Jing De Chuan Deng Lu (景德傳燈錄)

翰林學士朝散大夫行左司諫知制誥同修國史判史館事柱國南陽郡開國侯食邑一千百戶賜紫金魚袋臣楊億撰

(The following are the titles of one person, not of several:) Hanlin Academician, Grand Master for Court Audiences, Acting Left Remonstrator, Drafter of Edicts, Co-compiler of the National History, Administrator of the Historiography Office, Pillar of the State, Marquis of Nanyang with the rank of founding marquis, holding a fief of one thousand one hundred households, bestowed the purple-and-gold fish pouch, written by your servant Yang Yi.

昔釋迦文。以受然燈之夙記當賢劫之次補。降神演化四十九年。開權實頓漸之門。垂半滿偏圓之教。隨機悟理。爰有三乘之差。接物利生。乃度無邊之眾。其悲濟廣大矣。其軌式備具矣。而雙林入滅。獨顧於飲光。屈㫬相傳。首從於達磨。不立文字直指心源。不踐楷梯徑登佛地。逮五葉而始盛。分千燈而益繁。達寶所者蓋多。轉法輪者非一。蓋大雄付囑之旨。正眼流通之道。教外別行不可思議者也。

In the past, Shakyamuni Buddha, having long before received the prediction from Dipamkara Buddha, was to succeed in turn to the Buddha's seat in the Auspicious Eon. He descended in spirit and taught in the world for forty-nine years, opening the doors of provisional and real, sudden and gradual teachings, and setting forth the teachings of partial and full, one-sided and complete. People awakened to the true principle according to their capacities, and so there arose the differences among the three vehicles of the Hearers, the Solitary Realizers and the Bodhisattvas (short for bodhisattva, one who seeks awakening and also liberates beings); he drew in beings and benefited the sentient, and so delivered countless multitudes. His compassionate salvation was vast and his rules and norms were complete. Yet when he entered extinction between the twin sala trees, he entrusted the true Dharma only to Kasyapa. Bending and stretching, it was transmitted in succession, beginning with Bodhidharma. It established no written words and pointed directly to the source of the mind; it did not tread on steps but ascended straight to the Buddha ground. Only when it reached the fifth generation did it begin to flourish, and divided into a thousand lamps it multiplied still more. Those who reached the place of treasure were many, and those who turned the Dharma wheel were not just one. This is indeed the original purport of the Great Hero's entrustment, the path by which the Eye of the True Dharma flows on, the inconceivable matter of a separate transmission outside the teachings.

聖宋啟運人靈幽贊

When the Great Song founded the dynasty, humans and spirits gave secret help.

太祖以神武戡亂。而崇淨剎。闢度門。

The Founding Emperor pacified the turmoil with divine martial power and, at the same time, honored pure monasteries and opened the gate of ordaining people.

太宗以欽明御辯。而述秘詮。暢真諦。

The Second Emperor ruled with sagely brilliance and eloquence, composed profound commentaries, and expounded the true principles.

皇上睿文繼志而序聖教繹宗風。煥雲章於義天。振金聲於覺苑。蓮藏之言密契。竺乾之緒克昌。殖眾善者滋多。傳了義者間出。圓頓之化流於區域。有東吳僧道原者。冥心禪悅。索隱空宗。披弈世之祖圖。採諸方之語錄。次序其源派。錯綜其辭句。由七佛以至大法眼之嗣。凡五十二世。一千七百一人。成三十卷。目之曰景德傳燈錄。詣闕奉進冀於流佈。

His Majesty the present Emperor, with wise literary virtue, continued the aspirations of his predecessors, wrote prefaces for the sacred teaching and elaborated the tradition of the school. His cloudlike writings shine in the heaven of principle, and his golden voice resounds in the garden of awakening. The lotus-treasury teachings are secretly in accord with the mind, and the Dharma lineage of India has flourished. Those who cultivate many good deeds grow ever more numerous, and those who transmit the definitive meaning appear from time to time. The perfect and sudden teaching has spread throughout the land. There was a monk of eastern Wu, Daoyuan, who immersed himself in the joy of meditation and explored the subtleties of emptiness. He read through the charts of the patriarchs of successive generations, collected sayings from all quarters, arranged their lines of origin and branches, and compiled their words. From the Seven Buddhas down to the heirs of Great Master Fayan, in fifty-two generations and one thousand seven hundred and one persons, he made thirty fascicles and titled it the Jingde Record of the Transmission of the Lamp, and sent it to the palace to be presented, hoping that it might be circulated.

皇上為佛法之外護。嘉釋子之勤業。載懷重慎。思致悠久。乃詔翰林學士左司諫知制誥臣楊億。兵部員外郎知制誥臣李維。太常丞臣王曙等。同加刊削。俾之裁定。臣等昧三學之旨迷五性之方。乏臨川翻譯之能。懵毘邪語默之要。恭承嚴命。不敢牢讓。竊用探索匪遑寧居。考其論譔之意。蓋以真空為本。將以述曩聖入道之因。標昔人契理之說。機緣交激。若拄於箭鋒。智藏發光。旁資於鞭影。誘道後學。敷暢玄猷。而捃摭之來。徵引所出。糟粕多在。油素可尋。其有大士。示徒。以一音而開演。含靈聳聽。乃千聖之證明。屬概舉之是資。取少分而斯可。若乃別加潤色失其指歸。既非華竺之殊言。頗近錯雕之傷寶。如此之類悉仍其舊。況又事資紀實。必由於善敘。言以行遠。非可以無文。其有標錄事緣。縷詳軌跡。或辭條之紛糾。或言筌之猥俗。並從刊削。俾之綸貫。至有儒臣居士之問答。爵位姓氏之著明。校歲歷以愆殊。約史籍而差謬。鹹用刪去。以資傳信。自非啟投針之玄趣。馳激電之迅機。開示妙明之真心。祖述苦空之深理。即何以契傳燈之喻。施刮膜之功。若乃但述感應之徵符。專敘參遊之轍跡。此已標於僧史。亦奚取於禪詮。聊存世系之名。庶紀師承之自然而舊錄所載。或掇粗而遺精。別集具存。當尋文而補闕。率加採擷。爰從附益。逮於序論之作。或非古德之文。問廁編聯徒增楦釀(楦釀二字出唐張燕公文集。謂冗長也)亦用簡別多所屏去。汔茲周歲方遂終篇。臣等性識媿於冥煩。學問慚於涉獵。天機素淺。文力無餘。妙道在人。雖刳心而斯久。玄言絕俗。固牆面以居多。濫膺推擇之私。靡著發揮之効。已克終於紬繹。將仰奉於清間。莫副宸襟空塵睿覽。謹上。

His Majesty, as an outer protector of the Buddha Dharma, commended the diligent work of the Buddha's disciples. Taking the matter seriously in his heart and wishing this book to be transmitted far into the future, he issued an edict to the Hanlin Academician, Left Remonstrator and Drafter of Edicts, your servant Yang Yi, the Vice Director of the Ministry of War and Drafter of Edicts, your servant Li Wei, and the Chancellor of the Court of Imperial Sacrifices, your servant Wang Shu, and others, to jointly revise and trim it and have them fix the text. We are still in darkness about the purport of the three trainings of discipline, concentration and wisdom, and are confused about the paths of the five natures; we lack the translating talent of Linchuan (Xie Lingyun) and do not understand the essential meaning of speech and silence in Vaisali (where Vimalakirti dwelled). Respectfully receiving the strict command, we did not dare to decline firmly. In private we pondered it with all our hearts and had no moment of peace. Examining the intention with which this book was composed, it takes true emptiness as its root, in order to record the causes and conditions by which the former sages entered the Way and to set forth the teachings of the predecessors that accorded with principle. Occasions strike one another like arrow points meeting; the treasury of wisdom gives off light, also drawing support from the side-help of the whip's shadow. It guides later students and sets out and expounds profound plans. As for the sources from which it was gathered and where citations come from, the dregs often still remain, and can be traced in the plain silk. Among them, where a great being instructs his followers, speaking with a single voice, and sentient beings listen with their ears attentive, that is the testimony of a thousand sages; this belongs to material that needs only to be summarized, and a small portion is enough. To polish it further would only lose its direction; this is not a difference between Chinese and Sanskrit, and comes very close to the fault of carving a jewel until it is ruined. Material of this sort is kept entirely as it was. Moreover, to record events truthfully one must be good at narration, and for words to travel far they cannot lack literary grace. Where there are lists of deeds and detailed accounts of conduct, and the language is either tangled and confused or crude, we have trimmed all of it so that it flows consistently. As for the question-and-answer exchanges with Confucian ministers and lay practitioners, where their ranks, titles and surnames were set out clearly but the years were found wrong when checked or erroneous when compared with the histories, we have removed them all, so that the text may be trustworthy. If it did not open up the profound purport of needle and mustard seed meeting, the swift opportunities that race like lightning, reveal the wondrously bright true mind, and trace the profound principle of suffering and emptiness, how could it accord with the analogy of transmitting the lamp and carry out the merit of scraping away the film from the eye? As for those that merely record signs of response and miraculous proofs, or narrate only the traces of travels and visits, these have already been noted in the monks' histories, so why take them as explanations of the Chan school? We have kept only the names of the lineages in order to record the master-to-disciple transmission. Where the old record has taken the coarse and left out the fine, the other collections are all extant, and should be used to fill the gaps according to their writings. So we gathered what was needed and added it as we went. As for prefaces and treatises and the like, some were not written by the ancient worthies but were joined in and strung together, and only increased padding (the two characters meaning “padding” come from the collected works of Zhang Yan Gong of the Tang, meaning wordy), and these too we sorted out and removed in great number. Only this year was it finally finished. In temperament and understanding we are ashamed of being dull and trivial, in learning we are ashamed of merely wading through, our natural aptitude has always been shallow, and the strength of our writing has been used up. The wondrous Way depends on the person; although we have sought it with our whole hearts for a long time, profound words that transcend the common mostly leave us facing a wall. We have been chosen to fill a place without merit, and have not brought out any effect. Having at last finished arranging and compiling it, we are about to respectfully present it for His Majesty's inquiry. If it does not accord with the sacred mind, it will only stain the imperial perusal. Respectfully submitted.

重刊景德傳燈錄狀

Petition on the Re-engraving of the Jingde Record of the Transmission of the Lamp

湖州路。道場山。護聖萬歲禪寺。耆舊僧希渭。係慶元路昌國州人氏俗姓董。自幼投禮本路在城觀音禪寺絕照和尚為師。䚯到法名投禮慈谿縣開壽普光禪寺龍源和尚薙髮為僧。仍禮五臺律寺雪涯和尚受具戒。挾策西遊。放包靈隱。後值先師龍源和尚。遷住茲山。隨師參請。迨今有年。每念師恩未由報効。伏覩。從上佛祖景德傳燈錄三十卷。七佛至法眼之嗣。凡五十二世。景德至延祐丙辰。凡三百一十七年。舊板銷朽無存。後學慕之罔及。為此發心重刊。忽得本路天聖禪寺松廬和尚所藏廬山穩庵古冊。最為善本。良愜素志。遂於丙辰年正月初十日。將衣缽估唱得統金一萬二千餘緡。是日命工刊行於世。流通祖道。此錄總計三十六萬七千九百一十七字。至當年臘月一日畢工。隨即印捨三百部於兩浙。安眾名山。方丈蒙堂眾寮各一部。以便湖海辦道禪衲參究。集茲善利。用報四恩。併資三有者。

Xiwei, a senior monk of the Huguo Wansui Chan Monastery on Daochang Mountain in Huzhou Circuit, is from Changguo Subprefecture in Qingyuan Circuit, with the lay surname Dong. From childhood he went to pay homage to the Venerable Juezhao of the Guanyin Chan Monastery in the city of that circuit as his teacher. (The four characters “to receive a Dharma name” in the base text appear to be corrupt or missing; the sense should be that he later received his Dharma name.) He also went to the Venerable Longyuan of the Kaishou Puguang Chan Monastery in Cixi County, who shaved his head to make him a monk, and then to the Venerable Xueya of the Wutai Vinaya Monastery to receive the full precepts. Carrying scriptures, he traveled to the west and left his bag of robes at Lingyin. Later he happened to meet his late teacher, the Venerable Longyuan, who had moved to reside on this mountain, and so he followed his teacher and attended him, which has now lasted many years. Whenever he thought of his teacher's kindness, there was no way to repay it. He saw that the thirty fascicles of the Jingde Record of the Transmission of the Lamp of the Buddhas and Patriarchs of old, from the Seven Buddhas to the heirs of Fayan, comprised fifty-two generations in all, and from the Jingde era to the Bingchen year of Yanyou was three hundred and seventeen years in all. The old woodblocks had rotted away and were gone, and later students who admired it had no way to see it. Therefore he resolved to re-engrave it. He suddenly obtained the ancient edition kept by the Venerable Songlu of the Tiansheng Chan Monastery of the same circuit, from Wen'an at Mount Lu, which was the best edition and very much accorded with his long-held wish. So on the tenth day of the first month of the Bingchen year, he sold off his robe and bowl, obtained more than twelve thousand strings of cash, and that very day began carving and printing for distribution, so that the Way of the patriarchs might be handed down. This record totals three hundred and sixty-seven thousand nine hundred and seventeen characters, and was completed on the first day of the twelfth month of that year. He then had three hundred copies printed and distributed in the two Zhejiang regions, placed in famous mountains in various places, one copy each in the abbot's quarters, the meditation hall and the common dormitories, so that Chan monks traveling the rivers and lakes to practice the Way might study it. He gathered these good benefits to repay the four kinds of kindness and to assist beings of the three realms of existence.

大元廷祐三年臘月一日

First day of the twelfth month, third year of Yanyou of the Great Yuan

耆舊僧希渭謹狀

Respectfully submitted by the senior monk Xiwei

小比丘文雅董役

The junior bhikshu (ordained man) Wenya supervised the engraving work

當山住持嗣祖比丘士洵主緣

Shixun, the bhikshu who is abbot of this monastery and holds the patriarchal seat in succession, presided over this undertaking

西來年表

Chronology of the Coming from the West

南齊

Southern Qi

太祖高皇帝姓蕭諱道成受宋禪即位都金陵

Emperor Gao, the Great Ancestor, surnamed Xiao, personal name Daocheng, received the abdication of Liu Song and took the throne, with his capital at Jinling.

後魏

Later Wei

高祖孝文皇帝。諱宏。姓拓跋氏。第六帝。即位改元延興當宋明帝泰始七年辛亥歲。至太和十八年。遷都洛陽。二十年改姓元氏

Emperor Xiaowen, the High Ancestor, personal name Hong, of the Tuoba clan, was the sixth emperor. He took the throne and changed the reign title to Yanxing, in the xinhai year, the seventh year of Taishi of Emperor Ming of Song. In the eighteenth year of Taihe he moved the capital to Luoyang, and in the twentieth year changed the surname to Yuan.

己未

Jiwei

庚申

Gengshen

二年

Year 2

四年

Year 4

辛酉

Xinyou

三年

Year 3

五年

Year 5

壬戌

Renxu

四年帝崩

Year 4, the emperor died.

六年

Year 6

世祖武帝

Emperor Wu, the Shizu

諱賾即位

Personal name Ze, took the throne.

癸亥

Guihai

七年

Year 7

甲子

Jiazi

二年

Year 2

八

Year 8

乙丑

Yichou

三

Year 3

九

Year 9

丙寅

Bingyin

四

Year 4

十

Year 10

丁卯

Dingmao

五

Year 5

十一

Year 11

戊辰

Wuchen

六

Year 6

十二

Year 12

己巳

Jisi

七

Year 7

十三

Year 13

庚午

Gengwu

八

Year 8

十四

Year 14

辛未

Xinwei

九

Year 9

十五

Year 15

壬申

Renshen

十豫章王嶷薨

Year 10, Xiao Yi, Prince of Yuzhang, died.

十六

Year 16

癸酉

Guiyou

十一年正月文惠太子薨七月帝崩

Year 11, in the first month Crown Prince Wenhui died; in the seventh month the emperor died.

十七

Year 17

欝林王

Prince of Yulin

諱昭業即位

Personal name Zhaoye, took the throne.

甲戌

Jiaxu

隆昌元年七月帝廢

First year of Longchang, in the seventh month the emperor was deposed.

十八遷都洛陽

Year 18, the capital was moved to Luoyang.

海陵王

Prince of Hailing

諱昭文即位改元

Personal name Zhaowen, took the throne and changed the reign title.

延興元年十一月帝廢

First year of Yanxing, in the eleventh month the emperor was deposed.

高宗明帝

Emperor Ming, the Gaozong

諱鸞十一月即位

Personal name Luan, took the throne in the eleventh month.

建武元年改元

First year of Jianwu, the reign title was changed.

乙亥

Yihai

二年

Year 2

十九

Year 19

丙子

Bingzi

三

Year 3

二十改姓元氏

Year 20, the surname was changed to Yuan.

丁丑

Dingchou

四傅大士生

Year 4, Great Master Fu was born.

二十一

Year 21

戊寅

Wuyin

永泰元年帝崩

First year of Yongtai, the emperor died.

二十二

Year 22

東昏侯

Marquis of Donghun

諱寶卷即位

Personal name Baojuan, took the throne.

己卯

Jimao

二十三年帝崩

Year 23, the emperor died.

世宗宣武皇帝

Emperor Xuanwu, the Shizong

諱恪即位改元

Personal name Ke, took the throne and changed the reign title.

庚辰

Gengchen

二年

Year 2

辛巳

Xinsi

三年帝廢

Year 3, the emperor was deposed.

