. You Do you want to recognize it? If you want to recognize it, recognize it right here. If you do not see it, do not make empty claims either. Do you see? Do you see? Just watch the old monk ride the Buddha Hall out. Take care. The master ascended the hall and said, 'The Bodhisattva Tianqin has no Duan transformed into a single juli-wood staff.' Then he drew a line on the ground and said: 'The Buddhas, numerous as dust and sand, all turn toward this in the entanglement." Then he left the hall. The master said: "I see you people, among the two or three mechanisms, cannot encounter... What benefit is there in vainly wearing the monk's robe? Do you understand? I will make it clear to you. Later, if in the various quarters you see an old master raise one finger or hold up a whisk and say, 'This is Chan, this is the Way,' seize a staff, break his head, and go. If you do not do so. All are retinues of heavenly demons, destroying my lineage. If you do not understand, then go look in the kudzu-vine thicket. I ordinarily tell you: the buddhas of the three times in lands as numerous as dust motes, the twenty-eight patriarchs of the Western Heaven, and the six patriarchs of the Tang land are all preaching the Dharma on the tip of the staff. Their spiritual powers transform and manifest, and their voices respond throughout the ten directions, freely at will. Can you understand? If you cannot, then do not grasp at phantoms. But although this is grounded in reality, is it truly true seeing or not? Even if you reach this stage, you have not yet dreamed of a patch-robed monk.

沙彌在三家村裡不逢一人。師驀起以拄杖劃地一下雲。總在遮裡。又劃一下雲。總從遮裡出去也珍重。師上堂雲。和尚子。衲僧直須明取衲僧鼻孔。且作麼生是衲僧鼻孔。眾皆無對。師雲。摩訶般若波羅蜜大普請下去。師上堂雲。諸和尚子。饒爾道有什麼事。猶是頭上著頭。雪上加霜。棺木裡瞠眼。炙瘡瘢上著艾燋。遮箇一場狼藉不是小事。爾合作麼生各自覓取箇託生處。好莫空遊州獵縣。只欲捉搦閑話。待老和尚口動。便問禪問道向上向下如何若何。大卷抄了塞在皮袋裡卜度。到處火鑪邊三箇五箇聚頭。口喃喃舉更道。遮箇是公才語。遮箇是從裡道出語。遮箇是就事上道底語。遮箇是體語體。爾屋裡老爺老孃。噇卻飯了只管說夢便道我會佛法了也。將知爾行腳驢年得箇休歇麼。更有一般底。才聞人說箇休歇處。便向陰界裡閉眉閤眼。老鼠孔裡作活計。黑山下坐鬼趣裡。體當便道得箇入頭路。夢見麼。似遮般底殺一萬箇。有什麼罪過。喚作打底。不遇作家。至竟只是箇掠虛漢。爾若實有箇見處。試捻來看共爾商量。莫空不識好惡矻矻地聚頭說閑葛藤。莫教老漢見捉來勘不相當搥折腳。莫道不道。爾還皮下有血麼。以拄杖一時趁下。問如何是佛法大意。師曰。春來草自青。師問新羅僧。將什麼物過海。曰草賊敗也。師引手曰。汝為什麼在我遮裡。曰恰是。師曰。更𨁝跳。問牛頭未見四祖時如何。師曰。家家觀世音。曰見後如何。師曰。火裡蟭蟉吞大蟲。問如何是雲門一句。師曰。獵月二十五。問如何是雪嶺泥牛吼。師曰。天地黑。曰如何是雲門木馬嘶。師曰。山河走。問從上來事請師提綱師曰。朝看東南暮看西北。曰便恁麼領會時如何。師曰。東屋裡點燈西屋裡暗坐。問十二時中如何即得不空過。師曰。向什麼處著此一問。曰學人不會請師舉。師曰。將筆硯來。僧乃取筆硯來。師作一頌曰。

