景德傳燈錄 13.19

13.19

汝州風穴延沼禪師餘杭人也。初發迹於越州鏡清順德大師。未臻堂奧。尋詣裏州華嚴院。遇守廊上坐。即汝州南院侍者也。乃密探南院宗旨。後至南院初見不禮拜。便問曰。入門須辨主。端的請師分。南院以左手拊膝。師喝。南院以右手拊膝。師又喝。南院舉左手曰。遮箇即從闍梨。又舉右手曰。遮箇又作麼生。師曰瞎。南院擬拈拄杖次。師曰。作什麼。奪拄杖打著老和尚。莫言不道。南院曰三十年住持。今日被黃面浙子上門羅織。師曰。和尚大似持鉢不得詐道不饑。南院曰。闍梨幾時曾到南院來。師曰。是何言歟。曰老僧端的問汝。師曰也不得放過。南院曰。且坐喫茶。師方敘師資之禮。自後應溈仰之懸記出世聚徒。南院法道由是大振諸方矣。師上堂謂眾曰。夫參學眼目。臨機直須大用現前。勿自拘於小節。設使言前薦得。猶是滯㲉迷封。縱然句下精通。未免觸途狂見。觀汝諸人。應是向來依他作解。明昧兩岐與爾一時掃却。直教箇箇如師子兒吒呀地哮吼一聲壁立千仞。誰敢正眼覷著。覷著即瞎却渠眼。師又赴郢州衙內。昇座示眾云。祖師心印。狀似鐵牛之機。去即印住。住即印破。秖如不去不住。印即是不印即是。還有人道得麼。時有盧陂長老出問。學人有鐵牛之機。請師不搭印。師云。慣釣鯨鯢澄巨浸。却嗟蛙步𩥇泥沙（卿公事苑云。蛙當作洼。謂馬出於渥洼水也。風穴所謂𩥇者。以良馬出清水。而反𩥇臥於泥沙之中。是其意也。今錄謂蛙者蝦蟆也。豈能為馬步而𩥇臥邪。𩥇張扇切）陂佇思。師喝云。長老何不進語。陂擬議。師打一拂子云。還記得話頭麼。試舉看。陂擬開口。師又打一拂子。牧主云。信知佛法與王法一般。師云。見什麼道理。牧主云。當斷不斷返招其亂。師便下座。上堂僧問。師唱誰家曲宗風嗣阿誰。師曰。超然逈出威音外。翹足徒勞讚底沙（本生經云。過去久遠有佛。名曰底沙。時有二菩薩。一名釋迦。二名彌勒。是佛觀見釋迦心未成熟而諸弟子心皆純熟如是思惟。一人之心易可速化。眾人之心難可疾治。即上雪山。入寶窟中入大禪定。時釋迦菩薩作外道仙人。上山採藥。見底沙佛。見已歡喜心生敬信。翹一脚立。叉手向佛一心而觀。目未曾瞬。七日七夜以一偈讚佛曰。天上天下無如佛。十方世界亦無比。世界所有我盡見。一切無有如佛者。於是超越九劫。於九十一劫得阿耨菩提）問古曲無音韻。如何和得齊。師曰。木雞啼子夜芻狗吠天明。問如何是一稱南無佛。師曰。燈連鳳翅當堂照。月影娥眉䫌（匹迷切傾頭也）面看。問如何是佛。師曰。如何不是佛。問未曉。玄言。請師直指。師曰。家住海門洲。扶桑最先照。問朗月當空時如何。師曰。不從天上輥。任向地中埋。問如何是佛。師曰。嘶風木馬緣無絆。背角泥牛痛下鞭。問如何是廣慧劍。師曰。不斬死漢。問古鏡未磨時如何。師曰。天魔膽裂僧曰。磨後如何。師曰。軒轅無道。僧問。朗月當空時如何。師曰。不在團天（一作圓天）且居羑里。問矛盾本成雙翳病。帝網明珠事若何。師曰為山登九仞。捻土定千鈞。僧曰。如何。師曰。如何。問干木奉文侯。知心有幾人。師曰。少年曾決龍蛇陣。潦倒還聽稚子歌。問如何是清涼山中主。師曰。一句不遑無著問。迄今猶作野盤僧。問句不當機如何顯道。師曰。大昴縱同天。日輪不當午。問如何是和尚家風。師曰。鶴有九皐難翥翼。馬無千里漫追風。問如何是佛。師曰。勿使異人聞。問未有之言請師試道。師曰。入市能長嘯。歸家著短衣問夏終今日師意如何。師曰。不憐鵝護雪。且喜蠟人氷。問歸鄉無路時如何。師曰。平窺紅爛處。暢殺子平生。師赴州衙請上堂。有僧問人王與法王相見時如何。師曰。大舞遶林泉。世間無憂喜（或作有喜）。僧曰。共譚何事。師曰。虎豹巖前曾宴坐。隼旟光裏播真宗。問摘葉尋枝即不問。如何是直截根源。師曰。赴供凌晨。入開堂（或作塘）帶雨歸。問凡有所問盡是揑怪。請師直截根源。師曰。罕逢穿耳客。多遇刻舟人。問正當恁麼時如何。師曰。盲龜值木雖優穩。枯木生華物外春。