二年

Year 2

和帝

Emperor He

諱寶融即位改元

Personal name Baorong, took the throne and changed the reign title.

壬午

Renwu

二年禪位於梁右南齊蕭氏七主合二十四年禪梁

Year 2, he abdicated in favor of Liang. The seven rulers of the Xiao clan of Southern Qi above reigned twenty-four years in all, and abdicated to Liang.

三年

Year 3

梁

Liang

都金陵

Capital at Jinling

高祖武皇帝

Emperor Wu, the Gaozu

諱衍姓蕭受禪於齊建元天監

Personal name Yan, surname Xiao, received the abdication of Southern Qi and established the era Tianjian.

癸未

Guiwei

二

Year 2

四年

Year 4

甲申

Jiashen

三

Year 3

乙酉

Yiyou

四

Year 4

二

Year 2

丙戌

Bingxu

五

Year 5

三

Year 3

丁亥

Dinghai

六

Year 6

四

Year 4

戊子

Wuzi

七

Year 7

己丑

Jichou

八

Year 8

二

Year 2

庚寅

Gengyin

九

Year 9

三

Year 3

辛卯

Xinmao

十

Year 10

四

Year 4

壬辰

Renchen

十一傅大士納妻

Year 11, Great Master Fu took a wife.

癸巳

Guisi

十二

Year 12

二

Year 2

甲午

Jiawu

十三誌公示滅

Year 13, Master Baozhi manifested extinction.

三

Year 3

乙未

Yiwei

十四

Year 14

四帝崩

Year 4, the emperor died.

丙申

Bingshen

十五

Year 15

肅宗孝明皇帝

Emperor Xiaoming, the Suzong

諱翊即位改元

Personal name Yi, took the throne and changed the reign title.

丁酉

Dingyou

十六年

Year 16

二年

Year 2

戊戌

Wuxu

十七

Year 17

己亥

Jihai

十八

Year 18

二年

Year 2

庚子

Gengzi

普通元年達磨至傅大士逢嵩頭陀

First year of Putong, Bodhidharma arrived; Great Master Fu met the ascetic Songtou.

正光元年正宗記。依梁僧寶唱續法記雲。此年達磨至梁。而入魏。於理可取

First year of Zhengguang. The Zhengzong Ji, citing the Xu Fa Ji of the Liang monk Baochang, says that in this year Bodhidharma came to Liang and afterward entered Wei, which is acceptable according to reason.

辛丑

Xinchou

二傅大士唱賣妻子

Year 2, Great Master Fu announced the sale of his wife and children.

二

Year 2

壬寅

Renyin

三

Year 3

三

Year 3

癸卯

Guimao

四

Year 4

四

Year 4

甲辰

Jiachen

五

Year 5

五

Year 5

乙巳

Yisi

六詔迎傅大士

Year 6, an edict was issued to invite Great Master Fu.

丙午

Bingwu

七

Year 7

二

Year 2

丁未

Dingwei

大通元年三月改元。舊本傳燈雲。十月一日達磨至金陵。誤也

First year of Datong, the reign title was changed in the third month. The old edition of the Transmission of the Lamp says that Bodhidharma arrived at Jinling on the first day of the tenth month, which is wrong.

三傳燈舊雲。十一月二十三日。達磨屆於洛陽誤也

Year 3. The old edition of the Transmission of the Lamp says that Bodhidharma arrived at Luoyang on the twenty-third day of the eleventh month, which is wrong.

戊申

Wushen

二

Year 2

武泰元年二月帝崩。立幼主釗四月崩立莊帝五宗記引寶唱續法記雲。達磨此年示滅。於理可取

First year of Wutai, in the second month the emperor died. The infant ruler Yuan Zhao was installed and died in the fourth month, and Emperor Zhuang was installed. (The base text reads “Wu Zong Ji”, probably an error for “Zhengzong Ji”; it cites the Xu Fa Ji of Baochang as saying that Bodhidharma manifested extinction in this year, which is acceptable according to reason.)

敬宗孝莊皇帝

Emperor Xiaozhuang, the Jingzong

諱子攸。四月即位改元建義

Personal name Ziyou. Took the throne in the fourth month and changed the reign title to Jianyi.

建義元年九月又改元永安

First year of Jianyi, in the ninth month the reign title was changed again to Yong'an.

己酉

Jiyou

二

Year 2

庚戌

Gengxu

二

Year 2

三十二月帝崩。若依寶唱續法傳即魏使歸洛。奏遇達磨西歸。當在此年蓋明帝已崩。而孝莊尚在位故也

Year 3, in the twelfth month the emperor died. If one follows Baochang's Xu Fa Zhuan, the Wei envoy's return to Luoyang and report of meeting Bodhidharma going back west should be in this year, because Emperor Ming had already died while Xiaozhuang was still on the throne.

辛亥

Xinhai

三太子統薨

Year 3, Crown Prince Tong died.

前廢帝

The Former Deposed Emperor

諱恭。二月即位改元普泰

Personal name Gong. Took the throne in the second month and changed the reign title to Putai.

壬子

Renzi

四

Year 4

二二月帝廢

Year 2, in the second month the emperor was deposed.

後廢帝

The Later Deposed Emperor

諱朗。普泰元年六月高懽立帝於信都改元中興元年至二年四月廢之

Personal name Lang. In the sixth month of the first year of Putai, Gao Huan (the base text writes it with a variant character, which is Gao Huan) installed him as emperor at Xindu, and changed the reign title to Zhongxing; in the fourth month of the second year he deposed him.

出帝

The Emperor Who Went Out

諱脩廣。普泰二年四月即位改元太昌

Personal name Xiuguang. Took the throne in the fourth month of the second year of Putai and changed the reign title to Taichang.

太昌元年十二月又改永熙

In the twelfth month of the first year of Taichang, the reign title was changed again to Yongxi.

癸丑

Guichou

五

Year 5

二

Year 2

甲寅

Jiayin

六

Year 6

三年十月帝迫於其相高懽。出居關中。懽立清河王世子善見為主都鄴。是為東魏。於是魏分為東西。十二月帝遇鴆崩

Year 3, in the tenth month the emperor was pressed by Chancellor Gao Huan and left to live in Guanzhong. Gao Huan installed Yuan Shanjian, the heir of the Prince of Qinghe, as ruler, with the capital at Ye, which was the Eastern Wei. Thus Wei was divided into east and west. In the twelfth month the emperor was killed with poisoned wine.

右後魏十二主。合一百四十九年分為東西魏

The twelve rulers of Later Wei above reigned one hundred and forty-nine years in all, and it was divided into Eastern Wei and Western Wei.

西魏

Western Wei

都長安

Capital at Chang'an

東魏

Eastern Wei

都鄴

Capital at Ye

文皇帝

Emperor Wen

諱寶炬。京兆王愉之子宇文泰奉帝即位

Personal name Baoju, son of Yuan Yu, Prince of Jingzhao; Yuwen Tai installed him as emperor.

孝靜帝

Emperor Xiaojing

諱善見。高懽奉帝即位。改元永熙。三年為天平

Personal name Shanjian. Gao Huan installed him as emperor and changed the reign title to Yongxi; in the third year it was changed to Tianping.

乙卯

Yimao

二年

Year 2

丙辰

Bingchen

二年

Year 2

二年

Year 2

三年舊本傳燈雲。十月五日達磨卒。十二月葬洛陽熊耳山。時洛陽屬東魏。誤

Year 3. The old edition of the Transmission of the Lamp says that Bodhidharma died on the fifth day of the tenth month and was buried at Mount Xiong'er in Luoyang in the twelfth month. At that time Luoyang belonged to Eastern Wei. This is wrong.

丁巳

Dingsi

三年

Year 3

三年

Year 3

四年

Year 4

戊午

Wuwu

四年

Year 4

四年

Year 4

己未

Jiwei

五年

Year 5

五年

Year 5

興和元年舊傳燈雲。奉使自西域回。奏啟達磨壙。見空棺隻履。誤

First year of Xinghe. The old edition of the Transmission of the Lamp says that an envoy returned from the Western Regions and requested that Bodhidharma's tomb be opened, and an empty coffin and a single shoe were seen. This is wrong.

庚申

Gengshen

六年

Year 6

六年

Year 6

二年

Year 2

辛酉

Xinyou

七年

Year 7

七年

Year 7

三年

Year 3

壬戌

Renxu

八年

Year 8

八年

Year 8

四年

Year 4

癸亥

Guihai

九年

Year 9

九年

Year 9

甲子

Jiazi

十年

Year 10

十年

Year 10

二年

Year 2

乙丑

Yichou

十一年

Year 11

十一年

Year 11

三年

Year 3

丙寅

Bingyin

十二年

Year 12

四年

Year 4

丁卬

Dingmao (the base text reads “Ding Ang”, where the second character is an error for “mao”)

十三年

Year 13

五年

Year 5

戊辰

Wuchen

二年侯景反

Year 2, Hou Jing rebelled.

十四年

Year 14

六年

Year 6

己巳

Jisi

三年五月帝崩

Year 3, in the fifth month the emperor died.

十五年

Year 15

七年

Year 7

簡文帝

Emperor Jianwen

諱綱即位改元

Personal name Gang, took the throne and changed the reign title.

庚午

Gengwu

十六年

Year 16

八年五月禪於北齊

Year 8, in the fifth month he abdicated in favor of Northern Qi.

北齊

Northern Qi

都鄴

Capital at Ye

文宣帝

Emperor Wenxuan

諱洋姓高。懽之第三子。五月受禪。建元天保

Personal name Yang, surname Gao, the third son of Gao Huan. Received the abdication in the fifth month and established the era Tianbao.

辛未

Xinwei

二年侯景廢帝。而立豫章王楝。尋弒帝。十一月景又廢楝。自立僭號。元帝討而斬之

Year 2, Hou Jing deposed the emperor and installed Xiao Dong, Prince of Yuzhang, in his place, and soon after killed the emperor. In the eleventh month Hou Jing deposed Xiao Dong again and usurped a title himself. Emperor Yuan attacked and beheaded him.

十七年

Year 17

二年三祖見二祖

Year 2, the Third Patriarch met the Second Patriarch.

廢帝

The Deposed Emperor

諱欽。文帝長子。即位不改號

Personal name Qin, eldest son of Emperor Wen. He took the throne without changing the reign title.

孝元帝

Emperor Xiaoyuan

諱繹十一月即位於江陵

Personal name Yi, took the throne at Jiangling in the eleventh month.

壬申

Renshen

三年

Year 3

癸酉

Guiyou

二年

Year 2

二年

Year 2

四年

Year 4

甲戌

Jiaxu

三年十一月帝為魏軍所執尋弒之

Year 3, in the eleventh month the emperor was captured by the Wei army and soon killed.

三年正月宇文泰廢帝而立齊王廓

Year 3, in the first month Yuwen Tai deposed the emperor and installed Yuan Kuo, Prince of Qi, in his place.

五年思大止大蘇山

Year 5, the Great Chan Master Huisi resided at Mount Dasu.

敬帝

Emperor Jing

諱方智。元帝既被執。蕭𧫣自立為後梁。都江陵。王僧辯陳覇先。奉帝為梁主。承聖四年九月即位

Personal name Fangzhi. After Emperor Yuan was captured, Xiao Cha (the base text writes the character with a variant form; he is Emperor Xuan of Later Liang, Xiao Cha) set himself up as Later Liang, with the capital at Jiangling. Wang Sengbian and Chen Baxian installed him as ruler of Liang, and he took the throne in the ninth month of the fourth year of Chengsheng.

恭帝

Emperor Gong

諱廓。文帝子。宇文泰立之。不改號。止稱元年

Personal name Kuo, son of Emperor Wen. Yuwen Tai installed him; he did not change the reign title but called it only the first year.

乙亥

Yihai

二年

Year 2

六年

Year 6

丙子

Bingzi

三年十二月帝遜位於周

Year 3, in the twelfth month the emperor yielded the throne to Zhou.

七年

Year 7

後周

Later Zhou

都長安

Capital at Chang'an

閔帝

Emperor Min

諱覺姓宇文。文帝泰之子。受禪於西魏即位止稱元年

Personal name Jue, surname Yuwen, son of Emperor Wen, Yuwen Tai. He received the abdication of Western Wei and took the throne, calling it only the first year.

元年南史以次年為元年

First year (the Southern History takes the following year as the first year)

丁丑

Dingchou

二年十月進丞相陳覇先爵。為陳王。帝遜位於陳

Year 2, in the tenth month Chancellor Chen Baxian's rank was raised to Prince of Chen. The emperor yielded the throne to Chen.

二年九月宇文護貶帝為洛陽公。尋弒之

Year 2, in the ninth month Yuwen Hu demoted the emperor to Duke of Luoyang and soon after killed him.

八年

Year 8

明帝

Emperor Ming

諱毓。文帝泰之長子。宇文護立之。即位改元武定

Personal name Yu, eldest son of Emperor Wen, Yuwen Tai. Yuwen Hu installed him, and on taking the throne he changed the reign title to Wuding.

陳

Chen

都金陵

Capital at Jinling

武定元年南史雲亦稱元年不改號

First year of Wuding. The Southern History says that it too was called only the first year, without changing the reign title.

高祖武帝

Emperor Wu, the Gaozu

諱覇先姓陳氏受禪於梁。即位建元永定

Personal name Baxian, surname Chen, received the abdication of Liang, took the throne and established the era Yongding.

戊寅

Wuyin

二年智者進具

Year 2, Great Master Zhizhe received the full precepts.

二年

Year 2

九年

Year 9

己卯

Jimao

三年六月帝崩

Year 3, in the sixth month the emperor died.

武成元年陳紀雲方建年號

First year of Wucheng. The Annals of Chen says that the reign title was established only at this time.

十年十月帝崩

Year 10, in the tenth month the emperor died.

文帝

Emperor Wen

諱舊始興王長子即位

Personal name Qian (the base text writes a character that is an error for “Qian”), eldest son of the Prince of Shixing, took the throne.

廢帝

The Deposed Emperor

諱殷。文宣帝長子

Personal name Yin, eldest son of Emperor Wenxuan.

庚辰

Gengchen

二年

Year 2

乾明元年太后令廢帝

First year of Qianming, the empress dowager issued an order deposing the emperor.

智者謁思大於大蘇山

Great Master Zhizhe visited the Great Chan Master Huisi at Mount Dasu.

武帝

Emperor Wu

諱邕。文帝第四子。以遺詔即位

Personal name Yong, fourth son of Emperor Wen, took the throne according to the last testament.

昭帝

Emperor Zhao

諱演。懽之第六子。八月即位。改元皇建

Personal name Yan, the sixth son of Gao Huan. Took the throne in the eighth month and changed the reign title to Huangjian.

辛巳

Xinsi

二年

Year 2

二年帝崩

Year 2, the emperor died.

後梁宣帝崩。子巋立。是為明帝。改元天保

Emperor Xuan of Later Liang died, and his son Xiao Kui succeeded him; this was Emperor Ming, who changed the reign title to Tianbao.

武成帝

Emperor Wucheng

諱湛。懽之第九子。即位改元大寧

Personal name Zhan, the ninth son of Gao Huan. Took the throne and changed the reign title to Daning.

壬午

Renwu

三年

Year 3

二年

Year 2

癸未

Guiwei

四年

Year 4

三年

Year 3

二年

Year 2

甲申

Jiashen

五年

Year 5

四年

Year 4

三年

Year 3

乙酉

Yiyou

六年

Year 6

五年

Year 5

四年帝禪位於太子。自稱太上皇

Year 4, the emperor abdicated in favor of the crown prince and styled himself Retired Emperor.

後主

The Last Ruler

諱緯。受禪即位。改元天統

Personal name Wei, received the abdication and took the throne, changing the reign title to Tiantong.

丙戌

Bingxu

天康元年四月帝崩

First year of Tiankang, in the fourth month the emperor died.

二年

Year 2

廢帝

The Deposed Emperor

諱伯宗。文帝長子

Personal name Bozong, eldest son of Emperor Wen.

丁亥

Dinghai

光大元年思大遷南嶽

First year of Guangda, the Great Chan Master Huisi moved to Mount Nanyue.

二年

Year 2

三年

Year 3

戊子

Wuzi

二年帝廢

Year 2, the emperor was deposed.

三年

Year 3

四年

Year 4

宣帝

Emperor Xuan

諱頊。昭烈王之子。以大後命即位

Personal name Xu, son of the Prince Zhaolie, took the throne according to the empress dowager's order.

己丑

Jichou

天建元年傅大士卒智者往金陵

First year of Tianjian, Great Master Fu died; Great Master Zhizhe went to Jinling.

四年

Year 4

五年

Year 5

庚寅

Gengyin

二年

Year 2

五年

Year 5

辛卯

Xinmao

三年

Year 3

六年

Year 6

二年

Year 2

壬辰

Renchen

四年

Year 4

三年

Year 3

癸巳

Guisi

五年

Year 5

二年

Year 2

四年

Year 4

甲午

Jiawu

六年

Year 6

三年廢釋道二教

Year 3, the Buddhist and Daoist teachings were abolished.

五年

Year 5

乙未

Yiwei

七年智者隱天台

Year 7, Great Master Zhizhe lived in seclusion on Tiantai.

四年

Year 4

六年

Year 6

丙申

Bingshen

八年

Year 8

五年

Year 5

七年十二月為周武所敗。改元隆化。隆化元年。德安王延宗。即位於晉陽。改元德昌。尋為周所虜

Year 7, in the twelfth month he was defeated by Emperor Wu of Zhou and the reign title was changed to Longhua. In the first year of Longhua, Gao Yanzong, Prince of De'an, took the throne at Jinyang and changed the reign title to Dechang, and was soon captured by Zhou.