(The master continued:) 'The novice in three households does not meet a single person.' The master suddenly rose, with his staff He drew a line on the ground and said, "It is always here." He drew another line and said, "It always goes out from here." also. Take care.” The Master ascended the hall and said, “Monks, a patch-robed monk must directly understand the patch-robed monk’s nostrils. And what exactly are the patch-robed monk’s nostrils?” The assembly had no reply. The Master said, “Mahāprajñāpā Luomi. The great communal work—go down.’ The Master ascended the hall and said: “All you monks, even if you say there is some matter, it is still adding a head on top of a head, frost on top of snow, staring with wide eyes inside a coffin, applying scorched moxa to a moxa-burn scar. This is a complete mess and not a small matter. How should you act? Each of you must seek a place to be reborn. Best not to idly roam the prefectures and hunt through the counties, only wanting to snatch at idle talk and waiting for the old monk’s mouth to move.” Then they ask about Chan and ask about the Way: "Upward or downward, how or what?" Having copied out large scrolls, they stuff them into their skin bags and conjecture. . Everywhere, by the stove, in groups of three and five, they gather together. Mumbling with his mouth, he brought it up. Moreover Said: This is Gongcai. Speech. This is speech spoken from within. This is speech spoken with regard to things. This is speech of substance. The substance is the old man and old woman in your house. Having gobbled down your food, you just talk in your sleep and then say, “I have understood the Buddha Dharma!” Do you realize that as a pilgrim you will never get a rest—not in the year of the donkey? Moreover, there is another type: as soon as they hear someone speak of a place of rest, they close their brows and shut their eyes in the dark realm, ply their trade in a mouse hole, and sit at the foot of Black Mountain, in the ghost realm. Taking it as realization, they then say they have found a way in. Are you dreaming? If one killed ten thousand of this sort, what offense would there be? This is called laying a foundation. If they do not meet an adept, in the end they are just a fellow who plunders emptiness. If you truly have a point of insight, try to pick it out and show it, and I will discuss it with you. Do not, empty and unable to tell good from bad, toil away gathering together and talking idle kudzu vines. Do not let this old man see you. I will seize you and examine you. If it does not match, I will pound and break your legs. Do not say I did not say it. Do you still have blood beneath your skin?” He drove them all off at once with his staff. Someone asked: “What is the great meaning of the Buddha-dharma?” The master said: “When spring comes, the grass is naturally green.” The master asked a Silla monk: “Bring “What thing crosses the sea?” Said: “The grass bandit is defeated.” The Master extended his hand and said: “Why are you here with me?” Said: “Exactly so.” The Master said: “Jump again.” (In the base text this character is written as “𨁝”.) Asked: “When Niutou had not yet seen the Fourth Patriarch, how was it?” The Master said: “In every household, Guanyin.” Said: “After seeing, how was it?” The Master said: “In the fire, a cicada swallows a tiger.” 」Question: “What is Yunmen’s one phrase?” The Master said: “The twenty-fifth day of the twelfth month.” (The base text reads “Hunting Month.”) Question: “What is the Snowy Ridge mud ox roaring?” The Master said: “Heaven and earth are black.” Said: “What is Yunmen’s wooden horse neighing?” The Master said: “Mountains and rivers run.” Question: “Please, Master, give the outline of the matter from the beginning.” The Master said: “In the morning look to the southeast; at dusk... “Look to the northwest.” He said: “What if one understands it just like this?” The Master said: “Light a lamp in the east room and sit in the dark in the west room.” He asked: “During the twelve periods of the day, how can one avoid passing them in vain?” The Master said: “Where would you place this question?” He said: “The student does not understand; please, Master, bring it up.” The Master said: “Bring the brush and inkstone.” The monk then fetched the brush and inkstone. The Master made a verse, saying:

舉不顧即差互擬思量何劫悟

When it is raised and you do not look, you are immediately astray. If you set about deliberating, in what kalpa will you awaken?

問如何是學人自己。師曰。遊山翫水。曰如何是和尚自己。師曰。賴遇維那不在。問一口吞盡時如何。師曰。我在汝肚裡。曰和尚為什麼在學人肚裡。師曰。還我話頭來。問如何是道。師曰去。曰學人不會請師道。師曰。闍梨公憑分明何得重判。問生死到來如何排遣。師展手曰。還我生死來。問如何是父母不聽。不得出家。師曰淺。曰學人不會。師曰深。問如何是學人自己。師曰。汝怕我不知。問萬機俱盡時如何。師曰。與我拈卻佛殿來與汝商量。曰佛殿豈關他事。師喝曰。遮謾語漢。問如何是教外別傳一句。師曰。對眾將來。曰直得恁麼時如何。師曰。照從何立。問如何是和尚家風。師曰。門前有讀書人。問如何是透法身句。師曰。北斗裡藏身。問如何是西來意。師曰。久雨不晴。又曰。粥飯氣。問古人橫說竪說猶未知向上關棙子。如何是向上關棙子。師曰。西山東嶺青問如何是西來意。師曰。河裡失錢河裡漉。師有時坐良久。僧問何似釋迦當時。師曰。大眾立久快禮三拜。師嘗有頌曰。