問如何是密室中事。師曰。出袖（當作就）譚今古。迴顏獨皺眉。問驪龍頷下珠如何取得師曰。曾向海邊乾竹刺。直至如今治素琴。問大舸搖空如何舉櫂。師曰自在不點胸。渾家不喜見問追風難把促前程事若何。師曰。波斯衣[褩-舟+(臼/工)]（丘畏）解。問誕生王子還假及第否。師曰。一句擬光禪子問（或作訝）。三緘恐負古人機。問隨緣不變者。急遇知音人時如何。師曰。披莎側笠千峯裏。引水澆蔬五老前。問刻舟求不得當體事如何。師曰。大勳不立賞。柴扉草自深。問從上古人印印相契。如何是印底眼。師曰。輕囂道者知機變。拈與霑魂拭淚巾。問九夏賞勞請師言薦。師曰。出岫拂開龍洞雨。汎波僧涌鉢囊華。問最初自恣合對何人。師曰。一把香芻拈未下。六環金錫響搖空。問西祖傳來請師端的。師曰。一犬吠虛千猱啀實（猱當作㺜奴刀功。惡犬長毛也。猱猴也非義。啀音崖犬鬪也）。問王道與佛道相去幾何。師曰。芻狗吠時天地合。木雞啼後祖燈輝。問祖師心印請師拂拭。師曰。祖月凌空圓聖智。何山松檜不青青。問大眾雲集請師說法。師曰。赤脚人趁兔。著鞾人喫肉。問不曾博覽空王教。略借玄機試道看師曰白玉無瑕卞和刖足。問如何是無為之句。師曰。寶燭當軒顯。紅光爍太虛。問如何是臨機一句。師曰。因風吹火用力不多。問素面相呈時如何。師曰。拈却蓋面帛。問如何是衲僧氣息。師曰。膝行肘步大眾見之。問紫菊半開秋已至。月圓當戶意如何。師曰。月生蓬島人皆望。昨夜遭霜子不知。問如何是直截一路。師曰。直截迂曲。問如何是師子吼。師曰。阿誰要汝野干鳴。問如何是諦實之言。師曰。心懸壁上。問心不能緣口不能言時如何。師曰。逢人但恁麼舉看。問龍透清潭時如何。師曰。印𩦲捺尾。問任性浮沈時如何。師曰。牽牛不入欄。問有無俱無去處時如何。師曰。三月懶遊華下路。一家愁閉雨中門。問語默涉離微（肇法師寶藏論離微體淨品云。其入離其出微。知入離外塵無所依。知出微內心無所為。內心無所為。諸見不能移。外塵無所依。萬有不能機。萬有不能機。想慮不乘馳。諸見不能移。寂滅不思議。可謂本淨體離微也。據入故名離。約用故名微。混而為一無離無微。體淨不可染。無染故無淨。體微不可有。無有故無無）如何通不犯。師曰。常憶江南三月裏。鷓鴣啼處野華香。問百了千當時如何。師曰。不許夜行投明須到。問無地容身時如何。師曰。熊耳塔開無叩客。僧曰。如何即是。師曰。快須斷却。問盡大地人來一時致問如何秖對。師曰。伯牙（或作子期）琴韻少知音。問央堀逼佛時如何。師曰。大家保護。萬迴憨問。心印未明如何得入。師曰。雖聞酉帥投歸款。未見牽羊納璧來。問如何是臨濟下事。師曰。桀犬吠堯。問如何是齧鏃事（太平廣記。隋末有督君謨者。善閉目而射。志其目則中目。志其口則中口。有王靈智者。學射於謨。以為曲盡其妙。欲射殺謨獨擅其美。謨執一短刀。箭來輒截之。惟有一矢。謨張口承之。遂齧其鏑。笑曰。汝學三年。吾未教汝齧鏃之法）。師曰。孟浪借辭論馬角。問不修定慧為什麼成佛無疑。師曰。金雞專報曉。漆桶黑光生。問一念萬年時如何。師曰。拂石仙衣破。問洪鍾未擊時如何。師曰。充塞大千無不韻。妙含幽致豈能分。僧曰。擊後如何。師曰。石壁山河無障礙。翳消開後好沾聞。問如何是西來意。師曰。尋山水盡山無盡。問大人相為什麼不具足。師曰。鴟梟夜半欺鷹隼。問古今才分請師密要。師曰。截却重舌。問如何是大人相。師曰。赫赤窮。僧曰未審和尚二時如何。師曰。携籮挈杖。問如何是賓中主。師曰。入市雙瞳瞽。曰如何是主中賓。師曰。迴鑾兩曜新。曰如何是賓中賓。師曰。攢眉坐白雲。曰如何是主中主。師曰。磨礱三尺刃。待斬不平人。問如何是钁頭邊事。師曰。山前一片青。問如何是佛。師曰。杖林山下竹筋鞭（西域記云。昔摩竭陀國有婆羅門。聞釋迦佛身長丈六。常懷疑惑未之信也。乃以丈六竹杖。欲量佛身。恒於杖端出過丈六。如是增高莫能窮實。遂投杖而去。因植根焉。今竹林脩茂被山滿谷）。