幼主

The Young Ruler

名恆。後主以望氣者言有革易。故傳位幼主。自稱太上皇

Personal name Heng. Because a sky-watcher said that a change of regime was coming, the Last Ruler passed the throne to the Young Ruler and styled himself Retired Emperor.

丁酉

Dingyou

九年思大卒

Year 9, the Great Chan Master Huisi died.

六年

Year 6

承光元年正月幼主即位。在位十八日。與後主並為周所虜國滅

First year of Chengguang, in the first month the Young Ruler took the throne; he reigned eighteen days and was captured by Zhou together with the Last Ruler, and the state was destroyed.

右北齊六主。合二十八年。為周所滅

The six rulers of Northern Qi above reigned twenty-eight years in all and were destroyed by Zhou.

戊戌

Wuxu

十年

Year 10

宣政元年帝總戎北伐。六月崩於乘興

First year of Xuanzheng, the emperor led a great army on a northern campaign and died in his carriage in the sixth month.

宣帝

Emperor Xuan

諱斌。武帝長子。即位

Personal name Yun (the base text writes it differently), eldest son of Emperor Wu, took the throne.

己亥

Jihai

十一年

Year 11

大成元年正月立魯王衍。為皇太子二月傳位太子。自稱天元皇帝

First year of Dacheng, in the first month Yuwen Yan, Prince of Lu, was made crown prince; in the second month he passed the throne to the crown prince and styled himself Emperor Tianyuan.

靜帝

Emperor Jing

諱衍。後改名闡。宣帝長子。宣帝於鄴宮傳位。改元大象

Personal name Yan, later renamed Chan, eldest son of Emperor Xuan. Emperor Xuan passed the throne to him at the palace in Ye and he changed the reign title to Daxiang.

庚子

Gengzi

十二年

Year 12

二年宣帝崩。復釋道二教。以大丞相楊堅為相國。進爵為王。備九鍚

Year 2, Emperor Xuan died. The Buddhist and Daoist teachings were restored. The Grand Chancellor Yang Jian was made Chief Minister of State, advanced in rank to prince, and given the nine bestowments (the base text writes one character differently).

辛丑

Xinchou

十三年

Year 13

大定元年正月改元。二月遜位於隋

First year of Dading, the reign title was changed in the first month, and in the second month he yielded the throne to Sui.

右後週五主。合二十六年。禪於隋

The five rulers of Later Zhou above reigned twenty-six years in all and abdicated to Sui.

隋

Sui

都長安

Capital at Chang'an

高祖文皇帝

Emperor Wen, the Gaozu

諱堅。姓楊氏。大定元年二月。受禪於周。即位建元開皇

His given name was Jian and his surname Yang. In the second month of the first year of Dading, he received the abdication from Zhou, took the throne and established the reign title Kaihuang.

壬寅

Renyin

十四年正月帝崩

In the first month of the fourteenth year, the emperor died.

二年

Year 2

後主

Last Ruler

諱叔寶。宣帝長子。即位

His given name was Shubao; he was the eldest son of Emperor Xuan and took the throne.

癸卯

Guimao

三年

Year 3

甲辰

Jiachen

二年

Year 2

四年

Year 4

乙巳

Yisi

三年

Year 3

五年後梁蕭琮立

Year 5; Xiao Cong of the Later Liang succeeded to the throne.

丙午

Bingwu

四年

Year 4

六年後梁改元廣運

Year 6; the Later Liang changed its reign title to Guangyun.

丁未

Dingwei

七年後梁三主。合三十三年。是歲隋廢之

Year 7. The three rulers of the Later Liang, thirty-three years in all, were deposed by Sui in this year.

戊申

Wushen

二年

Year 2

八年

Year 8

己酉

Jiyou

三年正月隋將韓擒。入建業虜後主國亡

In the first month of year 3, the Sui general Han Qin attacked into Jianye, took the Last Ruler captive, and the state perished.

九年平陳天下一統

Year 9; Chen was pacified and the whole world was united.

右陳五主。合三十三年。隋滅之

The five rulers of Chen above, thirty-three years in all, were destroyed by Sui.

庚戌

Gengxu

十年

Year 10

辛亥

Xinhai

十一年

Year 11

壬子

Renzi

十二年四祖見三祖

Year 12; the Fourth Patriarch met the Third Patriarch.

癸丑

Guichou

十三年二祖卒

Year 13; the Second Patriarch died.

甲寅

Jiayin

十四年

Year 14

乙卯

Yimao

十五年

Year 15

丙辰

Bingchen

十六年

Year 16

丁巳

Dingsi

十七年智者卒

Year 17; the Great Master Zhi Zhe died.

戊午

Wuwu

十八年

Year 18

己未

Jiwei

十九年

Year 19

庚申

Gengshen

二十年

Year 20

辛酉

Xinyou

壬戌

Renxu

二年

Year 2

癸亥

Guihai

三年

Year 3

甲子

Jiazi

四年七月帝崩

In the seventh month of year 4, the emperor died.

煬帝

Emperor Yang

諱廣。高祖第二子。即位

His given name was Guang; he was the second son of Gaozu and took the throne.

乙丑

Yichou

丙寅

Bingyin

二年三祖卒

Year 2; the Third Patriarch died.

丁卯

Dingmao

三年

Year 3

戊辰

Wuchen

四年

Year 4

己巳

Jisi

庚午辛未壬申癸酉

Gengwu, Xinwei, Renshen, Guiyou

五年六年七年八年九年

Years 5, 6, 7, 8 and 9

甲戌

Jiaxu

乙亥丙子

Yihai, Bingzi

丁丑

Dingchou

十三年帝幸江都。遙尊為太上皇

Year 13; the emperor made a tour to Jiangdu and was honored from afar as Retired Emperor.

恭帝

Emperor Gong

諱侑。煬帝之孫。元德太子昭之子。十一月唐公入京立帝。改元義寧

His given name was You; he was a grandson of Emperor Yang and the son of Crown Prince Yuande, Yang Zhao. In the eleventh month the Duke of Tang entered the capital and set him up as emperor, changing the reign title to Yining.

戊寅

Wuyin

二年二月煬帝崩。五月帝遜位於唐

In the second month of year 2, Emperor Yang died; in the fifth month, the emperor yielded the throne to Tang.

右隋三主。合三十八年。禪於唐

The three rulers of Sui above, thirty-eight years in all, abdicated in favor of Tang.

達磨至中國。今取正宗記為定。蓋依梁僧寶唱續法記。昔那連耶舍。與萬天懿。譯七佛至二十八祖傳法事。梁簡文帝。因使臣劉懸運往北齊取其書詔寶唱編入續法記也

Regarding Bodhidharma's coming to China, the Record of the Orthodox Lineage is now taken as the standard, based on the Continued Record of the Dharma by the Liang monk Baochang. Formerly Narendrayasas and Wan Tianyi translated the accounts of the transmission of the Dharma from the Seven Buddhas to the twenty-eight patriarchs. Emperor Jianwen of Liang, because his envoy Liu Xuanyun went to Northern Qi and brought back this book, issued an edict having Baochang incorporate it into the Continued Record of the Dharma.

七佛天竺祖師

The Seven Buddhas and the Patriarchs of India

七佛

The Seven Buddhas

毘婆屍佛

Vipasyin Buddha

屍棄佛

Sikhin Buddha

毘舍浮佛

Visvabhu Buddha

拘留孫佛

Krakucchanda Buddha

拘那含牟尼佛

Kanakamuni Buddha

迦葉佛

Kasyapa Buddha

釋迦牟尼佛

Sakyamuni Buddha

天竺一十五祖(內一祖旁出無錄)

The fifteen patriarchs of India (one of whom is a collateral line and is not recorded)

第一祖摩訶迦葉

First Patriarch Mahakasyapa

第二祖阿難(旁出末田底迦)

Second Patriarch Ananda (with the collateral line of Madhyantika)

第三祖商那和修

Third Patriarch Sanavasa

第四祖優波毱多

Fourth Patriarch Upagupta

第五祖提多迦

Fifth Patriarch Dhritaka

第六祖彌遮迦

Sixth Patriarch Micchaka

第七祖婆須蜜

Seventh Patriarch Vasumitra

第八祖佛陀難提

Eighth Patriarch Buddhanandi

第九祖伏馱蜜多

Ninth Patriarch Buddhamitra

第十祖脇尊者

Tenth Patriarch Parsva, the Venerable Ribs

第十一祖富那夜奢

Eleventh Patriarch Punyayasas

第十二祖馬鳴大士

Twelfth Patriarch the Great Being Asvaghosa

第十三祖迦毘摩羅

Thirteenth Patriarch Kapimala

第十四祖龍樹大士

Fourteenth Patriarch the Great Being Nagarjuna

敘七佛

An Account of the Seven Buddhas

古佛應世。綿歷無窮。不可以周知而悉數也。故近譚賢劫有千如來。暨於釋迦。但紀七佛。案長阿含經云。七佛精進力。放光滅闇冥。各各坐諸樹。於中成正覺。又曼殊室利為七佛祖師。金華善慧大士。登松山頂行道。感七佛引前維摩接後。今之撰述。斷自七佛而下。

The ancient Buddhas appeared in the world in an unbroken succession without end, and it is impossible to know them all or list them one by one. Therefore, speaking only of the recent age, there are a thousand Tathagatas in the Bhadra Kalpa, and from Sakyamuni we record only the Seven Buddhas. The Long Agama Sutra says: By the power of the Seven Buddhas' diligence they emit light that dispels darkness, and each sits beneath a different tree, where he attains perfect enlightenment. Also, Manjusri is the patriarch teacher of the Seven Buddhas. The Great Being Shan Hui of Jinhua climbed to the summit of Mount Song to practise, and sensed the Seven Buddhas leading before him and Vimalakirti receiving him behind. This present compilation therefore begins by cutting in just below the Seven Buddhas.

毘婆屍佛(過去莊嚴劫第九百九十八尊)偈曰。

Vipasyin Buddha (the nine hundred and ninety-eighth honored one of the past Adorned Kalpa); his verse says:

身從無相中受生猶如幻出諸形象

This body is born from the formless, like an illusion that conjures up all kinds of forms,

幻人心識本來無罪福皆空無所住

the mind of the conjured person is fundamentally without sin, and sin and merit are both empty, with no place to abide.

長阿含經云。人壽八萬歲時此佛出世。種剎利。姓拘利若。父槃頭。母槃頭婆提。居槃頭婆提城。坐波波羅樹下。說法三會。度人三十四萬八千人。神足二。一名騫茶。二名提舍。侍者無憂。子方膺。

The Long Agama Sutra says: This Buddha appeared in the world when human life was eighty thousand years. His caste was Ksatriya and his clan Kaundinya. His father was named Bandhuma and his mother Bandhumati. He lived in the city of Bandhumati and sat beneath the patala tree. He taught the Dharma in three assemblies and saved three hundred and forty-eight thousand people. He had two disciples of supernatural power: the first named Khanda and the second Tisya. His attendant was named Asoka. His son was named Fangying.

屍棄佛(莊嚴劫第九百九十九尊)偈曰。

Sikhin Buddha (the nine hundred and ninety-ninth honored one of the Adorned Kalpa); his verse says:

起諸善法本是幻造諸惡業亦是幻

Arising of all kinds of good dharmas is fundamentally illusion; creating all kinds of evil deeds is also illusion,

身如聚沫心如風幻出無根無實性

the body is like gathered foam and the mind like wind, conjured forth without root and without real nature.

長阿含經云。人壽七萬歲時此佛出世。種剎利。姓拘利若。父明相。母光耀。居光相城。坐分陀利樹下。說法三會。度人二十五萬。神足二。一名阿毘浮。二名婆婆。侍者忍行。子無量。

The Long Agama Sutra says: This Buddha appeared in the world when human life was seventy thousand years. His caste was Ksatriya and his clan Kaundinya. His father was named Aruna and his mother Prabhavati. He lived in the city of Arunavati and sat beneath the pundarika tree. He taught the Dharma in three assemblies and saved two hundred and fifty thousand people. He had two disciples of supernatural power: the first named Abhibhu and the second Sambhava. His attendant was named Kshemankara. His son was named Atula.

毘舍浮佛(莊嚴劫第一千尊)偈曰。

Visvabhu Buddha (the one thousandth honored one of the Adorned Kalpa); his verse says:

假借四大以為身心本無生因境有

The four elements of earth, water, fire and wind are borrowed as the body; the mind is originally unborn and exists because of objects,

前境若無心亦無罪福如幻起亦滅

if the objects before it are absent, the mind is absent too; sin and merit are like illusions, arising and then ceasing.

長阿含經云。人壽六萬歲時此佛出世。種剎利。姓拘利若。父善燈。母稱戒。居無喻城。坐婆羅樹下。說法二會。度人一十三萬。神足二。一扶遊。二欝多摩。侍者寂滅。子妙覺。

The Long Agama Sutra says: This Buddha appeared in the world when human life was sixty thousand years. His caste was Ksatriya and his clan Kaundinya. His father was named Supratita and his mother Yasasvati. He lived in the city of Anupama and sat beneath the sala tree. He taught the Dharma in two assemblies and saved one hundred and thirty thousand people. He had two disciples of supernatural power: the first Sona and the second Uttama. His attendant was named Upasanta. His son was named Suprabuddha.

拘留孫佛(見在賢劫第一尊)偈曰。

Krakucchanda Buddha (the first honored one of the present Bhadra Kalpa); his verse says:

見身無實是佛身了心如幻是佛幻

To see that the body has no real substance is the Buddha's body; to understand that the mind is like an illusion is the Buddha's illusion,

了得身心本性空斯人與佛何殊別

to realize that the original nature of body and mind is empty, what difference is there between this person and the Buddha?

長阿含經云。人壽四萬歲時此佛出世。種婆羅門。姓迦葉。父禮得。母善枝。居安和城。坐尸利沙樹下。說法一會。度人四萬。神足二。一薩尼。二毘樓。侍者善覺。子上勝。

The Long Agama Sutra says: This Buddha appeared in the world when human life was forty thousand years. His caste was Brahmin and his clan Kasyapa. His father was named Agnidatta and his mother Visakha. He lived in the city of Ksemavati and sat beneath the sirisa tree. He taught the Dharma in one assembly and saved forty thousand people. He had two disciples of supernatural power: the first Sanjiva and the second Vidhura. His attendant was named Buddhija. His son was named Uttara.

拘那含牟尼佛(賢劫第二尊)偈曰。

Kanakamuni Buddha (the second honored one of the Bhadra Kalpa); his verse says:

佛不見身知是佛若實有知別無佛

When the Buddha does not see the body, one knows that this is the Buddha; if there truly were a knower, there would be no other Buddha,

智者能知罪性空坦然不怖於生死

the wise can know that the nature of sin is empty and calmly have no fear of birth and death.

長阿含經云。人壽三萬歲時此佛出世。種婆羅門姓迦葉。父大德。母善勝。居清淨城。坐烏暫婆羅門樹下。說法一會。度人三萬。神足二。一舒槃那。二欝多樓。侍者安和。子道師。

The Long Agama Sutra says: This Buddha appeared in the world when human life was thirty thousand years. His caste was Brahmin and his clan Kasyapa. His father was named Mahadeva and his mother Uttara. He lived in the city of Subhavati and sat beneath the udumbara tree. He taught the Dharma in one assembly and saved thirty thousand people. He had two disciples of supernatural power: the first Bhiyyasa and the second Uttara. His attendant was named Svastika. His son was named Sarthavaha.

迦葉佛(賢劫第三尊)偈曰。

Kasyapa Buddha (the third honored one of the Bhadra Kalpa); his verse says:

一切眾生性清淨從本無生無可滅

The nature of all beings is pure, originally unborn, and there is nothing to be extinguished,

即此身心是幻生幻化之中無罪福

this very body and mind are born of illusion; within illusion there is no sin or merit.

長阿含經云。人壽二萬歲時此佛出世。種婆羅門。姓迦葉。父梵德。母財主。居波羅柰城。坐尼拘律樹下。說法一會。度人二萬。神足二。一提舍。二婆羅婆。侍者善友。子集軍。

The Long Agama Sutra says: This Buddha appeared in the world when human life was twenty thousand years. His caste was Brahmin and his clan Kasyapa. His father was named Brahmadatta and his mother Dhanavati. He lived in the city of Varanasi and sat beneath the nyagrodha tree. He taught the Dharma in one assembly and saved twenty thousand people. He had two disciples of supernatural power: the first Tisya and the second Bharadvaja. His attendant was named Sarvamitra. His son was named Vijitasena.