Question: "What is the student's own self?" The Master said: "Roaming the mountains and playing in the waters." Said: "What is the Master's own self?" The Master said: "Fortunately the weina is not here." Question: "What about when one swallows everything in one gulp?" The Master said: "I am in your belly." Said: "Why is the Master in the student's belly?" The Master said: "Give me back my words." Question: "What is the Way?" The Master said: "Go." Said: "The student does not understand; please, Master, speak the Way." The Master said: "Acharya, your official credentials are clear—how can you judge them again?" Question: "When birth and death arrive, how should one dispel them?" The Master stretched out his hand and said: "Give me back my birth and death." Question: "What about 'If one's parents do not consent, one may not leave home'?" The Master said: "Shallow." Said: "The student does not understand." The Master said: "Deep." ” Question: “What is the student’s own self?” The master said: “Are you afraid that I don’t know?” Question: “What about when the myriad activities are all exhausted?” The master said: “Remove the Buddha hall for me, and I will discuss it with you.” He said: “How does the Buddha hall have anything to do with that?” The master shouted and said: “This fellow with his deceitful words!” Question: “What is the one phrase of the special transmission outside the teachings?” The master said: “Bring it out before the assembly.” 」 said: 'When one has directly reached such a moment, how is it?' The Master said: 'From where is illumination established?' Someone asked: 'What is the Master's family style?' The Master said: 'There is a scholar before the gate.' Someone asked: 'What is the phrase that penetrates the Dharmakāya?' The Master said: 'Hide yourself in the Northern Dipper.' Someone asked: 'What is the meaning of the coming from the West?' The Master said: 'Long rain does not clear.' He also said: 'The smell of rice and gruel.' ” He asked: 'The ancients spoke horizontally and vertically, yet still did not know the upward gate-latch. What is the upward gate-latch?' The Master said: 'West Mountain, East Ridge, green.' He asked: 'What is the meaning of the coming from the West?' The Master said: 'Money lost in the river—strain it out in the river.' Sometimes the Master sat for a long time. A monk asked: 'How does it compare to Shakyamuni at that time?' The Master said: 'The assembly has stood for a long time; quickly make three bows.' The Master once had a verse, saying:

雲門聳峻白雲低水急遊魚不敢棲

Yunmen towers steep and sheer, white clouds lie low; the water rushes, and swimming fish dare not rest.

入戶已知來見解何煩再舉轢中泥

Having entered the door, one already knows the understanding he brings; why trouble to raise again the mud in the ruts?

衢州南臺仁禪師。問如何是南臺境。師曰。不知貴。曰畢竟如何。師曰。闍梨即今在什麼處。師後遷住本郡鎮境寺而終。

Chan Master Ren of Nantai in Quzhou. He asked: 'What is the realm of Nantai?' The Master said: 'Not knowing is precious.' He said: 'Ultimately, how is it?' The Master said: 'Where are you, Acarya, right now?' Later the Master moved to reside at Zhenjing Temple in the same prefecture, where he passed away.

泉州東禪和尚初開堂。僧問。人王迎請法王出世。如何提唱宗乘即得不謬於祖風。師曰。還奈得麼。曰若不下水焉知有魚。師曰。莫閑言語。問如何是佛法最親切處。師曰。過也。問學人末後來請師最先句。師曰。什麼處來。問如何是學人己分事。師曰苦。問如何是佛法大意。師曰。幸自可憐生剛要異鄉邑。

The monk of Dongchan in Quanzhou first opened the hall. A monk asked, 'The human king welcomes and invites the Dharma King to appear in the world. How should one expound the vehicle of the school so as not to deviate from the ancestral style?' The master said, 'Can you handle it?' [The monk] said, 'If one does not enter the water, how can one know there are fish?' The master said, 'No idle words.' He asked, 'What is the most intimate point of the Buddha Dharma?' The master said, 'You have missed it.' He asked, 'The student, having come later, asks the master for the very first phrase.' The master said, 'Where have you come from?' He asked, 'What is the student's own matter?' The master said, 'Bitter.' He asked, 'What is the great meaning of the Buddha Dharma?' The master said, 'You are pitiable enough as you are, yet you insist on another country town.'