Chan Master Yanzhao of Fengxue in Ruzhou was a native of Yuhang. He initially set out under Master Shunde of Jingqing in Yuezhou, but did not reach the inner sanctum. Soon he proceeded to the Huayan Monastery in Xiangzhou, where he encountered Sthavira Shoulang, who was the attendant of Nanyuan of Ruzhou. Thereupon he secretly explored Nanyuan's essential tenet. Later, he arrived at Nanyuan; upon his first encounter, he did not bow, but directly asked: "Entering the gate, one must distinguish the master; please, Master, determine this definitively!" Nanyuan patted his knee with his left hand. The Master shouted. Nanyuan patted his knee with his right hand. The Master shouted again. Nanyuan raised his left hand and said: "This one is conceded to the ācārya." He then raised his right hand and said: "What about this one?" The Master said: "Blind!" As Nanyuan was about to take up his staff, the Master said: "What are you doing? If I snatch the staff and strike the venerable monk, do not say I did not warn you." Nanyuan said: "I have been abbot for thirty years, and today I am framed at my own door by a yellow-faced native of Zhejiang!" The Master said: "The venerable monk is much like one who fails to receive food in his alms-bowl and pretends he is not hungry." Nanyuan said: "When have you ever come to Nanyuan before, ācārya?" The Master said: "What sort of talk is this?" Nanyuan said: "This old monk asks you in earnest." The Master said: "Neither can this be let pass." Nanyuan said: "Sit a while and drink tea." Only then did the Master carry out the formalities between master and disciple. From then on, fulfilling the prophetic prediction of Guiyang, he appeared in the world and gathered followers. The Dharma-way of Nanyuan was greatly invigorated in all quarters through him.

The Master went up to the hall and addressed the assembly, saying: "Those studying and inquiring need eyes: when meeting the dynamic condition, the great function must directly appear before you; do not bind yourselves with minor details. Even if you attain understanding before words are spoken, you are still stuck in the shell and deluded by conventions. Even if you are thoroughly versed right beneath the phrases, you will not avoid wild views when encountering situations. Looking at all of you, up to now you must have relied on others to form interpretations. The two forks of light and dark are swept away for you all at once, so that each one of you may be like a lion cub, fiercely roaring once, standing like a wall a thousand fathoms high! Who would dare gaze directly at it? If one gazes at it, one's eyes will be blinded."