釋迦牟尼佛(賢劫第四尊)姓剎利。父淨飯天。母大清淨妙。位登補處生兜率天上。名曰勝善天人。亦名護明大士。度諸天眾說補處行。亦於十方界中現身說法。普耀經云。佛初生剎利王家。放大智光明照十方世界。地湧金蓮華自然捧雙足。東西及南北各行於七步。分手指天地作師子吼聲。上下及四維無能尊我者。即周昭王二十四年甲寅歲四月八日也。至四十二年二月八日。年十九欲求出家。而自念言。當復何遇。即於四門遊觀見四等事。心有悲喜而作思惟。此老病死終可厭離。於是夜子時有一天人。名曰淨居。於窓牖中叉手白太子言。出家時至可去矣。太子聞已心生歡喜。即逾城而去。於檀特山中修道。始於阿藍迦藍處。三年學不用處定。知非便捨。復至欝頭藍弗處。三年學非非想定。知非亦捨。又至象頭山同諸外道。日食麻麥經於六年。故經云。以無心意無授行而悉摧伏諸外道。先歷試邪法示諸方便發諸異見令至菩提。故普集經云。菩薩於二月八日明星出時。成佛號天人師。時年三十矣。即穆王三年癸未歲也。既而於鹿野苑中。為憍陳如等五人轉四諦法輪而論道果。說法住世四十九年。後告弟子摩訶迦葉。吾以清淨法眼涅槃妙心實相無相微妙正法將付於汝。汝當護持。並勅阿難副貳傳化無令斷絕。而說偈言。

Sakyamuni Buddha (the fourth honored one of the Bhadra Kalpa) was of the Ksatriya caste. His father was King Suddhodana (the base text writes this as Suddhodana Deva), and his mother was Mahamaya, the Great Pure and Wonderful. Rising to the position of one bound to succeed as a Buddha, he was born in the Tusita Heaven, named the heavenly being Sresthin and also called the Great Being Prabhapala, converting the many heavenly hosts, teaching the practice of one bound to succeed as a Buddha, and also manifesting and teaching in the worlds of the ten directions. The Lalitavistara says: When the Buddha was first born into a Ksatriya king's house, he emitted a great light of wisdom that illuminated the worlds of the ten directions; golden lotus flowers welled up from the ground and naturally held up his two feet. He walked seven steps to each of east, west, south and north, pointing to heaven and earth with his hands, and roared the lion's roar: Above and below and in the four intermediate directions, none can be more honored than I. That day was the eighth day of the fourth month in the year jiayin, the twenty-fourth year of King Zhao of Zhou. In the second month of the forty-second year, he was nineteen years old and wished to seek to leave home, and thought to himself: What more should I meet with? He then toured the four gates and saw the four kinds of sights, old age, sickness, death and a monk, and was both sad and glad in his heart, thinking: This old age, sickness and death are in the end to be renounced. Then at night, at the hour of zi, a heavenly being named Pure Abode stood at the window with palms joined and said to the prince: The time to leave home has come; you may go. The prince, hearing this, was glad at heart, climbed over the wall and left, and practised the Way in the Dantaloka Mountains. At first, with Arada Kalama, he studied for three years the absorption of nothingness, and knowing it was not right, he abandoned it; he then went to Udraka Ramaputra and studied for three years the absorption of neither perception nor non-perception, and knowing it was not right, he abandoned that too; he then went to the Elephant Head Mountain and stayed with non-Buddhist ascetics, eating only sesame and wheat each day, for six years. Therefore the sutra says: With no thought and no instruction in practice, he subdued all the non-Buddhist teachers. He first went through testing wrong teachings, revealed various skillful means, and aroused various different views so that they might reach bodhi. Therefore the Pu Ji Sutra says: The Bodhisattva attained Buddhahood on the eighth day of the second month when the morning star appeared, and was called the Teacher of Gods and Humans; at that time he was thirty years old, which was the third year of King Mu, in the year guiwei. Afterward in the Deer Park, he turned the wheel of the Dharma of the four noble truths for the five including Kaundinya, discussing the path and its fruits. He taught the Dharma and remained in the world forty-nine years. Later he told his disciple Mahakasyapa: I entrust to you the pure Dharma eye, the wonderful mind of nirvana (the state in which afflictions cease and one no longer revolves in birth and death), and the subtle true Dharma of true reality without marks; you should protect and uphold it. And he charged Ananda to assist in transmitting it so that it should not be cut off. Then he spoke a verse:

法本法無法無法法亦法

The Dharma is the Dharma, originally without Dharma; without Dharma, the Dharma is still Dharma,

今付無法時法法何曾法

now that I entrust the Dharma that is without Dharma, how could any dharma ever be a dharma?

爾時世尊說此偈已。復告迦葉。吾將金縷僧伽梨衣傳付於汝。轉授補處。至慈氏佛出世勿令朽壞。迦葉聞偈頭面禮足曰。善哉善哉。我當依勅。恭順佛故。爾時世尊至拘屍那城。告諸大眾。吾今背痛欲入涅槃。即往熙連河側娑羅雙樹下。右脇累足泊然宴寂。復從棺起為母說法。特示雙足化婆耆。並說無常偈曰。

When the World-Honored One had finished speaking this verse, he told Kasyapa further: I will transmit to you the golden-threaded samghati robe, to be passed on to the one bound to succeed me, until Maitreya Buddha appears in the world, and do not let it decay. Kasyapa, having heard the verse, bowed with his head at the Buddha's feet and said: Excellent, excellent. I shall follow your instruction, out of reverence for the Buddha. Then the World-Honored One went to the city of Kusinagara and told the assembly: My back is aching now and I wish to enter nirvana. He went to the pair of sala trees beside the Hiranyavati River, lay on his right side with his feet together, and quietly entered stillness. He also rose from the coffin to preach to his mother, and specially showed his two feet to teach Vangisa, and spoke the verse on impermanence:

諸行無常是生滅法生滅滅已

All conditioned things are impermanent; they are of the nature to arise and cease; when arising and ceasing have ceased,

寂滅為樂

stillness is bliss.

時諸弟子即以香薪競茶毘之。燼後金棺如故。爾時大眾即於佛前以偈讚曰。

At that time the disciples used fragrant firewood and competed to cremate him. When it had burned out, the golden coffin remained as before. The assembly then praised him with verses before the Buddha:

凡俗諸猛熾何能致火爇

The various fierce blazing fires of the ordinary world, how could they set this fire alight?

請尊三昧火闍維金色身

We ask the honored samadhi (a state of mind concentrated and undisturbed) fire to cremate this golden body.

爾時金棺從坐而舉高七多羅樹。往反空中化火三昧須臾灰生。得舍利八斛四斗。即穆王五十二年壬申歲二月十五日也。自世尊滅後一千一十七年教至中夏。即後漢永平十年戊辰歲也。

Then the golden coffin rose from its seat to the height of seven tala trees, went back and forth in the air, and manifested the fire-light samadhi, and in a moment ashes were produced. They obtained eight hu and four dou of relics. That day was the fifteenth day of the second month in the year renshen, the fifty-second year of King Mu. One thousand and seventeen years after the World-Honored One's extinction, the teaching reached China, in the year wuchen, the tenth year of Yongping of the Later Han.

第一祖摩訶迦葉。摩竭陀國人也。姓婆羅門。父飲澤。母香志。昔為鍛金師。善明金性使其柔伏。付法傳云。嘗於久遠劫中毘婆屍佛入涅槃後。四眾起塔。塔中像面上金色有少缺壞。時有貧女將金珠往金師所請飾佛面。既而因共發願。願我二人為無姻夫妻。由是因緣九十一劫身皆金色。後生梵天。天壽盡生中天摩竭陀國婆羅門家。名曰迦葉波。此雲飲光勝尊。蓋以金色為號也。繇是志求出家冀度諸有。佛言。善來比丘。鬚髮自除袈裟著體。常於眾中稱歎第一。復言。吾以清淨法眼將付於汝。汝可流佈無令斷絕。涅槃經云。爾時世尊欲涅槃時。迦葉不在眾會。佛告諸大弟子。迦葉來時可令宣揚正法眼藏。爾時迦葉在耆闍堀山賓缽羅窟。覩勝光明即入三昧。以淨天眼觀見世尊。於熙連河側入般涅槃。乃告其徒曰。如來涅槃也。何其駛哉。即至雙樹間悲戀號泣。佛於金棺內現雙足。爾時迦葉告諸比丘。佛已茶毘。金剛舍利非我等事。我等宜當結集法眼無令斷絕。乃說偈曰。

The First Patriarch Mahakasyapa was a man of Magadha. He was of the Brahmin caste. His father was named Yinze and his mother Xiangzhi. He had formerly been a goldsmith, skilled at understanding the nature of gold and making it soft and tractable. The Account of the Transmission of the Dharma says: Long ago in a remote kalpa, after Vipasyin Buddha entered nirvana, the four assemblies built a stupa, and the golden color on the face of the image in the stupa was slightly damaged. At that time a poor woman took a golden bead to the goldsmith and asked him to repair the Buddha's face. Then the two together made a vow: May the two of us be husband and wife without being related by marriage. Because of this cause, for ninety-one kalpas their bodies were golden in color. Later he was born in the Brahma Heaven, and when his heavenly life ended he was born in a Brahmin family in Magadha in Central India, and was named Kasyapa, which here is translated Drinker of Light, the Supreme Honored One, taking the golden color as his name. From then on he resolved to leave home, hoping to liberate all beings of existence. The Buddha said: Welcome, bhikshu. His hair and beard fell off by themselves, and the kasaya robe was on his body. He was always praised in the assembly as foremost. The Buddha further said: I entrust to you the pure Dharma eye; you may spread it and not let it be cut off. The Nirvana Sutra says: At that time the World-Honored One was about to enter nirvana, and Kasyapa was not in the assembly. The Buddha told the great disciples: When Kasyapa comes, let him proclaim the treasury of the true Dharma eye. At that time Kasyapa was in the Pippala cave on Vulture Peak, saw an extraordinary radiance, and entered samadhi, and with the pure heavenly eye saw the World-Honored One entering parinirvana beside the Hiranyavati River, so he told his disciples: The Tathagata has entered nirvana, how swiftly! He went to the space between the twin sala trees and wept and cried out in grief. The Buddha showed his two feet from within the golden coffin. At that time Kasyapa told the bhikshus: The Buddha has already been cremated, and the vajra relics are not our concern; we should compile the Dharma eye so that it is not cut off. Then he spoke a verse:

如來弟子且莫涅槃得神通者

Disciples of the Tathagata, do not yet enter nirvana; those who have attained supernatural powers,

當赴結集

should hasten to the compilation.

於是得神通者。悉集王舍耆闍堀山賓缽羅窟。時阿難為漏未盡不得入會。後證阿羅漢果。由是得入。迦葉乃白眾言。此阿難比丘多聞總持有大智慧。常隨如來梵行清淨。所聞佛法如水傳器無有遺餘。佛所讚歎聰敏第一。宜可請彼集修多羅藏。大眾默然。迦葉告阿難曰。汝今宜宣法眼。阿難聞語信受。觀察眾心。而宣偈言。

So all those who had attained supernatural powers gathered at the Pippala cave on Vulture Peak in Rajagriha. At that time Ananda, because his outflows were not yet exhausted, could not enter the assembly; later he attained the fruit of arhat (a holy one who has exhausted afflictions and is no longer reborn), and so was able to enter. Kasyapa said to the assembly: This bhikshu Ananda has heard much and retains it all, has great wisdom and always followed the Tathagata; his pure conduct is untainted, and the Dharma he heard flowed into him like water poured into a vessel, with not a drop lost. The Buddha praised him as foremost in intelligence. He should be requested to compile the Sutra Pitaka. The assembly was silent. Kasyapa told Ananda: You should now proclaim the Dharma eye. Hearing this, Ananda accepted it in faith, observed the minds of the people, and proclaimed a verse:

比丘諸眷屬離佛不莊嚴

The bhikshu retinue, once separated from the Buddha, is without adornment,

猶如虛空中眾星之無月

like the many stars in empty space with no moon.

說是偈已。禮眾僧足升法坐而說是言。如是我聞一時佛住某處說某經教。乃至人天等作禮奉行。時迦葉問諸比丘。阿難所言不錯謬乎。皆曰。不異世尊所說。迦葉乃告阿難言。我今年不久留。今將正法付囑於汝。汝善守護。聽吾偈言。

Having spoken this verse, he bowed at the feet of the assembled monks, ascended the Dharma seat, and spoke thus: Thus have I heard: at one time the Buddha was staying at such a place and spoke such a sutra, up to the humans and gods bowing and putting it into practice. At that time Kasyapa asked the bhikshus: Are there any errors in what Ananda has said? All said: It is no different from what the World-Honored One said. Kasyapa then told Ananda: This year I will not long remain in the world; now I entrust the true Dharma to you, and you should guard it well. Hear my verse:

法法本來法無法無非法

Every dharma is originally Dharma, with no Dharma and no non-Dharma,

何於一法中有法有不法

why, within one Dharma, should there be Dharma and also non-Dharma?

說偈已。乃持僧伽梨衣入雞足山。俟慈氏下生。即周孝王五年丙辰歲也(五年當作四年自此至第十三祖迦毘摩羅年數錯誤今皆依史記年表中六甲改正)。

Having spoken the verse, he took the samghati robe and entered Mount Kukkutapada to await Maitreya's descent. That year was the fifth year of King Xiao of Zhou, year bingchen (the fifth year should be the fourth; from here to the Thirteenth Patriarch Kapimala, the counts of years contain errors, and all are now corrected according to the stems and branches of the chronological tables in the Records of the Grand Historian).

第二祖阿難。王舍城人也。姓剎利帝。父斛飯王。實佛之從弟也。梵語阿難陀。此雲慶喜。亦云歡喜。如來成道夜生因為之名。多聞博達智慧無礙。世尊以為總持第一。嘗所讚歎。加以宿世有大功德。受持法藏如水傳器。佛乃命為侍者。後阿闍世王白言。仁者。如來迦葉尊勝二師皆已涅槃。而我多故悉不能覩。仁者。般涅槃時願垂告別。阿難許之。後自念言。我身危脆猶如聚沫。況復衰老豈堪長久。又念。阿闍世王與吾有約。乃詣王宮告之曰。吾欲入涅槃來辭耳。門者曰。王寢不可以聞。阿難曰。俟王覺時當為我說。時阿闍世王夢中見一寶蓋。七寶嚴飾千萬億眾圍繞瞻仰。俄而風雨暴至吹折其柄。珍寶瓔珞悉墜於地。心甚驚異。既寤。門者具白上事王聞語已。失聲號慟哀感天地。即至毘舍離城。見阿難在常河中流跏趺而坐。王乃作禮而說偈言。

The Second Patriarch Ananda was a man of Rajagriha. His clan was Ksatriya. His father was King Dronodana, in fact a paternal cousin of the Buddha. The Sanskrit Ananda is translated here as Joy, also rendered as Delight. He was born on the night the Tathagata attained the Way, and so took this name. He was learned and broadly versed, and his wisdom was without obstruction. The World-Honored One regarded him as foremost in retention and once praised him. Besides, he had great merit from former lives, and received and upheld the Dharma treasury as water flowing into a vessel. The Buddha therefore appointed him attendant. Later King Ajatasatru said: Virtuous one, the Tathagata and Kasyapa, two honored and excellent teachers, have both entered nirvana, and because I had many affairs I could not see them with my own eyes. When you enter parinirvana, I hope you will come to take leave. Ananda agreed. Later he thought to himself: My body is fragile, like gathered foam, and I am old besides; how could it last long? He also thought that King Ajatasatru had an agreement with him, so he went to the royal palace and told him: I am about to enter nirvana, and have come to say farewell. The gatekeeper said: The King is asleep and cannot be told. Ananda said: When the King wakes, tell him for me. At that time King Ajatasatru dreamed that he saw a precious canopy adorned with the seven treasures, surrounded and gazed upon by millions of beings, when a sudden wind and rain broke the handle, and the jewels and necklaces fell to the ground, and he was deeply alarmed. After he woke, the gatekeeper told him everything above. Hearing it, the King cried aloud in grief that moved heaven and earth, and went to the city of Vaisali, where he saw Ananda seated in the lotus posture in the middle of the Ganges (the base text writes the river's name with a variant graph). The King bowed and spoke a verse:

稽首三界尊棄我而至此

I bow my head to the Honored One of the Three Realms, who abandoned me and came here,

暫憑悲願力且莫般涅槃

for now, by the power of your compassionate vow, do not yet enter parinirvana.

時毘舍離王亦在河側。復說偈言。

At that time the King of Vaisali was also beside the river, and spoke a verse:

尊者一何速而歸寂滅場

How swift the Venerable is, about to return to the place of stillness,

願住須臾間而受於供養

may you stay a little while and accept our offerings.

爾時阿難見二國王鹹來勸請。乃說偈言。

Then Ananda, seeing that both kings had come to plead with him, spoke a verse:

二王善嚴住勿為苦悲戀

Dear kings, dwell well and do not grieve with attachment for suffering,

涅槃當我淨(舊本作靜此依寶林傳正宗記易此一字)

nirvana is just my purity (the old text reads this word as stillness, and it is changed here to purity according to the Baolin Chronicle and the Record of the Orthodox Lineage),

而無諸有故

and there is also no cause for the many states of existence.

阿難復念。我若偏向一國而般涅槃。諸國爭競。無有是處。應以平等度諸有情。遂於常河中流將入寂滅。是時山河大地六種震動。雪山中有五百仙人。覩茲瑞應飛空而至。禮阿難足胡跪白言。我於長老當證佛法。願垂大慈度脫我等。阿難默然受請。即變殑伽河悉為金地。為其仙眾說諸大法。阿難復念。先所度脫弟子應當來集。須臾五百羅漢從空而下。為諸仙人出家受具。其仙眾中有二羅漢。一名商那和修。二名末田底迦。阿難知是法器。乃告之曰。昔如來以大法眼付大迦葉。迦葉入定而付於我。我今將滅。用傳於汝汝受吾教。當聽偈言。

Ananda further thought: If I were to favor one kingdom and enter parinirvana there, the other kingdoms would contend, and this would not be right. I should liberate all sentient beings equally. So in the middle of the Ganges he was about to enter stillness. At that moment mountains, rivers and the great earth shook in six ways. In the Snowy Mountains there were five hundred immortals who, seeing these auspicious signs, flew through the air to him, bowed at Ananda's feet, knelt on one knee and said: We should realize the Buddha's Dharma in the presence of the elder; we hope you will have great compassion and liberate us. Ananda silently accepted their request and transformed the entire Ganges into golden ground, and for these immortals he taught various great Dharmas. Ananda further thought: The disciples liberated earlier should come and gather. In a moment, five hundred arhats came down from the sky and had the immortals leave home and receive full ordination. Among the immortals were two arhats, one named Sanavasa and the other Madhyantika. Ananda knew they were vessels of the Dharma and told them: Formerly the Tathagata entrusted the great Dharma eye to Mahakasyapa, and Kasyapa entered samadhi and entrusted it to me. Now I am about to pass away, and I transmit it to you. Receive my teaching and hear my verse:

本來付有法付了言無法

What was originally entrusted was a Dharma that exists, but once entrusted it is said to be no Dharma,

各各須自悟悟了無無法

each must awaken to it himself; once awakened, there is no nothingness and no Dharma.