餘杭大錢山從襲禪師。雪峰之上足也。自本師印解洞曉宗要。常曰。擊關南鼓唱雪峰歌。後入浙中謁錢王。王欽服道化。命居此山而闡法焉。僧問。不因王請不因眾聚。請師直道西來的的意。師曰。那邊師僧過遮邊著。曰學人不會乞師指示。師曰。爭得恁麼不識好惡。問閉門造車出門合轍。如何是閉門造車。師曰。造車即不門。汝作麼生是轍。曰學人不會乞師指示。師曰。巧匠施工不露斤斧。

Chan Master Congxi of Daqian Mountain in Yuhang was a senior disciple of Xuefeng. Having received his own master's seal of understanding, he thoroughly comprehended the essentials of the lineage. He often said, 'Beat the Guannan drum and sing the Xuefeng song.' Later he entered central Zhejiang and had an audience with King Qian. The king admired and submitted to his transformative teaching, and ordered him to reside on this mountain and expound the Dharma. A monk asked, 'Not because of the king's invitation, not because of the assembly's gathering—please, Master, directly speak the precise meaning of the coming from the West.' The Master said, 'The teacher-monk over there—pass over to this side.' The monk said, 'This student does not understand; I beg the Master to instruct me.' The Master said, 'How can you be so unable to tell good from bad?' The monk asked, 'Making a cart behind closed doors, when going out it fits the ruts. What is making a cart behind closed doors?' The Master said, 'As for making the cart, I do not ask; how do you understand the ruts?' (The base text reads 'bu men'; it is suspected to be a corruption of 'bu wen.') The monk said, 'This student does not understand; I beg the Master to instruct me.' ”The master said, “A skilled craftsman carries out his work without exposing his axe.”

福州永泰和尚。問承聞和尚見虎是否。師作虎聲。僧作打勢。師曰。遮死漢。問如何是天真佛。師乃拊掌曰。不會不會。

The Master Yongtai of Fuzhou. Question: “I have heard that the Master has seen a tiger; is that so?” The master made a tiger sound. The monk made a gesture of striking. The master said, “This dead fellow.” Question: “What is the Heavenly True Buddha?” The master then clapped his hands and said, “I don’t understand, I don’t understand.”

池州和龍山壽昌院守訥。號妙空禪師。福州閩縣人也。姓林氏。受業於古田壽峰。問未到龍門如何湊泊。師曰。立命難存。有新到僧參。師問。近離什麼處。曰不離方寸。師曰。不易來。僧亦曰。不易來。師與一掌。問如何是傳底心。師曰。再三囑汝莫向人說。問如何是從上宗乘。師曰。向闍梨口裡著得麼。問省要處請師一接。師曰甚是省要。

Shoune of Shouchang Monastery on Mount Helong in Chizhou. His sobriquet was Chan Master Miaokong. He was a man of Min County, Fuzhou. His surname was Lin. He received instruction under Shoufeng of Gutian. Someone asked, 'Before reaching the Dragon Gate, how does one draw near?' The Master said, 'To establish one's life is hard to sustain.' There was a newly arrived monk who came to consult. The Master asked, 'Where have you just come from?' He said, 'I have not left a square inch.' The Master said, 'It was not easy to come.' The monk also said, 'It was not easy to come.' The Master gave him a slap. Someone asked, 'What is the mind that is transmitted?' The Master said, 'I have told you repeatedly not to tell others.' Someone asked, 'What is the patriarchal vehicle from the ancients?' The Master said, 'Can it be put into your mouth, Ācārya?' Someone asked, 'At the essential point, please, Master, give one direct response.' The Master said, 'It is extremely concise and essential.'