The Master also attended the regional office in Yingzhou. Ascending the seat, he instructed the assembly, saying: "The Patriarch's mind-seal is like the dynamic mechanism of the Iron Ox. When it moves, the seal remains behind; when it remains, the seal is broken. But what if it neither moves nor remains: should it be sealed, or should it not be sealed? Can anyone say?" At that time, Elder Lubei came forward and asked: "This student possesses the dynamic mechanism of the Iron Ox; I ask the Master not to apply the seal." The Master said: "Accustomed to angling for whales and leviathans to calm the vast deep, / I only lament the frog's stride lying wallowed in mud and sand." (The *Shishi Yuan* of Duke Qing says: "Frog" [蛙 *wa*] should be written as "hollow" [洼 *wa*], meaning a horse emerging from the waters of Wowa. What Fengxue meant by "lying wallowed" [*kui*] was that a fine horse emerges from pure waters and instead lies wallowed in mud and sand; that was his meaning. The current record says "frog," meaning a toad; how could it perform a horse's stride and lie wallowed? *Kui* is pronounced *kuài*.) Lubei hesitated in thought. The Master shouted and said: "Why does the Elder not advance a word?" Lubei hesitated. The Master struck him with his whisk and said: "Do you still remember the opening phrase? Try to raise it and see!" Lubei was about to open his mouth when the Master struck him with the whisk again. The regional governor said: "Truly I know that the Buddha's law and the king's law are of one accord." The Master said: "What principle do you see?" The governor said: "When decision is called for and one does not decide, it turns back to bring disorder." The Master then stepped down from the seat.

Ascending the hall, a monk asked: "Whose melody does the Master sing? Whose tradition of the school do you inherit?" The Master said: "Transcending and far outstripping beyond the age of Bhīṣmagarjitasvararāja; / raising one foot in vain to praise Tiṣya." (The *Jātaka Sūtra* says: Long ago in the past there was a Buddha named Tiṣya. At that time there were two bodhisattvas: the first was named Śākyamuni, and the second Maitreya. That Buddha observed that Śākyamuni's mind was not yet mature, whereas his disciples' minds were all fully mature. He thought: 'The mind of one person can easily and quickly be transformed, but the minds of a crowd are difficult to reform swiftly.' He then went up the Snow Mountains, entered a jeweled cave, and entered into great meditative absorption. At that time, Bodhisattva Śākyamuni was a non-Buddhist hermit. Going up the mountain to gather medicinal herbs, he saw Tiṣya Buddha. Having seen him, joyful reverence arose in his heart. Standing on one foot with palms clasped toward the Buddha, he gazed with single-minded devotion without blinking. For seven days and seven nights, he praised the Buddha with a verse, saying: 'In heaven and on earth there is none like the Buddha; / in the worlds of the ten directions there is also none to compare. / Whatever exists in the world I have seen completely; / among all things, there is none like the Buddha.' Thereupon he leaped over nine kalpas, and attained anuttarā samyak-saṃbodhi in ninety-one kalpas.)

A monk asked: "The ancient melody has no tone or rhyme; how can it be harmonized?" The Master said: "The wooden rooster crows at midnight; the straw dog barks at dawn."

He asked: "What is it to utter 'Homage to the Buddha' once?" The Master said: "Lamps linked with phoenix wings illuminate the hall; / the crescent moon's shadow falls on the tilted face looking upward."

He asked: "What is the Buddha?" The Master said: "What is not the Buddha?"

He asked: "I do not yet understand the profound words; please, Master, point directly." The Master said: "My house is by the isle at the sea's mouth; Fusang is illuminated first."

He asked: "How is it when the bright moon is in the sky?" The Master said: "It does not roll down from the heavens; let it be buried in the earth."

He asked: "What is the Buddha?" The Master said: "The wooden horse neighing in the wind is unbound by conditions; / the mud ox with horns reversed is struck hard with the whip."