阿難付法眼藏竟。踴身虛空作十八變。入風奮迅三昧分身四分。一分奉忉利天。一分奉娑竭羅龍宮。一分奉毘舍離(舊本作毘舍離龍王今依寶林傳正宗記除龍字)王。一分奉阿闍世王。各造寶塔而供養之。乃厲王十二年癸巳歲也(當作十年)。

After Ananda had entrusted the treasury of the Dharma eye, he leapt into the sky and performed eighteen transformations, entered the swift-wind samadhi, and divided his body into four parts: one part he offered to the Trayastrimsa Heaven, one to the dragon palace of Sagara, one to the King of Vaisali (the old text reads King of the Dragons of Vaisali, and the word dragon is removed here according to the Baolin Chronicle and the Record of the Orthodox Lineage), and one to King Ajatasatru. Each built a precious stupa to make offerings. That year was the twelfth year of King Li of Zhou, year guisi (it should be the tenth year).

第三祖商那和修者(正宗記雲。梵語商諾迦此雲自然服。以生時身自有衣也。洪覺範志林雲。謂僧伽梨衣與雲巖同也。而傳燈曰自然服。即西域九枝秀草名未詳)摩突羅國人也。亦名舍那婆斯姓毘舍多。父林勝。母憍奢耶。在胎六年而生。梵雲商諾迦。此雲自然服。即西域九枝秀草名也。若羅漢聖人降生則此草生於淨潔之地。和脩生時瑞草斯應。昔如來行化至摩突羅國。見一青林枝葉茂盛。語阿難曰。此林地名優留茶。吾滅度後一百年。有比丘商那和脩。於此地轉妙法輪。後百歲果誕。和脩出家證道。受慶喜尊者法眼。化導有情及止此林。降二火龍歸順佛教。龍因施其地以建梵宮。尊者化緣既久思付正法。尋於吒利國得優波毱多以為給侍。因問毱多曰。汝年幾耶。答曰。我年十七。師曰。汝身十七性十七耶。答曰。師髮已白。為髮白耶。心白耶。師曰。我但髮白。非心白耳。毱多曰。我身十七。非性十七也。和脩知是法器。後三載遂為落髮受具。乃告曰昔如來以無上法眼藏付囑迦葉。展轉相授而至於我。我今付汝勿令斷絕。汝受吾教。聽吾偈言。

The Third Patriarch Sanavasa (the Record of the Orthodox Lineage says: the Sanskrit Sanakavasa is translated here as Natural Garment, because he had clothing on his body at birth. Hong Jue Fan in his Records of the Forest says it refers to the samghati robe, the same as the account of Yunyan. But the Transmission of the Lamp says Natural Garment is the name of a nine-branched auspicious grass of the Western Regions; this is not yet clear) was a man of Mathura, also called Sanavasu. His clan was Vaisata. His father was named Linsheng and his mother Kausiki. He was in the womb six years before being born. The Sanskrit Sanakavasa is translated here as Natural Garment, which is the name of a nine-branched auspicious grass of the Western Regions. When an arhat saint is born, this grass grows on clean ground. When Sanavasa was born, the auspicious grass appeared in response. Formerly, when the Tathagata traveled teaching to Mathura, he saw a green grove with luxuriant branches and leaves and said to Ananda: This grove is named Urumunda; one hundred years after my passing, a bhikshu Sanavasa will turn the wondrous wheel of the Dharma in this place. A hundred years later he was indeed born. Sanavasa left home and realized the Way, received the Dharma eye from the Venerable Ananda, guided sentient beings, and lived in this grove, where he subdued two fire dragons and brought them to the Buddha's teaching. The dragons therefore donated this land to build a Brahma hall. The Venerable had been teaching for a very long time and wished to entrust the true Dharma; in his search he found Upagupta in the country of Pataliputra to serve as his attendant, and asked Upagupta: How old are you? He replied: I am seventeen. The master said: Is your body seventeen or your nature seventeen? He replied: The master's hair has already turned white; is it the hair that is white or the mind that is white? The master said: Only my hair is white, not my mind. Upagupta said: My body is seventeen, not my nature. Sanavasa knew he was a vessel of the Dharma. Three years later he shaved his head and gave him full ordination, and told him: Formerly the Tathagata entrusted the treasury of the supreme Dharma eye to Kasyapa, and it was passed on successively until it reached me. Now I entrust it to you; do not let it be cut off. Receive my teaching and hear my verse:

非法亦非心(舊本作非法亦非法今依寶林傳正宗記改作非法亦非心也)

Not Dharma, and not mind (the old text reads this as not Dharma, also not Dharma, and it is changed here to not Dharma, also not mind according to the Baolin Chronicle and the Record of the Orthodox Lineage),

無心亦無法說是心法時

without mind and without Dharma; when speaking of this mind-Dharma,

是法非心法

this Dharma is not the mind-Dharma.

說偈已。即隱於罽賓國南象白山中。後於三昧中見弟子毱多。有五百徒眾常多懈慢。尊者乃往彼。現龍奮迅三昧以調伏之。而說偈曰。

Having spoken the verse, he lived in seclusion on Mount Elephant White south of the country of Kashmir. Later, in samadhi, he saw that his disciple Upagupta had five hundred followers who were often lazy and arrogant. The Venerable went there and manifested the dragon's swift samadhi to subdue them, and spoke a verse:

通達非彼此至聖無長短

Penetrate to where there is no this and that; the supreme sage has no long or short,

汝除輕慢意疾得阿羅漢

if you remove the mind of contempt, you will soon attain arhatship.

五百比丘聞偈已。依教奉行皆獲無漏。尊者乃作十八變火光三昧用焚其身。毱多收舍利葬於梵迦羅山。五百比丘人持一幡。迎導至彼建塔供養。乃宣王二十三年乙未歲也(當作二十二年)。

The five hundred bhikshus, having heard the verse, practised as instructed and all attained freedom from outflows. The Venerable then performed eighteen transformations and burned his own body with the fire-light samadhi. Upagupta gathered the relics and buried them on Mount Brahmakala. Each of the five hundred bhikshus carried a banner to escort and welcome them there, and built a stupa to make offerings. That year was the twenty-third year of King Xuan of Zhou, year yiwei (it should be the twenty-second year).

第四祖優波毱多者。吒利國人也。亦名優波崛多。又名鄔波毱多。姓首陀。父善意。十七出家。二十證果。隨方行化至摩突羅國。得度者甚眾。由是魔宮震動。波旬愁怖遂竭其魔力以害正法。尊者即入三昧觀其所由。波旬復伺便。密持瓔珞縻之於頸。及尊者出定。乃取人狗蛇三屍化為華鬘。軟言慰諭波旬曰。汝與我瓔珞甚是珍妙。吾有華鬘以相酬奉波旬大喜引頸受之。即變為三種臭屍蟲蛆壞爛。波旬厭惡大生憂惱。盡己神力不能移動。乃升六慾天告諸天王。又詣梵王求其解免。彼各告言。十力弟子所作神變。我輩凡陋何能去之。波旬曰。然則奈何。梵王曰。汝可歸心尊者即能除斷。乃為說偈令其迴向曰。

The Fourth Patriarch Upagupta was a man of Pataliputra, also called Upagupta in other renderings. His clan was Sudra. His father was named Shanyi. He left home at seventeen and realized the fruit at twenty. He traveled everywhere teaching, and when he reached Mathura, an exceedingly great number of people were saved. As a result the palace of Mara shook, and Papiyas was anxious and afraid, and used all his demonic power to harm the true Dharma. The Venerable then entered samadhi and examined the reason for it. Papiyas waited for his chance and secretly put a necklace around his neck. When the Venerable came out of samadhi, he took the corpses of a man, a dog and a snake and transformed them into a garland, and with gentle words comforted Papiyas: The necklace you gave me is very precious, and I have a garland to repay you. Papiyas was overjoyed, stretched out his neck to receive it, and it immediately turned into three foul-smelling corpses, rotting and full of maggots. Papiyas was disgusted and greatly distressed, and could not move it despite using all his own spiritual power, so he rose to the Heaven of the Six Desires and told the heavenly kings, and went also to the Brahma King to ask for release. They each told him: The spiritual transformation made by a disciple of the Ten-Powered One, how could ordinary and base beings like us remove it? Papiyas said: What shall I do? The Brahma King said: You can take refuge with the Venerable and then it can be removed. And he spoke a verse for him, telling him to turn toward the Way:

若因地倒還因地起離地求起

If one falls because of the ground, one must rise by means of the ground; to seek to rise apart from the ground,

終無其理

there is in the end no such principle.

波旬受教已。即下天宮禮尊者足哀露懺悔。毱多告曰。汝自今去。於如來正法更不作嬈害否。波旬曰。我誓迴向佛道永斷不善。毱多曰。若然者汝可口自唱言歸依三寶。魔王合掌三唱。華鬘悉除乃歡喜踴躍。作禮尊者而說偈曰。

After Papiyas received the instruction, he went down to the heavenly palace, bowed at the Venerable's feet, and sorrowfully made a confession. Upagupta asked him: From now on, will you still harass or harm the Tathagata's true Dharma? Papiyas said: I vow to turn toward the Buddha's Way and forever cut off what is unwholesome. Upagupta said: If so, you may take refuge in the Three Jewels in your own voice. The demon king joined his palms and chanted three times, and the garland was entirely removed, and he leapt for joy and bowed to the Venerable, speaking a verse:

稽首三昧尊十力聖弟子

I bow my head to the Honored One of samadhi, the holy disciple of the Ten-Powered One,

我今願迴向勿令有劣弱

I now wish to turn toward the Way; do not let me be weak and inferior.

尊者在世化導證果最多。每度一人以一籌置於石室。其室縱十八肘。廣十二肘。充滿其間。最後有一長者子。名曰香眾。來禮尊者志求出家。尊者問曰。汝身出家心出家。答曰。我來出家非為身心。尊者曰。不為身心復誰出家。答曰。夫出家者無我我故。無我我故即心不生滅。心不生滅即是常道。諸佛亦常。心無形相其體亦然。尊者曰。汝當大悟心自通達。宜依佛法僧紹隆聖種。即為剃度受具足戒仍告之曰。汝父嘗夢金日而生汝。可名提多迦。復謂曰。如來以大法眼藏。次第傳授以至於我。今復付汝。聽吾偈言。

The Venerable, during his life, guided and brought to the fruit the largest number of people. For every person he saved, he placed one counting rod in a stone chamber. That stone chamber was eighteen cubits long and twelve cubits wide, and it was filled with rods. Last of all, the son of an elder named Xiangzhong came to bow to the Venerable and resolved to seek to leave home. The Venerable asked: Do you leave home with the body or with the mind? He replied: I come to leave home, not for body or mind. The Venerable said: If not for body or mind, then who leaves home? He replied: One who speaks of leaving home does so because there is no self and nothing belonging to a self. Without self and what belongs to a self, the mind neither arises nor ceases. A mind that neither arises nor ceases is the constant Way. The Buddhas are also constant. The mind has no form, and its substance is also thus. The Venerable said: You should be greatly awakened, your mind penetrating by itself, and it is fitting that you take refuge in the Buddha, Dharma and Sangha and continue the holy seed. He shaved his head, gave him full ordination, and told him: Your father once dreamed of a golden sun and then had you, so you may be named Dhritaka. He further said to him: The Tathagata transmitted the treasury of the great Dharma eye in succession until it reached me. Now I entrust it to you again. Hear my verse:

心自本來心本心非有法

The mind itself is originally mind, the original mind is not a thing that exists,

有法有本心非心非本法

it is because there is a thing that there is an original mind; neither mind, nor the original Dharma.

付法已。乃踴身虛空呈十八變。然復本坐跏趺而逝。多迦以室內籌用焚其軀。收舍利建塔供養即平王三十一年庚子歲也(當作三十年)。

When the entrusting was complete, he leapt into the sky and displayed eighteen transformations, then returned to his seat, sat in the lotus posture and passed away. Dhritaka burned his body with the counting rods in the chamber, gathered the relics, and built a stupa to make offerings. That year was the thirty-first year of King Ping of Zhou, year gengzi (it should be the thirtieth year).

第五祖提多迦者。摩伽陀國人也。初生之時父夢金日自屋而出照耀天地。前有大山諸寶嚴飾。山頂泉湧滂沱四流。後遇毱多尊者。為解之曰。寶山者吾身也。泉湧者法無盡也。日從屋出者汝今入道之相也。照耀天地者汝智慧超越也。尊者本名香眾。師因易今名焉。梵雲提多迦。此雲通真量也。多迦聞師說已歡喜踴躍。而唱偈言。

The Fifth Patriarch Dhritaka was a man of Magadha. When he was first born, his father dreamed that a golden sun came out from the house and lit up heaven and earth; before it was a great mountain adorned with many treasures, from whose summit a spring welled up and poured forth in all directions in torrents. Later he met the Venerable Upagupta, who explained it to him: The treasure mountain is my body, the welling spring is the Dharma without end, the sun coming out from the house is the sign of your entering the Way now, and its lighting heaven and earth is your wisdom surpassing. The Venerable's original name was Xiangzhong, and the master changed it to the present name for this reason. The Sanskrit Dhritaka is translated here as Penetrating True Measure. Dhritaka, having heard his master's explanation, leapt for joy and sang a verse:

巍巍七寶山常出智慧泉

Towering is the mountain of seven treasures, always welling up springs of wisdom,

迴為真法味能度諸有緣

turning back to become the true flavor of the Dharma, able to liberate all those with affinity.

毱多尊者亦說偈曰。

The Venerable Upagupta also spoke a verse:

我法傳於汝當現大智慧

My Dharma is passed to you, you should manifest great wisdom,

金日從屋出照耀於天地

the golden sun comes out of the house and shines upon heaven and earth.

提多迦聞師妙偈設禮奉持。後至中印度。彼國有八千大仙。彌遮迦為首。聞尊者至率眾瞻禮。謂尊者曰。昔與師同生梵天。我遇阿私陀僊人授我僊法。師逢十力弟子修習禪那。自此報分殊塗已經六劫。尊者曰。支離累劫誠哉不虛。今可捨邪歸正以入佛乘。彌遮迦曰。昔阿私陀僊人授我記雲。汝卻後六劫。當遇同學獲無漏果。今也相遇非宿緣邪。願師慈悲令我解脫。尊者即度出家命聖授戒餘僊眾始生我慢。尊者示大神通。於是俱發菩提心一時出家。乃告彌遮迦曰。昔如來以大法眼藏密付迦葉。展轉相授而至於我。我今付汝當護念之。乃說偈曰。

Dhritaka, having heard his master's wonderful verse, made obeisance and upheld it. Later he went to Central India. In that country there were eight thousand great immortals, led by Micchaka, who, hearing that the Venerable had arrived, led the assembly to pay respects and said to the Venerable: Formerly I was born with you, master, in the Brahma Heaven. I met the immortal Asita, who taught me the immortal arts; you met a disciple of the Ten-Powered One and practised dhyana. From then on our karmic results divided into different paths, and six kalpas have passed. The Venerable said: Scattered and dispersed through kalpas, it is indeed not false. Now you may abandon the false and return to the true and enter the Buddha vehicle. Micchaka said: Formerly the immortal Asita gave me a prediction, saying: After six more kalpas you will meet a fellow student and obtain the fruit without outflows. Now that we have met, is it not a former affinity? I hope the master will have compassion and let me be liberated. The Venerable then received him into the order and had a holy one give him the precepts. The other immortals began to give rise to arrogance, so the Venerable displayed great spiritual power, and they all aroused the mind of bodhi and left home at once. He then told Micchaka: Formerly the Tathagata secretly entrusted the treasury of the great Dharma eye to Kasyapa, and it was passed down successively until it reached me. Now I entrust it to you; you should guard and cherish it. Then he spoke a verse:

通達本法心無法無非法

The mind that penetrates the original Dharma has no Dharma and no non-Dharma,

悟了同未悟無心亦無法

to be awakened and not yet awakened are the same; no mind, and no Dharma.

說偈已。踴身虛空作十八變火光三昧自焚其軀。彌遮迦與八千比丘同收舍利。於班茶山中起塔供養。即莊王七年己丑歲也(當作五年)。

Having spoken the verse, he leapt into the sky and performed eighteen transformations, and burned his body with the fire-light samadhi. Micchaka and the eight thousand bhikshus together gathered the relics and built a stupa to make offerings in the Mountains of Pandu. That year was the seventh year of King Zhuang of Zhou, year jichou (it should be the fifth year).