建州夢筆和尚。問如何是佛。師曰。不誑汝。曰莫便是否。師曰。汝誑他。閩王請師齋。問和尚還將得筆來也無。師曰。不是稽山繡管。慚非月裡兔毫。大王既垂顧問。山僧敢不通呈。又問。如何是法王。師曰。不是夢筆家風。

The monk Mengbi of Jianzhou. Someone asked, 'What is the Buddha?' The Master said, 'I do not deceive you.' He said, 'Is that not just it?' The Master said, 'You are deceiving him.' The King of Min invited the Master for a meal and asked, 'Has the Venerable also brought the brush?' The Master said, 'It is not the embroidered brush of Mount Ji; I am ashamed it is not the rabbit-hair brush from the moon. Since the Great King has deigned to ask, how would this mountain monk dare not present it fully?' He also asked, 'What is the Dharma King?' The Master said, 'It is not the family style of Mengbi.'

福州古田極樂元儼禪師。問如何是極樂家風。師曰。滿目看不盡。問萬法本無根。未審教學人承當什麼。師曰。莫䆿語。問久處暗室未達其源。今日上來乞師一接。師曰。莫閉眼作夜好。曰恁麼即優曇華折曲為今時。向上宗風如何垂示。師曰。汝還識也無。曰恁麼即息疑去也。師曰。莫向大眾前䆿語。問摩騰入漢即不問。達磨來梁時如何。師曰。如今豈謬。曰恁麼即理出三乘華開五葉。師曰。說什麼三乘五葉。出去。

Chan Master Yuanyan of Jile in Gutian, Fuzhou. He asked: “What is the family style of Jile?” The Master said: “Though it fills the eyes, it cannot be fully seen.” He asked: “All dharmas are originally rootless. I do not know what learners are supposed to undertake.” The Master said: “Do not talk in your sleep.” He asked: “Having long dwelled in a dark room, I have not reached its source. Today I have come up to beg the Master to receive me once.” The Master said: “Do not close your eyes and make it night.” He said: “If so, then the udumbara flower bends itself for the present time. How does the upward ancestral style deign to instruct?” The Master said: “Do you recognize it or not?” He said: “If so, then doubts are put to rest.” The Master said: “Do not talk in your sleep before the great assembly.” He asked: “I do not ask about Matanga’s entry into Han; what about Bodhidharma’s coming to Liang?” The Master said: “How could it be wrong now?” He said: “If so, then principle goes beyond the Three Vehicles and the flower opens five petals.” ” The Master said, ‘What are you talking about—the Three Vehicles and Five Leaves? Get out.’

福州芙蓉山如體禪師。僧問。如何是古人曲調。師良久曰。聞麼。曰不聞。師示一頌曰。

Chan Master Ruti of Furong Mountain in Fuzhou. A monk asked, ‘What is the ancients’ tune?’ The Master was silent for a long while and said, ‘Do you hear it?’ [The monk] said, ‘I do not hear it.’ The Master presented a verse, saying:

古曲發聲雄今時韻亦同

The ancient tune sounds forth powerfully; today’s melody is also the same.

若教第一指祖佛盡迷蹤

If one were to teach the first finger, patriarchs and Buddhas would all lose their traces.

洛京憩鶴山和尚。柏谷長老來訪。師曰。太老去也。谷曰。還我不老底來。師與一摑。問駿馬不入西秦時如何。師曰。向什麼處去。

The Reverend of Mount Qihe in Luojing. Elder Baigu came to visit. The Master said, ‘He has become too old.’ Baigu said, ‘Give me back the one who is not old.’ The Master gave him a slap. He asked, ‘What is it like when a fine horse does not enter Western Qin?’ The Master said, ‘Where is it going?’

潭州溈山棲禪師。問正恁麼時如何親近。師曰。汝擬作麼生親近。曰豈無方便門。師曰。開元龍興大藏小藏。問如何是速疾神通。師曰。新衣成弊帛。問如何是黃尋橋。師曰。賺卻多少人。問不假忉忉如何是和尚家風。師曰。莫作野幹聲。

Chan Master Qi of Weishan in Tanzhou. Question: 'At precisely such a time, how should one draw near?' The master said, 'How do you intend to draw near?' He said, 'Is there no gate of expedient means?' The master said, 'Kaiyuan and Longxing, the Great Canon and the Small Canon.' Question: 'What is swift spiritual power?' The master said, 'A new garment becomes worn-out cloth.' Question: 'What is Huangxun Bridge?' The master said, 'It has fooled many people.' Question: 'Without resorting to garrulousness, what is the master's family style?' The master said, 'Do not make a jackal's cry.'