He asked: "What is the sword of Guanghui?" The Master said: "It does not cut down dead fellows."

He asked: "How was it before the ancient mirror was polished?" The Master said: "The celestial demons' gallbladders split." The monk said: "How about after it is polished?" The Master said: "Xuanyuan had no virtue."

A monk asked: "How is it when the bright moon is in the sky?" The Master said: "It is not in the round vault of heaven; for now it resides in Youli."

He asked: "Contradictions originally form the disease of double cataracts; what is the matter regarding the bright pearls in Indra's net?" The Master said: "To build a mountain, ascend nine fathoms; to weigh a thousand jun, pinch a bit of earth." The monk said: "How so?" The Master said: "How so?"

He asked: "Duanmu served Marquis Wen; how many people truly understood his mind?" The Master said: "In youth he broke through the dragon-and-snake formation; down on his luck, he yet listens to children's songs."

He asked: "Who is the master of Mount Qingliang?" The Master said: "Not having time for a single phrase in answer to Wuzhuo, / even until now he acts as a wandering monk of the wilds."

He asked: "When phrases do not fit the conditions, how does one manifest the Way?" The Master said: "Though the Pleiades share the same sky, the sun's orb is not at noon."

He asked: "What is the venerable monk's house style?" The Master said: "The crane in the ninefold marsh finds it hard to spread its wings; / the horse that cannot run a thousand li chases the wind in vain."

He asked: "What is the Buddha?" The Master said: "Do not let strangers hear it."

He asked: "Please, Master, attempt to speak of what has never been said." The Master said: "Entering the marketplace, one can whistle long; returning home, one puts on short garments."

He asked: "Today the summer retreat ends; what is the Master's intention?" The Master said: "Not pitying the goose guarding the snow, / I am rather pleased with the wax man in the ice."

He asked: "How is it when there is no road to return to one's native land?" The Master said: "Gazing evenly where all is red and rotten / thoroughly gladdens one's whole life."

The Master attended an invitation at the prefectural administrative office and ascended the hall. A monk asked: "How is it when the king of men and the king of the Dharma meet?" The Master said: "A great dance encircles the woods and springs; in the world there is neither sorrow nor joy." The monk said: "What do they discuss together?" The Master said: "Before the cliff of tigers and leopards they once sat in meditation; / within the brilliance of falcon banners they spread the true tradition."

He asked: "Picking leaves and seeking branches I do not ask about; what is cutting straight to the root source?" The Master said: "Going to an offering in the early morning; entering the opened hall, returning in the rain."

He asked: "Whatever is asked is all fabricated absurdity; please, Master, cut straight to the root source." The Master said: "Rarely does one encounter a pierced-ear guest; mostly one meets people who mark the boat."

He asked: "How is it right at such a moment?" The Master said: "Though a blind turtle meeting a log rests securely, / a withered tree blossoming flowers is spring beyond worldly things."

He asked: "What is the matter inside the secret chamber?" The Master said: "Approaching one's sleeve, speaking of past and present; turning the face, alone knitting the brows."

He asked: "How can one obtain the pearl beneath the black dragon's chin?" The Master said: "I once dried bamboo thorns by the seashore, / and right down to the present day I fashion a plain zither."

He asked: "When a great barge shakes the sky, how does one lift the oars?" The Master said: "Naturally not touching one's chest; the whole family dislikes seeing it."

He asked: "Chasing the wind is hard to hold; how is it with hurrying on one's forward journey?" The Master said: "The Persian's coat-strings come undone."

He asked: "Does the prince at birth still require passing the examination?" The Master said: "With one phrase I intended to illuminate the Chan student's question; / with three seals I fear betraying the ancient ones' mechanism."

He asked: "For one who accords with conditions without changing, how is it when suddenly meeting an intimate friend?" The Master said: "Wearing a rush-cape with a tilted bamboo hat amidst a thousand peaks; / channeling water to water the vegetables in front of the Five Old Peaks."

He asked: "When marking the boat yields nothing, what about the thing itself?" The Master said: "Great merit receives no formal reward; by the brushwood gate the grass naturally grows deep."