第六祖彌遮迦者。中印度人也。既傳法已遊化至北天竺國。見雉堞之上有金色祥雲。歎曰。斯道人氣也。必有大士為吾法嗣乃入城。於闤闠間有一人。手持酒器逆而問曰。師何方而來欲往何所。師曰。從自心來欲往無處。曰識我手中物否。師曰。此是觸器而負淨者。曰師還識我否。師曰。我即不識識即非我。又謂曰。汝試自稱名氏。吾當後示本因。彼人說偈而答。我從無量劫。至於生此國。本姓頗羅墮。名字婆須蜜。師曰。我師提多迦說。世尊昔遊北印度。語阿難言。此國中吾滅後三百年有一聖人。姓頗羅墮。名婆須蜜。而於禪祖當獲第七。世尊記汝。汝應出家。彼乃置器禮師側立而言曰。我思往劫嘗作檀那。獻一如來寶坐。彼佛記我雲。汝於賢劫釋迦法中宣傳至教。今符師說。願加度脫。師即與披剃復圓戒相。乃告之曰。正法眼藏今付於汝勿令斷絕。乃說偈曰。

The Sixth Patriarch Micchaka was a man of Central India. Having transmitted the Dharma, he traveled teaching to the country of Northern India, and seeing a golden auspicious cloud above the battlements of the city, sighed: This is the sign of a man of the Way; there must be a great being who will be my Dharma heir. So he entered the city. In the marketplace there was a man holding a wine vessel in his hands, who came forward to meet him and asked: From which direction does the master come, and where does he wish to go? The master said: I come from my own mind, and I wish to go to where there is no place to go. He asked: Do you know what is in my hands? The master said: This is a vessel that touches, yet it is carried by a pure person. He asked: Does the master know me? The master said: I do not know you; if I knew you, it would not be me. He further said to him: Try announcing your own name, and afterwards I will show you the original cause. The man answered in a verse: Since immeasurable kalpas ago, I have come to be born in this country, my original surname is Bharadvaja and my name is Vasumitra. The master said: My teacher Dhritaka said that the World-Honored One once traveled in Northern India and said to Ananda: In this country, three hundred years after my passing, there will be a saint with the clan name Bharadvaja and the name Vasumitra, and among the Zen patriarchs he is to be the seventh. The World-Honored One predicted this of you, and you should leave home. The man put down the wine vessel, bowed to the master, and stood to one side and said: I remember that in a past kalpa I was a donor who offered a jeweled seat to a Tathagata. That Buddha predicted of me: In the Dharma of Sakyamuni in the Bhadra Kalpa you will proclaim the supreme teaching. Now it accords with what the master has said, and I hope you will liberate me. The master immediately shaved his head and clothed him, completed the ordination rules, and told him: The treasury of the true Dharma eye is now entrusted to you; do not let it be cut off. Then he spoke a verse:

無心無可得說得不名法

No mind, nothing to be gained; what can be spoken is not called Dharma,

若了心非心始解心心法

if you understand that the mind is not mind, you will understand mind, mind and Dharma.

師說偈已。入師子奮迅三昧。踴身虛空高七多羅樹。卻復本坐化火自焚。婆須蜜收靈骨貯七寶函。建浮圖寘於上級。即襄王十七年甲申歲也(當作十五年)。

When the master finished the verse, he entered the lion's swift samadhi, leapt into the sky to the height of seven tala trees, returned to his seat, and burned himself with transformed fire. Vasumitra gathered the sacred bones, stored them in a case of seven treasures, built a stupa, and placed them in its upper level. That year was the seventeenth year of King Xiang of Zhou, year jiashen (it should be the fifteenth year).

第七祖婆須蜜者。北天竺國人也。姓頗羅墮。常服淨衣執酒器遊行裡閈。或吟或嘯人謂之狂。及遇彌遮迦尊者。宣如來往誌。自惺前緣投器出家。授法行化至迦摩羅國廣興佛事。於法坐前忽有一智者。自稱我名佛陀難提。今與師論義。師曰。仁者論即不義。義即不論。若擬論義終非義論。難提知師義勝。心即欽伏曰。我願求道霑甘露味。尊者遂與剃度而授具戒。復告之曰。如來正法眼藏。我今付汝汝當護持。乃說偈曰。

The Seventh Patriarch Vasumitra was a man of Northern India. His clan was Bharadvaja. He always wore clean clothes and carried a wine vessel as he wandered through the lanes, sometimes humming and sometimes whistling, and people said he was mad. When he met the Venerable Micchaka, who announced the Tathagata's former prediction, he awakened to his former connection, put down the wine vessel and left home. He transmitted the Dharma and traveled teaching, and reached the country of Kamala, where he widely promoted Buddhist affairs. Before the Dharma seat there suddenly appeared a learned man who said of himself: My name is Buddhanandi, and I now wish to debate the meaning with the master. The master said: Virtuous one, if one debates, it is not meaning; if it is meaning, it is not debated. If you intend to debate meaning, it is in the end not a debate of meaning. Nandi knew that the master's meaning surpassed his own, admired and submitted in his heart, and said: I wish to seek the Way and taste the sweet dew. The Venerable then shaved his head and gave him full ordination, and told him: The treasury of the true Dharma eye of the Tathagata I now entrust to you; you should guard and uphold it. Then he spoke a verse:

心同虛空界示等虛空法

The mind is the same as the realm of space, I reveal the Dharma equal to space,

證得虛空時無是無非法

when you realize space, there is no this, and also no non-Dharma.

尊者即入慈心三昧。時梵王帝釋及諸天眾。俱來作禮。而說偈言。

The Venerable then entered the samadhi of loving-kindness. At that time Brahma, Indra and the heavenly hosts all came and bowed, and spoke a verse:

賢劫眾聖祖而當第七位

Patriarch of the many saints of the Bhadra Kalpa, and exactly the seventh in line,

尊者哀念我請為宣佛地

Venerable, have compassion on us and please proclaim the Buddha-ground.

尊者從三昧起示眾雲。我所得法而非有故。若識佛地離有無故。說此語已。還入三昧示涅槃相。難提即於本坐起七寶塔以葬全身。即定王十九年辛未歲也(當作十七年)。

The Venerable rose from samadhi and revealed to the assembly: The Dharma I have attained is not a thing that exists. If you recognize the Buddha-ground, it is because it is apart from existence and non-existence. Having spoken these words, he entered samadhi again and displayed the sign of nirvana. Nandi built a stupa of seven treasures on the spot and buried his whole body. That year was the nineteenth year of King Ding of Zhou, year xinwei (it should be the seventeenth year).

第八祖佛陀難提者。迦摩羅國人也。姓瞿曇氏。頂有肉髻辯捷無礙。初遇婆須蜜尊者出家受教。既而領徒行化至提伽國城毘舍羅家。見舍上有白光上騰。謂其徒曰。此家當有聖人。口無言說真大乘器。不行四衢知觸穢耳。言訖。長者出致禮問何所須。尊者曰。我求侍者。曰我有一子。名伏馱蜜多。年已五十。口未曾言足未曾履。尊者曰。如汝所說真吾弟子。尊者見之遽起禮拜。而說偈曰。

The Eighth Patriarch Buddhanandi was a man of the country of Kamala. His clan was Gautama. He had a fleshy protuberance on the crown of his head, and his eloquence was swift and unobstructed. At first he met the Venerable Vasumitra, left home and received instruction. Later he led his followers on a teaching tour and reached the home of Visala in the city of the country of Tigha, where he saw a white light rising above the house, and said to his followers: This household must have a saint. He does not speak a word, truly a vessel of the Great Vehicle; he does not walk in the four thoroughfares, knowing only to avoid defilement. When he had said this, the elder came out and bowed, and asked what was needed. The Venerable said: I seek an attendant. The elder said: I have a son named Buddhamitra, already fifty years old, whose mouth has never spoken and whose feet have never walked. The Venerable said: As you say, he is truly my disciple. When the Venerable saw him, he rose at once and bowed, and spoke a verse:

父母非我親誰是最親者

My parents are not my closest, who then is closest?

諸佛非我道誰為最道者

The Buddhas are not my way, what then is the most ultimate way?

尊者以偈答曰。

The Venerable answered in a verse:

汝言與心親父母非可比

Your words are close to the mind, closer than parents,

汝行與道合諸佛心即是

your conduct accords with the Way, which is the mind of the Buddhas,

外求有相佛與汝不相似

seeking a Buddha with marks outside is not like you,

欲識汝本心非合亦非離

recognize your own original mind; it is neither united nor separate.

伏馱蜜多聞師妙偈便行七步。師曰。此子昔曾值佛悲願廣大。慮父母愛情難捨故不言不履耳。時長者遂捨令出家。尊者尋授具戒。復告之曰。我今以如來正法眼藏付囑於汝勿令斷絕。乃說偈曰。

When Buddhamitra had heard his master's wonderful verse, he walked seven steps. The master said: This child once met the Buddha, and his compassionate vow is vast; fearing it would be hard to give up the affection of his parents, he did not speak or walk. Then the elder let him go to leave home. The Venerable gave him full ordination at once, and told him: I now entrust to you the treasury of the true Dharma eye of the Tathagata; do not let it be cut off. Then he spoke a verse:

虛空無內外心法亦如此

Space has no inside or outside, and the mind-Dharma is also so,

若了虛空故是達真如理

if you understand space, then you penetrate the principle of true suchness.

伏馱蜜多承師付囑。以偈讚曰。

Buddhamitra, having received his master's entrusting, praised him in a verse:

我師禪祖中當得為第八

My teacher among the Zen patriarchs should be counted as the eighth,

法化眾無量悉獲阿羅漢

the beings he taught by the Dharma are without number, and all attained arhatship.

爾時尊者佛陀難提。即現神變卻復本坐儼然寂滅。眾興寶塔葬其全身。即景王十二年丙寅歲也(當作十年)。

Then the Venerable Buddhanandi displayed spiritual transformations, returned to his seat, and quietly passed into stillness. The people built a stupa and buried his whole body. That year was the twelfth year of King Jing of Zhou, year bingyin (it should be the tenth year).

第九祖伏馱蜜多者。提伽國人。姓毘舍羅。既受佛陀難提付囑。後至中印度行化。時有長者香蓋。攜一子而來瞻禮尊者曰。此子處胎六十歲。因號難生。復嘗會一仙者。謂此兒非凡當為法器。今遇尊者可令出家。尊者即與落髮授戒。羯磨之際祥光燭坐。仍感舍利三十(一作七)粒現前。自此精進忘疲。既而師告曰。如來大法眼藏今付於汝。汝護念之。乃說偈曰。

The Ninth Patriarch Buddhamitra was a man of the country of Tigha. His clan was Visala. Having received the entrusting from Buddhanandi, he later went to teach in Central India. At that time the elder Xianggai came bringing a son to pay respects, and said: This child was in the womb for sixty years, and so is called Hard to Be Born. He also once met an immortal, who said that this child is not an ordinary person and should be a vessel of the Dharma. Now that we have met the Venerable, he may be let to leave home. The Venerable shaved his hair and gave him the precepts. At the time of the karma procedure, auspicious light shone on the seat, and thirty relics (one text says seven) appeared before them in response. From then on he was diligent and forgot weariness. Afterward the master told him: The treasury of the great Dharma eye of the Tathagata is now entrusted to you; cherish it. Then he spoke a verse:

真理本無名因名顯真理

Truth originally has no name, it is through names that truth is shown,

受得真實法非真亦非偽

to receive the real Dharma, neither true nor false.

尊者付法已。即入滅盡三昧而般涅槃。眾以香油旃檀闍維真體。收舍利建塔於那爛陀寺。即敬王三十五年甲寅歲也(當作三十三年)。

When the Venerable had finished entrusting the Dharma, he entered the samadhi of cessation and attained parinirvana. The people cremated the true body with fragrant oil and sandalwood, gathered the relics, and built a stupa at Nalanda Monastery. That year was the thirty-fifth year of King Jing of Zhou, year jiayin (it should be the thirty-third year).

第十祖脇尊者。中印度人也。本名難生。初尊者將誕。父夢一白象背有寶坐坐上安一明珠。從門而入光照四眾。既覺遂生。後值伏馱尊者。執侍左右未嘗睡眠。謂其脇不至席。遂號脇尊者焉。初至華氏國憩一樹下。右手指地而告眾曰。此地變金色當有聖人入會。言訖即變金色。時有長者子富那夜奢。合掌前立。尊者問。汝從何來。夜奢曰。我心非往。尊者曰。汝何處住。曰我心非止。尊者曰。汝不定耶。曰諸佛亦然。尊者曰。汝非諸佛。曰諸佛亦非尊者。因說偈曰。

The Tenth Patriarch Parsva, the Venerable Ribs, was a man of Central India. His original name was Hard to Be Born. When the Venerable was about to be born, his father dreamed of a white elephant with a jeweled seat on its back, on which was set a bright pearl, which came in at the door and its light shone on the four assemblies. When he woke, he was born. Later he met the Venerable Buddhamitra and served at his side, never sleeping, and it was said that his ribs never touched the mat, and so he was called the Venerable Ribs. At first he went to the country of Pataliputra and rested beneath a tree, pointed at the ground with his right hand and told the assembly: This place will turn golden, and a saint will enter the assembly. When he finished speaking it turned golden. At that time the son of an elder, Punyayasas, stood before him with palms joined. The Venerable asked: Where have you come from? Yasas said: My mind has not gone anywhere. The Venerable said: Where do you dwell? He said: My mind does not stay anywhere. The Venerable said: Are you not settled? He said: The Buddhas are also so. The Venerable said: You are not the Buddhas. He said: The Buddhas are also not. The Venerable then spoke a verse:

此地變金色預知於聖至

This place has turned golden, which foretells the arrival of a saint,

當坐菩提樹覺華而成已

he should sit beneath the bodhi tree, and the flower of awakening is already complete.

夜奢復說偈曰。

Yasas spoke a verse in turn:

師坐金色地常說真實義

The master sits on golden ground and always speaks the meaning of truth,

迴光而照我令入三摩諦

turn the light back to shine on me, and let me enter samadhi.

尊者知其意。即度出家復具戒品。乃告之曰。如來大法眼藏今付於汝。汝護念之。乃說偈言。

The Venerable knew his intention and then received him into the order, gave him full ordination, and told him: The treasury of the great Dharma eye of the Tathagata is now entrusted to you; cherish it. Then he spoke a verse:

真體自然真因真說有理

The true body is naturally true, it is because of truth that principle is spoken,

領得真真法無行亦無止

receive the Dharma of truth and truth, with no going and no stopping.

尊者付法已。即現神變而入涅槃。化火自焚。四眾各以衣裓(古得切)盛舍利。隨處興塔而供養之。即貞王二十二年己亥歲也(當作二十七年)。

When the Venerable had finished entrusting the Dharma, he displayed spiritual transformations and entered nirvana, burning himself with transformed fire. The four assemblies each used their robe-cloths (the gloss gives the reading of the word for robe-cloth) to hold the relics and built stupas everywhere to make offerings. That year was the twenty-second year of King Zhen of Zhou, year jihai (it should be the twenty-seventh year).

第十一祖富那夜奢。華氏國人也。姓瞿曇氏。父寶身。既得法於脇尊者。尋詣波羅柰國。有馬鳴大士迎而作禮。因問曰。我欲識佛。何者即是。師曰。汝欲識佛。不識者是。曰佛既不識焉知是乎。師曰。既不識佛焉知不是。曰此是鋸義。師曰。彼是木義。復問。鋸義者何。曰與師平出。又問。木義者何。師曰。汝被我解。馬鳴豁然惺悟。稽首歸依遂求剃度。師謂眾曰。此大士者。昔為毘舍離國王。其國有一類人如馬裸露。王運神力分身為蠶。彼乃得衣。王後復生中印度。馬人感戀悲鳴。因號馬鳴焉。如來記雲。吾滅度後六百年。當有賢者馬鳴。於波羅柰國摧伏異道。度人無量繼吾傳化。今正是時。即告之曰。如來大法眼藏今付於汝。即說偈曰。

The Eleventh Patriarch Punyayasas was a man of the country of Pataliputra. His clan was Gautama. His father was named Baoshen. Having already received the Dharma from the Venerable Ribs, he went to the country of Varanasi. The Great Being Asvaghosa came to meet him and bowed, and asked: I wish to know the Buddha; which one is he? The master said: If you wish to know the Buddha, the one who does not know is he. He asked: If the Buddha is not known, how do you know that it is he? The master said: Since you do not know the Buddha, how do you know that he is not? He asked: This is the meaning of the saw. The master said: That is the meaning of the wood. He asked further: What is the meaning of the saw? He said: It is level with the master. He asked further: What is the meaning of the wood? The master said: You have been cut open by me. Asvaghosa was suddenly awakened, bowed with his head to the ground and took refuge, and then asked to be ordained. The master said to the assembly: This Great Being was formerly the king of the country of Vaisali. In that country there was a kind of people who went naked like horses, and the king used spiritual power and divided his body to become silkworms, so that those people could obtain clothing. The king was later born again in Central India, and the horse people, longing for him, neighed sadly, and so he was called Asvaghosa. The Tathagata predicted: Six hundred years after my passing there will be a worthy man Asvaghosa who will subdue heretical ways in the country of Varanasi, liberate countless people, and continue my transmission. Now is exactly the time. He then told him: The treasury of the great Dharma eye of the Tathagata is now entrusted to you. And he spoke a verse:

迷悟如隱顯明暗不相離

Delusion and awakening are like the hidden and the manifest; light and darkness are not apart from each other,

今付隱顯法非一亦非二

and now I transmit this Dharma of the hidden and manifest, which is neither one nor two.

尊者付法已。即現神變湛然圓寂。眾興寶塔以閟全身。即安王十四年戊戌歲也(當作十九年)。

When the Venerable One had finished transmitting the Dharma, he at once displayed spiritual transformations and entered perfect stillness in tranquility. The assembly built a precious stupa to enshrine his whole body. That year was the wuxu year, the fourteenth year of King An of Zhou (it should be the nineteenth year).