吉州潮山延宗禪師。資福和尚來謁。師下禪床接。資福問曰。和尚住此山得幾年也。師曰。鈍鳥棲蘆困魚止箔。曰恁麼即真道人也。師曰。且坐吃茶。問如何是潮山。師曰不宿屍。曰如何是山中人。師曰。石上種紅蓮。問如何是和尚家風。師曰。切忌犯朝儀。

Chan Master Yanzong of Chaoshan in Jizhou. The Reverend Zifu came to pay him a visit. The master came down from the Chan bed to receive him. Zifu asked, 'How many years has the Reverend dwelt on this mountain?' The master said, 'A dull bird perches in the reeds; a weary fish stops at the weir.' He said, 'If so, then you are truly a person of the Way.' The master said, 'Sit awhile and have tea.' He asked, 'What is Chaoshan?' The master said, 'It does not lodge a corpse overnight.' He said, 'What is a person in the mountain?' The master said, 'Planting red lotuses on stone.' He asked, 'What is the Reverend's family style?' The master said, 'Above all, do not violate court etiquette.'

益州普通山普明大師。問如何是佛性。師曰。汝無佛性。曰蠢動含靈皆有佛性。學人為何卻無。師曰。為汝向外求。問如何是玄玄之珠。師曰。遮箇不是。曰如何是玄玄珠。曰失卻也。

The Great Master Puming of Mount Putong in Yizhou. Someone asked, "What is the Buddha-nature?" The Master said, "You have no Buddha-nature." He said, "Wriggling creatures and sentient beings all have Buddha-nature. Why does this student alone have none?" The Master said, "Because you seek it outside." He asked, "What is the pearl of mystery upon mystery?" The Master said, "This is not it." He said, "What is the mystery-upon-mystery pearl?" The Master said, "It is lost."

隋州雙泉山梁家庵永禪師。問達磨九年面壁意如何。師曰。睡不著。護國長老來。師問。隨陽一境是男是女。各申一問問問各別。長老將何秖對。護國以手空中畫圓相。師曰。謝長老慈悲。曰不敢。師低頭不顧。問如何得頓息諸緣去。師曰。雪上更加霜。

Chan Master Yong of Liangjia Hermitage on Shuangquan Mountain in Suizhou. Someone asked, “What is the meaning of Bodhidharma’s nine years facing the wall?” The Master said, “I cannot sleep.” Elder Huguo came. The Master asked, “In the entire realm of Suiyang, are they men or women? Each advances one question, and the questions are each different. How will you, Elder, respond?” Huguo drew a circle in the air with his hand. The Master said, “Thank you, Elder, for your compassion.” He said, “I dare not.” The Master lowered his head and paid no attention. Someone asked, “How can one suddenly extinguish all conditions?” The Master said, “Add frost on top of snow.”

漳州保福院超悟禪師(第二世住)問魚未透龍門時如何。師曰。養性深潭。曰透出時如何。師曰。才昇霄漢眾類難追。曰昇後如何。師曰。慈雲普覆潤及大千。曰還有不受潤者無。師曰有。曰如何是不受潤者。師曰直杌撐太陽。

Chan Master Chaowu of Baofu Monastery in Zhangzhou (second generation abbot). Question: 'When the fish has not yet passed through the Dragon Gate, what is it like?' The Master said: 'It nurtures its nature in the deep pool.' Said: 'When it passes through and emerges, what is it like?' The Master said: 'As soon as it rises into the heavens, all kinds cannot catch up with it.' Said: 'After it has risen, what is it like?' The Master said: 'The cloud of compassion universally covers, its moisture reaching the great thousand worlds.' Said: 'Are there still those who are not moistened?' The Master said: 'There are.' Said: 'What is one who is not moistened?' The Master said: 'A straight stump props up the sun.'