He asked: "From ancient times, the ancients' seals tallied with one another; what is the eye of the seal?" The Master said: "A frivolous, boisterous practitioner knows how to adapt to changes; / hand him a towel wet with tears to wipe his soul."

He asked: "For the reward of the ninety-day summer retreat, please, Master, present a phrase." The Master said: "Leaving the cliffs, brushing open the rain of the dragon cave; / floating on waves, the monk brings forth the flowers in his bowl-bag."

He asked: "At the initial Pravarāṇa, to whom should one confess?" The Master said: "A handful of fragrant straw has not yet been set down; / the six-ringed golden staff rings and shakes the void."

He asked: "Please, Master, state definitively what was transmitted from the Western Patriarch." The Master said: "One dog barks at an illusion; a thousand shaggy hounds yap at the real." (Note: *Nao* should be *nong*, meaning a vicious, long-haired dog; *nao* means a monkey, which is inappropriate here. *Ai* means dogs fighting.)

He asked: "How far apart are the king's way and the Buddha's way?" The Master said: "When the straw dog barks, heaven and earth unite; / after the wooden rooster crows, the ancestral lamp shines brightly."

He asked: "Please, Master, wipe clean the Patriarch's mind-seal." The Master said: "The ancestral moon soars into the void, perfecting holy wisdom; / on which mountain are the pines and cypresses not green?"

He asked: "The great assembly has gathered like clouds; please, Master, preach the Dharma." The Master said: "The barefoot man chases the hare; the booted man eats the meat."

He asked: "Having never widely browsed the teachings of the King of Emptiness, I briefly borrow the profound dynamic; please try to speak of it." The Master said: "White jade without blemish; Bian He had his feet cut off."

He asked: "What is the phrase of non-action?" The Master said: "The precious candle shines before the veranda; / red light gleams across the great void."

He asked: "What is the phrase appropriate to the occasion?" The Master said: "Blowing on the fire by means of the wind uses little effort."

He asked: "How is it when one's plain face is shown?" The Master said: "Take away the veil covering the face."

He asked: "What is the breath of a patch-robed monk?" The Master said: "Creeping on knees and elbows, seen by the whole assembly."

He asked: "The purple chrysanthemums are half-open, autumn has arrived; the moon is full facing the door—what is the meaning of this?" The Master said: "When the moon rises over Penglai, everyone gazes at it; / last night it met with frost, which you did not know."

He asked: "What is the direct road?" The Master said: "The direct is crooked."

He asked: "What is the lion's roar?" The Master said: "Who wants your wild fox yapping?"

He asked: "What are words of true reality?" The Master said: "The heart hung upon the wall."

He asked: "How is it when the mind cannot conceptualize and the mouth cannot speak?" The Master said: "Whenever you meet someone, just raise it like this and see."

He asked: "How is it when a dragon penetrates the clear pool?" The Master said: "Sealing its hooves and pressing down its tail."

He asked: "How is it when one drifts and sinks according to one's nature?" The Master said: "Leading an ox that will not enter the pen."

He asked: "How is it when both existence and nonexistence have nowhere to go?" The Master said: "In the third month, too lazy to stroll the path beneath the flowers; / the whole family sorrowfully shuts the door in the rain."

He asked: "Speech and silence relate to detachment and subtlety—how can one pass through without violation?" (Master Zhao's *Baozang lun*, in the chapter 'Purity of the Essence of Detachment and Subtlety', says: 'Entering is detachment; emerging is subtlety. Knowing entry to be detachment, external dust has nothing to rely upon. Knowing emergence to be subtlety, the internal mind has nothing to do. When the internal mind has nothing to do, the various views cannot shift it. When external dust has nothing to rely upon, the myriad things cannot stir it. When the myriad things cannot stir it, thoughts and deliberations do not gallop forth. When the various views cannot shift it, quiescent cessation is inconceivable. This can be called the originally pure essence of detachment and subtlety. Grounded in entry, it is called detachment; considered in terms of function, it is called subtlety. Blended into one, there is neither detachment nor subtlety. The pure essence cannot be defiled; because there is no defilement, there is no purity. The subtle essence cannot exist; because there is no existence, there is no nonexistence.') The Master said: "I constantly recall the third month in Jiangnan, / where the partridges cry and wild flowers are fragrant."