第十二祖馬鳴大士者。波羅柰國人也。亦名功勝。以有作無作諸功德最為殊勝故名焉。既受法於夜奢尊者。後於華氏國轉妙法輪。忽有老人坐前仆地。師謂眾曰。此非庸流當有異相。言訖不見。俄從地踴出一金色人。復化為女子右手指師。而說偈曰。

The Twelfth Patriarch, the Great Being Asvaghosa, was a native of the country of Varanasi, also called Gongsheng (Victorious Merit), because his meritorious qualities of action and non-action were supremely excellent, and so he was given that name. Having received the Dharma from the Venerable Yasas, he later turned the wheel of the wondrous Dharma in the country of Pataliputra. Suddenly an old man sat down before him and fell flat on the ground. The master said to the assembly: This is no ordinary being; there must be something extraordinary about him. As he finished speaking, the man disappeared. Soon a golden person burst up from the ground and then turned into a woman, and pointing with her right hand at the master, she spoke a verse:

稽首長老尊當受如來記

I bow my head to the Venerable Elder, who should receive the Tathagata's prediction,

今於此地上宣通第一義

and now on this earth proclaim and spread the first principle.

說偈已瞥然不見。師曰。將有魔來與吾校力。有頃風雨暴至天地晦冥。師曰。魔之來信矣。吾當除之。即指空中現一大金龍。奮發威神震動山嶽。師儼然於坐魔事隨滅。經七日有一小蟲。大若蟭螟潛形坐下。師以手取之示眾曰。斯乃魔之所變。盜聽吾法耳。乃放之令去。魔不能動。師告之曰。汝但歸依三寶即得神通。遂復本形作禮懺悔。師問曰。汝名誰耶。眷屬多少。曰我名迦毘摩羅有三千眷屬。師。曰。汝盡神力變化若何。曰我化巨海極為小事。師曰。汝化性海得否。曰何謂性海。我未嘗知。師即為說性海雲。山河大地皆依建立。三昧六通(舊雲六神通依正宗記除神字)由茲發現。迦毘摩羅聞言遂發信心與徒眾三千俱求剃度。師乃召五百羅漢與授具戒。復告之曰。如來大法眼藏今當付汝。汝聽偈言。

When the verse was finished, she vanished in a blink. The master said: A demon is about to come to test its strength against mine. After a while, wind and rain burst forth and heaven and earth turned dark. The master said: The demon has come; it can be believed. I shall remove it. He then pointed into the air, and a great golden dragon appeared, unleashing its fierce spiritual power and shaking the mountains. The master sat solemnly in his seat without moving, and the demonic affair vanished. After seven days, a tiny insect, the size of a gnat's eye, hid beneath his seat. The master took it out with his hand and showed it to the assembly, saying: This is a transformation of the demon, come to eavesdrop on my Dharma. He then let it go. The demon could not move. The master told it: If you only take refuge in the Three Jewels, you will attain spiritual powers. The demon then returned to its original form, made obeisance and repented. The master asked: What is your name and how many followers do you have? He said: My name is Kapimala, and I have three thousand followers. The master said: Using all your spiritual power to transform, what can you do? He said: I can transform a great ocean, which is a very small matter. The master said: Can you transform the ocean of nature? He said: What is the ocean of nature? I have never known. The master then explained the ocean of nature to him: Mountains, rivers and the great earth all rely on it to be established, and samadhis and the six powers (the old text says "six spiritual powers"; following the Zhengzong Ji the word "spiritual" is dropped) are revealed from it. Hearing this, Kapimala gave rise to faith, and he and his three thousand followers all asked for ordination. The master then assembled five hundred arhats to give them full precepts, and told him: The treasury of the Tathagata's great Dharma eye should now be entrusted to you. Listen to the verse:

隱顯即本法明暗元不二

The hidden and the manifest are the original Dharma, and light and darkness are originally not two;

今付悟了法非取亦非離

now I transmit this Dharma of awakening, which is neither taking nor leaving.

付法已。即入龍奮迅三昧。挺身空中如日輪相。然後示滅。四眾以真體藏之龍龕。即顯王三十七年甲午歲也(當作四十二年)。

Having transmitted the Dharma, he entered the Dragon-Rousing Samadhi, stood upright in the air in the form of a sun disc, and then manifested extinction. The fourfold assembly enshrined his true body in a dragon casket. That year was the jiawu year, the thirty-seventh year of King Xian of Zhou (it should be the forty-second year).

第十三祖迦毘摩羅者。華氏國人也。初為外道有徒三千通諸異論。後於馬鳴尊者得法領徒至西印度。彼有太子。名雲自在。仰尊者名請於宮中供養尊者曰。如來有教沙門不得親近國王大臣權勢之家。太子曰。今我國城之北有大山焉。山中有一石窟。師可禪寂於此否。尊者曰諾。即入彼山行數裡逢一大蟒。尊者直進不顧。遂盤繞師身。師因與受三歸依。蟒聽訖而去。尊者將至石窟。復有一老人素服而出合掌問訊。尊者曰。汝何所止。答曰。我昔甞為比丘多樂寂靜。有初學比丘數來請益。而我煩於應答起瞋恨想。命終墮為蟒身。住是窟中今已千載。適遇尊者。獲聞戒法故來謝耳。尊者問曰。此山更有何人居止。曰北去十里有大樹蔭覆五百大龍。其樹王名龍樹。常為龍眾說法。我亦聽受耳。尊者遂與徒眾詣彼。龍樹出迎尊者曰。深山孤寂龍蟒所居。大德至尊何枉神足。師曰。吾非至尊來訪賢者。龍樹默唸曰。此師得決定性明道眼否。是大聖繼真乘否。師曰。汝雖心語吾已意知。但辦出家。何慮吾之不聖。龍樹聞已悔謝。尊者即與度脫。及五百龍眾俱受具戒。復告龍樹曰。今以如來大法眼藏付囑於汝。諦聽偈言。

The Thirteenth Patriarch, Kapimala, was a native of the country of Pataliputra. At first he was a non-Buddhist teacher with three thousand disciples and was versed in the different doctrines of various schools. Later he received the Dharma from the Venerable Asvaghosa and led his followers to western India. There was a prince there named Yunzizai (Cloud Sovereign), who admired the Venerable One's name and invited him into the palace to make offerings. The Venerable One said: The Tathagata has taught that a sramana must not be close to kings, ministers or powerful families. The prince said: In the north of our capital there is a great mountain, and in it a stone cave; may the master practice meditation there? The Venerable One said: Yes. He entered the mountain. After walking a few li, he met a great python. The Venerable One advanced without looking back, and the python coiled around his body. The master then gave it the three refuges, and the python left after hearing them. As the Venerable One was about to reach the cave, an old man in plain clothes came out, joined his palms and greeted him. The Venerable One said: Where do you live? He answered: I was once a bhiksu and liked quiet very much. Novice monks came many times to ask for instruction, and I grew weary of answering and gave rise to angry thoughts; when I died I fell into the body of a python and lived in this cave, and now it has been a thousand years. Having just met the Venerable One and heard the precepts, I have come to thank you. The Venerable One asked: Who else lives on this mountain? He said: Ten li to the north there is a great tree shading five hundred great dragons. The tree king is named Nagarjuna, and he often preaches the Dharma to the dragons; I also listen to it. The Venerable One then went there with his followers. Nagarjuna came out to meet him. The Venerable One said: This deep mountain is lonely and where dragons and pythons dwell; why has the Great Virtue, the Honored One, condescended to come? The master said: I am not the Honored One; I have come to visit a worthy. Nagarjuna thought silently: Has this teacher attained a decisive and clear eye of the Way? Is he a great sage who has inherited the true vehicle? The master said: Though you speak in your heart, I already know it in my mind. Just go forth as a renunciant; why worry whether I am a sage? Hearing this, Nagarjuna repented and thanked him. The Venerable One then ordained him, along with the five hundred dragons, all receiving full precepts. He then told Nagarjuna: Now I entrust the treasury of the Tathagata's great Dharma eye to you. Listen carefully to the verse:

非隱非顯法說是真實際

A Dharma that is neither hidden nor manifest is called the true limit of reality;

悟此隱顯法非愚亦非智

to awaken to this Dharma of hidden and manifest is neither foolish nor wise.

付法已。即現神變化火焚身。龍樹收五色舍利建塔瘞之。即𧹞王四十一年壬辰歲也(當作四十六年)。

Having transmitted the Dharma, he at once displayed spiritual transformations and burned his body with a fire he produced. Nagarjuna collected the five-colored relics and built a stupa to enshrine them. That year was the renchen year, the forty-first year of King Nan of Zhou (the base text writes the character for "Nan" in a variant form; it should be the forty-sixth year).

第十四祖龍樹尊者。西天竺國人也。亦名龍勝。始於毘羅尊者得法。後至南印度。彼國之人多信福業。聞尊者為說妙法遞相謂曰。人有福業世間第一。徒言佛信誰能覩之。尊者曰。汝欲見佛性先須除我慢。彼人曰。佛性大小。尊者曰。非大非小非廣非狹。無福無報不死不生。彼聞理勝悉迴初心。尊者復於座上現自在身如滿月輪。一切眾唯聞法音不覩師相。彼眾中有長者子。名迦那提婆。謂眾曰。識此相否。眾曰。目所未覩安能辨識。提婆曰。此是尊者現佛性體相以示我等。何以知之。蓋以。無相三昧形如滿月。佛性之義廓然虛明。言訖。輪相即隱復居本座。而說偈言。

The Fourteenth Patriarch, the Venerable Nagarjuna, was a native of the country of West India, also called Longsheng (Dragon Victory). At first he received the Dharma from the Venerable Vira and later went to South India. The people of that country mostly believed in meritorious karma, and hearing the Venerable One preach the wondrous Dharma to them, said to one another: People having meritorious karma is the first thing in the world. Speaking idly of Buddha-nature, who can see it? The Venerable One said: If you wish to see Buddha-nature, you must first remove arrogance. They asked: Is Buddha-nature great or small? The Venerable One said: It is neither great nor small, neither broad nor narrow; it has no merit, no retribution, does not die and is not born. Hearing that the principle surpassed their own, they all turned back from their initial intention. The Venerable One then manifested a body of freedom on his seat, like a full moon disc. The whole assembly heard only the sound of the Dharma and could not see the master's form. Among the crowd was the son of an elder, named Kanadeva, who said to the assembly: Do you recognize this form? They said: Our eyes have never seen it; how can we identify it? Deva said: This is the Venerable One manifesting the substance and characteristics of Buddha-nature to show us. How do I know? Because the formless samadhi is shaped like the full moon, and the meaning of Buddha-nature is open, empty and bright. When he finished speaking, the disc vanished and he returned to his seat and spoke a verse:

身現圓月相以表諸佛體

The body manifests the form of a full moon, to represent the substance of all the Buddhas;

說法無其形用辨非聲色

preaching the Dharma has no form, in order to distinguish that it is not sound or color.

彼眾聞偈頓悟無生。鹹願出家以求解脫。尊者即為剃髮命諸聖授具。其國先有外道五千餘人。作大幻術眾皆宗仰。尊者悉為化之令歸三寶。復造大智度論中論十二門論垂之於世。後告上首弟子迦那提婆曰。如來大法眼藏今當付汝。聽吾偈言。

When those people heard the verse, they immediately awakened to non-arising and all wished to leave home in search of liberation. The Venerable One shaved their heads and had the sages grant them full precepts. In that country there had originally been more than five thousand non-Buddhists who performed great magical illusions and were revered by all; the Venerable One transformed all of them and made them take refuge in the Three Jewels. He also composed the Mahaprajnaparamita-sastra (Treatise on the Great Perfection of Wisdom), the Madhyamaka-sastra (Treatise on the Middle) and the Dvadasamukha-sastra (Treatise of the Twelve Gates), which are transmitted in the world. Later he told his chief disciple Kanadeva: The treasury of the Tathagata's great Dharma eye should now be entrusted to you. Listen to my verse:

為明隱顯法方說解脫理

In order to mark the Dharma of hidden and manifest, the principle of liberation is spoken;

於法心不證無瞋亦無喜

toward the Dharma the mind does not realize anything, and has neither anger nor joy.

付法訖入月輪三昧廣現神變。復就本座凝然禪寂。迦那提婆與諸四眾。共建寶塔以葬焉。即秦始皇三十五年己丑歲也。

Having transmitted the Dharma, he entered the Moon-Disc Samadhi, displayed spiritual transformations widely, and then sat in stillness in meditation on his seat. Kanadeva and the fourfold assembly together built a precious stupa to bury him. That year was the jichou year, the thirty-fifth year of Qin Shi Huang.

天竺三十五祖(內一十三祖見錄內二十二祖旁出無錄)

The thirty-five patriarchs of India (thirteen patriarchs are recorded here; twenty-two collateral ones are not included)

第十五祖迦那提婆

The Fifteenth Patriarch, Kanadeva

第十六祖羅睺羅多

The Sixteenth Patriarch, Rahulata

第十七祖僧伽難提

The Seventeenth Patriarch, Sanghanandi

第十八祖伽邪舍多

The Eighteenth Patriarch, Gayasata

第十九祖鳩摩羅多

The Nineteenth Patriarch, Kumarata

第二十祖闍夜多

The Twentieth Patriarch, Jayata

第二十一祖婆修盤頭

The Twenty-first Patriarch, Vasubandhu

第二十二祖摩拏羅

The Twenty-second Patriarch, Manorhita

第二十三祖鶴勒那

The Twenty-third Patriarch, Haklenayasas

第二十四祖師子尊者達磨達(師子尊者旁出)

The Twenty-fourth Patriarch, the Venerable Aryasimha, with collateral line from Dharmata (collateral from Aryasimha)

因陀羅(達磨達旁出二祖)

Indra (one of two patriarchs collateral from Dharmata)

瞿羅忌利婆

Gurukirtiva

達磨尸利帝(因陀羅旁出四祖)

Dharmasiriti (one of four patriarchs collateral from Indra)

那伽難提

Nagananda

破樓求多羅

Poloukiutaluo (Pulokyutara)

波羅婆提

Parapati

波羅跋摩(瞿羅忌利婆旁出二祖)

Paravarma (one of two patriarchs collateral from Gurukirtiva)

僧伽羅叉

Sanghalaksa

摩帝隷披羅(達磨尸利帝旁出二祖)

Matirelipira (one of two patriarchs collateral from Dharmasiriti)

訶利跋茂

Harivarman

和修盤頭(破樓求多羅旁出三祖)

Heshu Pantou (Vasubandhu the lesser) (one of three patriarchs collateral from Pulokyutara)

達摩訶帝

Dharmahati

旃陀羅多

Candrata

勒那多羅(婆羅跋摩旁出三祖)

Ratnata (Lenaduoluo) (one of three patriarchs collateral from Paravarma)

盤頭多羅

Bandhutara

婆羅婆多

Prabhavata

毘舍也多羅(僧伽羅叉旁出五祖)

Visayatara (one of five patriarchs collateral from Sanghalaksa)

毘樓羅多摩

Virulatama

毘栗芻多羅

Vrksatara

優波羶馱

Upasudana

婆難提多(已上二十二祖無語句不錄)

Nandita (the above twenty-two patriarchs have no recorded sayings and are not included)

第二十五祖婆舍斯多

The Twenty-fifth Patriarch, Vasiasita

第二十六祖不如蜜多

The Twenty-sixth Patriarch, Punyamitra

第二十七祖般若多羅

The Twenty-seventh Patriarch, Prajnatara

天竺三十五祖(一十三祖見錄)

The thirty-five patriarchs of India (thirteen patriarchs are recorded)

第十五祖迦那提婆

The Fifteenth Patriarch, Kanadeva

第十六祖羅睺羅多

The Sixteenth Patriarch, Rahulata

第十七祖僧伽難提

The Seventeenth Patriarch, Sanghanandi

第十八祖伽耶舍多

The Eighteenth Patriarch, Gayasata

第十九祖鳩摩羅多

The Nineteenth Patriarch, Kumarata

第二十祖闍夜多

The Twentieth Patriarch, Jayata

第二十一祖婆修盤頭

The Twenty-first Patriarch, Vasubandhu

第二十二祖摩拏羅

The Twenty-second Patriarch, Manorhita

第二十三祖鶴勒那

The Twenty-third Patriarch, Haklenayasas

第二十四祖師子尊者

The Twenty-fourth Patriarch, the Venerable Aryasimha

第二十五祖婆舍斯多

The Twenty-fifth Patriarch, Vasiasita

第二十六祖不如密多

The Twenty-sixth Patriarch, Punyamitra

第二十七祖般若多羅

The Twenty-seventh Patriarch, Prajnatara

師子尊者旁出達磨達

Collateral from the Venerable Aryasimha: Dharmata

達磨達出二祖一因陀羅

Dharmata produced two patriarchs: the first is Indra

二瞿羅忌利婆

the second is Gurukirtiva

因陀羅出四祖一達磨尸利帝

Indra produced four patriarchs: the first is Dharmasiriti

二那伽難提

the second is Nagananda

三破樓求多羅

the third is Pulokyutara

四波羅婆提

the fourth is Parapati

瞿羅忌利婆出二祖一波羅跋摩

Gurukirtiva produced two patriarchs: the first is Paravarma

二僧伽羅叉

the second is Sanghalaksa

達磨尸利帝出二祖一摩帝隷拔羅

Dharmasiriti produced two patriarchs: the first is Matirelipira

二訶利跋茂

the second is Harivarman

破樓求多羅出三祖一和修盤頭

Pulokyutara produced three patriarchs: the first is Vasubandhu the lesser

二達摩訶帝

the second is Dharmahati

三旃陀羅多

the third is Candrata

波羅跋摩出三祖一勒那多羅

Paravarma produced three patriarchs: the first is Ratnata

二盤頭多羅

the second is Bandhutara

三婆羅婆多

the third is Prabhavata

僧伽羅叉出五祖一毘舍也多羅

Sanghalaksa produced five patriarchs: the first is Visayatara

二毘樓羅多摩

the second is Virulatama

三毘栗芻多羅

the third is Vrksatara

四優波羶馱

the fourth is Upasudana

五婆難提多(已上旁出二十二祖無機緣語句不錄)。

the fifth is Nandita (the above twenty-two collateral patriarchs have no occasions or sayings and are not included).