太原孚上座遍歷諸方名聞宇內。嘗遊浙中登徑山法會。一日於大佛殿前有僧問。上座曾到五臺否。師曰。曾到。曰還見文殊麼。師曰見。曰什麼處見。師曰。徑山佛殿前見。其僧後適閩川。舉似雪峰曰。何不教伊入嶺來。師聞乃趨裝而邁。初上雪峰廨院憩錫。因分甘子與僧。長慶稜和尚問。什麼處將來。師曰。嶺外將來。曰遠涉不易擔負得來。師曰甘子甘子。方上參雪峰禮拜訖立於座右。雪峰才顧視。師便下看主事。異日雪峰見師乃指日示之。師搖手而出。雪峰曰。汝不肯我。師曰。和尚搖頭某甲擺尾。什麼處不肯和尚。曰到處也須諱卻。一日眾僧晚參。雪峰在中庭臥。師曰。五州管內只有遮和尚較些子。雪峰便起去。雪峰嘗問師曰。見說臨濟有三句是否。師曰是。曰作麼生是第一句。師舉目視之。雪峰曰。此猶是第二句。如何是第一句。師叉手而退。自此雪峰深器之。室中印解師資道成。師更不他遊而掌浴室焉。一日玄沙上問訊。雪峰曰。此間有箇老鼠子。今在浴室裡。玄沙曰。待與和尚勘破。言訖到浴室遇師打水。玄沙曰。相看上座。師曰。已相見了。玄沙曰。什麼劫中曾相見。師曰。𥋙睡作麼。玄沙卻入方丈白雪峰曰。已勘破了。雪峰曰。作麼生勘伊。玄沙舉前語。雪峰曰。汝著賊也。鼓山晏和尚問師。父母未生時鼻孔在什麼處。師曰。老兄先道。晏曰。如今生也。汝道在什麼處。師不肯。晏卻問。作麼生。師曰。將手中扇子來。晏與扇子再徵之。師默置。晏罔測。乃敺之一拳。師在庫前立。有僧問如何是觸目菩提。師踢狗子作聲走。僧無對。師曰。小狗子不消一踢。師不出世。諸方目為太原孚上座。終於維揚。

Elder Fu of Taiyuan traveled throughout all quarters, and his fame was heard within the realm. He once wandered in central Zhejiang and attended the dharma assembly at Mount Jing. One day, in front of the Great Buddha Hall, a monk asked, “Has the Elder ever been to Mount Wutai?” The master said, “I have been.” He said, “Did you also see Mañjuśrī?” The master said, “I saw him.” He said, “Where did you see him?” The master said, “I saw him in front of the Buddha Hall at Mount Jing.” Later that monk went to Minchuan. He reported this to Xuefeng, who said, “Why not tell him to come over the ridge?” When the master heard this, he packed his belongings and set out. At first he went to Xuefeng’s administrative compound and rested his staff. As he was distributing tangerines to the monks, Reverend Changqing Leng asked, “Where did you bring them from?” The master said, “I brought them from beyond the ridge.” He said, “It was not easy to bear them here over a distant journey.” The master said, “Tangerines, tangerines.” Only then did he go up to pay his respects to Xuefeng; after bowing, he stood to the right of the seat. Xuefeng had just turned and looked at him. The Master then went down to see the administrator. Another day, when Xuefeng saw the Master, he pointed at the sun to show it to him. The Master shook his hand and went out. Xuefeng said, 'You do not approve of me.' The Master said, 'The Venerable shakes his head, I wag my tail. In what place do I not approve of the Venerable?' He said, 'Everywhere one must still conceal it.' One day, when the assembly of monks was having evening consultation, Xuefeng was lying in the central courtyard. The Master said, 'Within the jurisdiction of the five prefectures, only this monk is a bit better.' Xuefeng then rose and left. Xuefeng once asked the Master, 'I have heard that Linji had three phrases; is that so?' The Master said, 'Yes.' He said, 'What is the first phrase?' The Master raised his eyes and looked at him. Xuefeng said, 'This is still the second phrase. What is the first phrase?' The Master crossed his hands and withdrew. From then on Xuefeng deeply esteemed him. In the chamber his understanding was sealed, and the Way between teacher and disciple was fulfilled. The Master no longer traveled elsewhere but took charge of the bathhouse. One day Xuansha came up to pay his respects. Xuefeng said, “There is a little mouse here. It is in the bathhouse now.” Xuansha said, “Wait, I will expose it for you, Master.” Having said this, he went to the bathhouse and met the Master drawing water. Xuansha said, “I have come to see you, Elder.” The Master said, “We have already met.” Xuansha said, “In what kalpa did we ever meet?” The Master said, “What are you dozing for?” (The base text reads “𥋙”). sleep”) Xuansha then entered the abbot’s quarters and told Xuefeng, “I have already seen through him.” Xuefeng said, “How did you examine him?” Xuansha brought up the previous words. Xuefeng said, “You have been robbed by a thief.” The monk Gushan Yan asked the Master, “Before your parents gave birth to you, where were the nostrils?” The Master said, “Elder brother, speak first.” Yan said, “Now [I] am born. Where do you say they are?” The Master did not approve. Yan then asked, "How is it?" The Master said, "Bring the fan in your hand." Yan handed him the fan and questioned him again. The Master silently put it down. Yan could not fathom it. Then he punched him once with his fist. The Master was standing in front of the storehouse. A monk asked, "What is the Bodhi that meets the eye?" The Master kicked a dog; it yelped and ran off. The monk had no reply. The Master said, "The little dog did not need one kick." The Master did not emerge into the world. All quarters regarded him as Taiyuan Fu Shangzuo. He died at Weiyang.