He asked: "How is it when all hundred things are settled and a thousand matters handled?" The Master said: "Walking by night is not permitted; one must arrive at dawn."

He asked: "How is it when there is no place to contain one's body?" The Master said: "The Bear's Ear Pagoda is open, with no guest knocking." The monk said: "What then is right?" The Master said: "Quickly sever it!"

He asked: "If people of the entire earth come all at once with questions, how will you respond?" The Master said: "Few understand the melody of Boya's zither."

He asked: "How was it when Aṅgulimāla pressed upon the Buddha?" The Master said: "Everyone protects him; Wan Hui is foolish."

He asked: "When the mind-seal is not yet clarified, how can one enter?" The Master said: "Though I hear that the commander of You has surrendered, / I have not yet seen him leading a sheep and offering jade."

He asked: "What is the matter of the Linji lineage?" The Master said: "Jie's dog barks at Yao."

He asked: "What is the matter of biting the arrowhead?" (The *Taiping Guangji* records: At the end of the Sui, there was Du Junmo, who was skilled at shooting with closed eyes. If he aimed at the eye, he hit the eye; if he aimed at the mouth, he hit the mouth. There was Wang Lingzhi, who studied archery under Mo. Thinking he had mastered all its subtleties, he wanted to shoot and kill Mo to monopolize the skill. Mo held a short knife; whenever an arrow came, he sliced it. There was only one arrow left; Mo opened his mouth and received it, thereby biting the arrowhead. Laughing, he said: 'You studied for three years, but I had not yet taught you the technique of biting the arrowhead.') The Master said: "Recklessly borrowing words to discourse on the horns of a horse."

He asked: "If one does not cultivate concentration and wisdom, why is becoming a Buddha beyond doubt?" The Master said: "The golden rooster exclusively announces the dawn; the lacquered bucket emits black light."

He asked: "How is it when a single thought lasts ten thousand years?" The Master said: "Brushing the rock, the immortal's robe is worn out."

He asked: "How is it before the great bell is struck?" The Master said: "Filling the great chiliocosm, there is nothing that does not resound; / subtly containing deep mystery, how could it be divided?" The monk said: "How about after it is struck?" The Master said: "Stone cliffs, mountains, and rivers are unobstructed; / once the cataracts clear and open, it is fine to hear."

He asked: "What is the meaning of the Western Ancestor's coming?" The Master said: "Searching the mountains until the water ends, the mountains are endless."

He asked: "Why are the marks of a great person not complete?" The Master said: "At midnight, the owl insults the hawk and falcon."

He asked: "Past and present are distinct in talents; please, Master, grant the secret essential." The Master said: "Cut off the double tongue."

He asked: "What are the marks of a great person?" The Master said: "Utterly destitute." The monk said: "I wonder how the Master fares during the two meal periods?" The Master said: "Carrying a basket and holding a staff."

He asked: "What is the master within the guest?" The Master said: "Entering the market, both pupils are blind." He asked: "What is the guest within the master?" The Master said: "The imperial carriage returns, the two luminaries are fresh." He asked: "What is the guest within the guest?" The Master said: "Knitting the brows, sitting in the white clouds." He asked: "What is the master within the master?" The Master said: "Grinding and polishing the three-foot blade, / waiting to behead the unrighteous."

He asked: "What is the matter beside the hoe?" The Master said: "In front of the mountain, a patch of green."

He asked: "What is the Buddha?" The Master said: "The whip of bamboo twigs beneath Mount Yaṣṭivana." (The *Xiyu Ji* says: Long ago in the country of Magadha, there was a Brahmin who heard that Śākyamuni Buddha's body was sixteen feet tall. Constantly harboring doubt, he did not believe it. Taking a sixteen-foot bamboo staff, he wished to measure the Buddha's body. The top of the staff was constantly exceeded by sixteen feet. Rising higher and higher like this, he could not fathom the reality. Thereupon he threw away the staff and left. Consequently, it took root. Now the bamboo grove is lush and flourishing, covering the mountains and filling the valleys.)