南嶽般舟道場寶聞大師惟勁。福州人也。素持苦行不衣繒纊。惟壞衲以度寒暑。時謂頭陀焉。初參雪峰深入淵奧。復問法玄沙之席心印符會。一日謂鑒上座曰。聞汝註楞嚴經。鑒曰。不敢。師曰。二文殊汝作麼生註。曰請師鑒。師乃揚袂而去。唐光化中入南嶽住報慈東藏(亦號三生藏)藏中有鏡燈一座。即華嚴第三祖賢首大師之所製也。師覩之頓喻廣大法界重重帝網之門。佛佛羅光之像。因美之曰。此先哲之奇功。苟非具不思議善權之智。何以創焉。乃著五字頌五章。覽之者悟。理事相融。後終於南嶽。師於梁開平中撰續寶林傳四卷。紀貞元之後禪門繼踵之源流也。又製七言覺地頌。廣明諸教緣起。別著南嶽高僧傳。皆流傳於世。

Master Baowen Weijin of the Banzhou Daochang on Nanyue was a man of Fuzhou. He had always practiced austerities and did not wear silk or wool; he wore only a worn-out patched robe through winter and summer, and people of the time called him a dhutanga ascetic. At first he studied under Xuefeng and penetrated deeply into the profound mysteries. He then inquired about the Dharma at Xuansha’s seat, and his mind-seal corresponded. One day he said to Senior Monk Jian, “I hear you are annotating the Surangama Sutra.” Jian said, “I dare not.” The Master said, “How do you annotate the two Manjushris?” He said, “Please, Master, examine it.” The Master then shook his sleeve and left. In the Guanghua era of the Tang, he entered Nanyue and resided at the East Treasury of Baoci (also called the Sansheng Treasury). In the treasury there was a mirror-lamp, which had been made by Master Xianshou, the third patriarch of Huayan. When the Master saw it, he immediately understood the gate of the vast dharma-realm and the layer-upon-layer net of Indra, and the images of Buddhas all radiating light. He therefore praised it, saying, “This is the wondrous achievement of an ancient worthy. Had he not possessed the inconceivable wisdom of skillful means, how could he have created it?” 」Thereupon he composed five chapters of five-character encomia. Those who read them awakened. Principle and phenomena were mutually integrated. Later he passed away at Nanyue. During the Kaiping era of the Liang, the Master composed the Continued Baolin Biography in four fascicles. It records the source and course of the successive transmission of the Chan gate after the Zhenyuan era. He also composed the seven-character 'Encomium on the Ground of Awakening,' broadly illuminating the origins of the various teachings. He separately wrote the Biographies of Eminent Monks of Nanyue. All were transmitted in the world.