第十五祖迦那提婆者。南天竺國人也。姓毘舍羅。初求福業兼樂辯論。後謁龍樹大士將及門。龍樹知是智人。先遣侍者。以滿缽水置於坐前。尊者覩之即以一針投之而進。欣然契會。龍樹即為說法。不起於坐見月輪相。唯聞其聲不見其形。尊者語眾曰。今此瑞者。師現佛性表說法非聲色也。尊者既得法。後至毘羅國。彼有長者曰梵摩淨德。一日園樹生大耳如菌。味甚美。唯長者與第二子羅睺羅多取而食之。取已隨長盡而復生。自餘親屬皆不能見。時尊者知其宿因遂至其家。長者問其故。尊者曰。汝家昔曾供養一比丘。然此比丘道眼未明。以虛霑信施故報為木菌。惟汝與子(正宗雲與次子)精誠供養。得以享之。餘即否矣。又問。長者年多少。答曰。七十有九。尊者乃說偈曰。

The Fifteenth Patriarch, Kanadeva, was a native of South India. His surname was Visara. At first he sought meritorious karma and was also fond of debate. Later he went to call on the Great Being Nagarjuna, and as he was about to reach the gate, Nagarjuna, knowing he was a wise man, first had an attendant place a bowl brimful of water before his seat. The Venerable One saw it, dropped a needle into it, and then went in, and they were delightfully in accord. Nagarjuna then taught him the Dharma without rising from his seat, manifesting a moon-disc form, so that only the voice was heard and no form was seen. The Venerable One said to the assembly: This auspicious sign is the master manifesting Buddha-nature, to show that preaching the Dharma is not sound or form. After obtaining the Dharma, the Venerable One went to the country of Vira. There was an elder named Brahmajingde (Pure Virtue of Brahma). One day large ears grew on a tree in his garden like fungus, with a very fine taste. Only the elder and his second son Rahulata could pick and eat them. When they were picked they grew again; when eaten up they grew once more. The other relatives could not see them. At that time the Venerable One knew their former causes and went to the house. The elder asked the reason. The Venerable One said: Your family once made offerings to a bhiksu, but that bhiksu's eye of the Way was not yet clear, and because he accepted offerings of faith in vain, he was repaid with a body as a wood fungus. Only you and your son (the Zhengzong Ji says the second son) made offerings with sincerity, and so you could eat it, but the others could not. He asked again: How old are you, elder? He answered: Seventy-nine. The Venerable One then spoke a verse:

入道不通理復身還信施

One who entered the Way but did not penetrate the principle must still repay the offerings of faith with his body;

汝年八十一此樹不生耳

when you reach the age of eighty-one, this tree will no longer produce ears.

長者聞偈彌加歎伏。且曰。弟子衰老不能事師。願捨次子隨師出家。尊者曰。昔如來記此子。當第二五百年為大教主。今之相遇蓋符宿因。即與剃髮執侍。至巴連弗城。聞諸外道慾障佛法計之既久。尊者乃執長旛入彼眾中。彼問尊者曰。汝何不前。尊者曰。汝何不後。又曰。汝似賤人。尊者曰汝似良人。又曰。汝解何法。尊者曰。汝百不解。又曰。我欲得佛。尊者曰。我酌然得佛。又曰。汝不合得。尊者曰。元道我得汝實不得。又曰。汝既不得云何言得。尊者曰。汝有我故所以不得。我無我我故自當得。彼詞既屈。乃問師曰。汝名何等。尊者曰。我名迦那提婆。彼既夙聞師名。乃悔過致謝。時眾中猶互興問難。尊者析以無礙之辯。由是歸伏。乃告上足羅睺羅多而付法眼。偈曰。

When the elder heard the verse, he admired him all the more and said: This disciple is old and decrepit and cannot serve the master; I wish to give my second son to follow the master and leave home. The Venerable One said: In the past the Tathagata predicted that this child would be the great teacher in the second five hundred years. Now that we meet, it exactly accords with his former cause. He then shaved his head and took him as attendant. When he reached the city of Pataliputra, he heard that various non-Buddhists wished to obstruct the Buddha's Dharma and had long been plotting. The Venerable One then took a long banner and went into their crowd. They asked the Venerable One: Why do you not move forward? The Venerable One said: Why do you not move back? They said: You are like a lowly person. The Venerable One said: You are like a good person. They said: What Dharma do you understand? The Venerable One said: You do not understand any of the hundred kinds. They said: I wish to attain Buddhahood. The Venerable One said: I attain Buddhahood freely. They said: You should not attain it. The Venerable One said: Originally you said that I attain it; truly you do not attain it. They said: If you do not attain it, how can you say you attain it? The Venerable One said: Because you have a self, you do not attain; because I have no self and no what belongs to self, naturally I should attain. Their words were exhausted, and only then did they ask the master: What is your name? The Venerable One said: My name is Kanadeva. Having long heard the master's name, they repented and thanked him. At that time, among the crowd, others raised difficult questions in turn, and the Venerable One analyzed them with unobstructed eloquence, and so they submitted. He then told his chief disciple Rahulata and entrusted him with the Dharma eye. The verse says:

本對傳法人為說解脫理

Originally, facing the person to whom the Dharma is transmitted, I speak the principle of liberation for him;

於法實無證無終亦無始

toward the Dharma there is truly nothing realized; there is no end and no beginning.

尊者說偈已。入奮迅定身放八光而歸寂滅。學眾興塔而供養之。即前漢文帝十九年庚辰歲也。

When the Venerable One finished the verse, he entered the Rousing Samadhi, emitted eight rays of light from his body and entered stillness. The assembly of students built a stupa to make offerings. That year was the gengchen year, the nineteenth year of Emperor Wen of the Former Han.

第十六祖羅睺羅多者。迦毘羅國人也行化至室羅筏城。有河名曰金水。其味殊美。中流復現五佛影。尊者告眾曰。此河之源凡五百里。有聖者僧伽難提居於彼處。佛誌一千年後當紹聖位。語已領諸學眾泝流而上。至彼見僧伽難提安坐入定。尊者與眾伺之。經三七日方從定起。尊者問曰。汝身定耶。心定耶。曰身心俱定。尊者曰。身心俱定何有出入。曰雖有出入不失定相。如金在井金體常寂。尊者曰。若金在井若金出井金無動靜何物出入。曰言金動靜何物出入。許金出入金非動靜。尊者曰。若金在井出者何金。若金出井在者何物。曰金若出井在者非金。金若在井出者非物。尊者曰。此義不然。曰彼理非著。尊者曰。此義當墮。曰彼義不成。尊者曰。彼義不成我義成矣。曰我義雖成法非我故。尊者曰。我義己成我無我故。曰我無我故復成何義。尊者曰。我無我故故成汝義。曰仁者。師於何聖得是無我。尊者曰。我師迦那提婆證是無我。曰稽首提婆師。而出於仁者。仁者無我故。我欲師仁者。尊者曰。我已無我故。汝須見我我。汝若師我故。知我非我我。難提心意豁然。即求度脫。尊者曰。汝心自在非我所繫。語已即以右手擎金缽舉至梵宮。取彼香飯將齋大眾。而大眾忽生厭惡之心。尊者曰。非我之咎汝等自業。即命僧伽難提分坐同食。眾復訝之。尊者曰汝不得食。皆由此故。當知與吾分坐者。即過去娑羅樹王如來也。愍物降跡。汝輩亦莊嚴劫中已至三果而未證無漏者也。眾曰我師神力斯可信矣。彼雲過去佛者即竊疑焉。僧伽難提知眾生慢。乃曰。世尊在日世界平正。無有丘陵江河溝洫。水悉甘美草木滋茂。國土豐盈無八苦行十善。自雙樹示滅八百餘年。世界丘墟樹木枯悴。人無至信正念輕微。不信真如唯愛神力。言訖。以右手漸展入地。至金剛輪際取甘露水。以瑠璃器持至會所。大眾見之即時欽慕悔過作禮。

The Sixteenth Patriarch, Rahulata, was a native of the country of Kapilavastu. He went teaching and reached the city of Sravasti, where there was a river named Golden Water whose taste was especially fine, and in its midst the reflection of five Buddhas appeared. The Venerable One told the assembly: The source of this river is about five hundred li away, and the holy man Sanghanandi lives there. The Buddha predicted that a thousand years later he would succeed to the holy position. When he finished speaking, he led his students upstream. When they arrived, they saw Sanghanandi sitting peacefully in concentration. The Venerable One and the assembly waited, and after twenty-one days he rose from concentration. The Venerable One asked: Is your body in concentration, or your mind? He said: Both body and mind are in concentration. The Venerable One said: If both body and mind are in concentration, how is there entering and emerging? He said: Though there is entering and emerging, the mark of concentration is not lost. It is like gold in a well, whose substance is always still. The Venerable One said: If you say the gold is in the well and the gold comes out of the well, and the gold has no movement or stillness, what is it that enters and emerges? He said: When you speak of the movement or stillness of gold, what is it that enters and emerges? If you allow gold to enter and emerge, gold is not movement or stillness. The Venerable One said: If gold is in the well, what is the gold that comes out? If gold comes out of the well, what is the thing that is in it? He said: If gold comes out of the well, what is in it is not gold; if gold is in the well, what comes out is not a thing. The Venerable One said: This meaning is not so. He said: That principle has no attachment. The Venerable One said: This meaning should fall. He said: That meaning is not established. The Venerable One said: If that meaning is not established, then my meaning is established. He said: Though my meaning is established, the Dharma is not mine. The Venerable One said: My meaning is already established, because I have no self. He said: Because I have no self, what meaning is established? The Venerable One said: Because I have no self, therefore your meaning is established. He said: Benevolent one, from which sage did the master obtain this no-self? The Venerable One said: My teacher Kanadeva realized this no-self. He said: I bow my head to Master Deva, who came from the benevolent one. Because the benevolent one has no self, I wish to take the benevolent one as my teacher. The Venerable One said: Since I have no self, you must see my self. If you take me as teacher, know that I am not the self of me. Nandi's mind opened up suddenly and he asked for ordination. The Venerable One said: Your mind is free and cannot be bound by me. When he finished speaking, he raised a golden bowl with his right hand to the Brahma palace, took fragrant rice from there and offered it to the assembly for their meal. But the assembly suddenly felt aversion. The Venerable One said: This is not my fault but your own karma. He then had Sanghanandi sit among them and eat together. The crowd was amazed again. The Venerable One said: You may not eat, all because of this. You should know that the one seated apart with me is the past Tathagata King of the Sala Tree, who descended out of pity for all beings. You also are those who in the Adorned Kalpa had already reached the third fruit but had not yet realized the undefiled. The assembly said: The spiritual power of our master can be believed. When he said he was a past Buddha, they privately doubted. Sanghanandi knew that beings were arrogant and said: When the World-Honored One was in the world, the world was level and even, without hills, rivers or ditches; the water was all sweet, plants and trees flourished, the land was abundant and had no eight sufferings, and people practiced the ten wholesome deeds. Since he displayed extinction between the twin trees more than eight hundred years ago, the world has become ruins, trees have withered, people lack deep faith, right mindfulness is slight, they do not believe in suchness and only love spiritual power. When he finished, he gradually stretched his right hand into the earth, reached the rim of the vajra wheel, took sweet-dew water, and brought it in a lapis lazuli vessel to the assembly. The assembly saw it and at once admired him, repented and made obeisance.

於是尊者命僧伽難提而付法眼。偈曰。

Then the Venerable One entrusted the Dharma eye to Sanghanandi. The verse says:

於法實無證不取亦不離

Toward the Dharma, there is truly nothing realized; neither taking nor leaving;

法非有無相內外云何起

the Dharma is not a mark of existence or non-existence; how could inside and outside arise?

尊者付法已。安坐歸寂。四眾建塔。此當前漢武帝二十八年戊辰歲也。

When the Venerable One finished transmitting the Dharma, he sat peacefully and entered stillness. The fourfold assembly built a stupa. This was the wuchen year, the twenty-eighth year of Emperor Wu of the Former Han.

第十七祖僧伽難提者。室羅閥城寶莊嚴王之子也。生而能言。常讚佛事。七歲即厭世樂。以偈告其父母曰。

The Seventeenth Patriarch, Sanghanandi, was the son of King Ratnavyuha (Precious Adornment) of the city of Sravasti. He could speak from birth and often praised the Buddha's work. At seven he grew weary of worldly pleasures and spoke a verse to his parents:

稽首大慈父和南骨血母

I bow my head to my father of great compassion and greet my mother of flesh and blood,

我今欲出家幸願哀愍故

now I wish to leave home, and hope for your pity and indulgence.

父母固止之。遂終日不食。乃許其在家。出家號僧伽難提。復命沙門禪利多為之師。積十九載未曾退倦。尊者每自念言。身居王宮胡為出家。一夕天光下屬。見一路坦平不覺徐行。約十里許至大巖前。有石窟焉。乃燕寂於中。父既失子。即擯禪利多出國。訪尋其子不知所在。經十年。尊者得法受記已。行化至摩提國。忽有涼風襲眾身心悅適非常。而不知其然。尊者曰。此道德之風也。當有聖者出世嗣續祖燈乎。言訖。以神力攝諸大眾遊歷山谷。食頃至一峰下謂眾曰。此峰頂有紫雲如蓋。聖人居此矣。即與大眾徘徊久之。見山舍一童子持圓鑑直造尊者前。尊者問。汝幾歲耶。曰百歲。尊者曰。汝年尚幼何言百歲。曰我不會理正百歲耳。尊者曰。汝善機耶。曰佛言若人生百歲。不會諸佛機。未若生一日。而得決了之。師曰。汝手中者當何所表。童曰。諸佛大圓鑑內外無瑕翳。兩人同得見心眼皆相似。彼父母聞子語。即捨令出家。尊者攜至本處。受具戒訖。名伽耶舍多。他時聞風吹殿銅鈴聲。尊者問師曰。鈴鳴耶風鳴耶。師曰。非風非鈴我心鳴耳。尊者曰。心復誰乎。師曰。俱寂靜故。尊者曰。善哉善哉。繼吾道者非子而誰。即付法偈曰。

His parents firmly forbade it, so he stopped eating for whole days, and only then did they allow him to leave home while remaining at home, with the name Sanghanandi, and appointed the sramana Chanlita as his teacher. He accumulated nineteen years without ever tiring. The Venerable One often thought to himself: Living in a royal palace, what counts as leaving home? One night light shone down from heaven, and he saw a level road, and without realizing it walked slowly along it; after about ten li he came before a great cliff with a stone cave, and he rested in stillness inside. His father, having lost his son, expelled Chanlita from the country and searched for his son without knowing where he was. After ten years, when the Venerable One had received the Dharma and the prediction, he went teaching in the country of Magadha. Suddenly a cool breeze came and the bodies and minds of the people were extraordinarily pleased, though they did not know why. The Venerable One said: This is the wind of the Way and its virtue. A holy man must be about to appear in the world and continue the lamp of the patriarchs. When he finished speaking, he used spiritual power to gather the great assembly and travel through the mountain valleys, and in the time of a single meal reached the foot of a peak. He said to the assembly: On top of this peak there is a purple cloud like a canopy, and a holy man lives here. He lingered a long time with the assembly and saw in a mountain hut a boy holding a round mirror, who walked straight up to the Venerable One. The Venerable One asked: How old are you? He said: A hundred. The Venerable One said: You are still young; how can you say a hundred? He said: I do not understand reason; it just happens to be a hundred. The Venerable One said: Are you good at sharp repartee? He said: The Buddha said, If a person lives a hundred years and does not understand the mechanism of the Buddhas, it is better to live one day and be able to resolve it. The master said: What does the thing in your hand represent? The boy said: The great round mirror of all Buddhas, without flaw or shadow inside or outside. The two saw each other, and their hearts and eyes were alike. His parents, hearing their son's words, allowed him to leave home. The Venerable One took him to his own place, and when he finished giving full precepts, he was named Gayasata. Later he heard the sound of the bronze bell on the hall blown by the wind. The Venerable One asked the master: Is the bell ringing or is the wind ringing? The master said: It is neither the wind nor the bell; it is my mind ringing. The Venerable One said: And whose is the mind? The master said: Because both are still. The Venerable One said: Excellent, excellent. Who else but you would inherit my Way? He then transmitted the Dharma. The verse says:

心地本無生因地從緣起

The mind-ground originally has no arising; the causal ground arises from conditions,

緣種不相妨華果亦復爾

conditions and seeds do not hinder each other, and so it is with flowers and fruit.

尊者付法已。右手攀樹而化。大眾議曰。尊者樹下歸寂。其垂蔭後裔乎。將奉全身於高原建塔。眾力不能舉。即就樹下起塔。當前漢昭帝十三年丁未歲也。

When the Venerable One finished transmitting the Dharma, he held onto a tree with his right hand and passed away. The assembly discussed: The Venerable One entered stillness under the tree; does it mean he wishes to shade his descendants? They meant to carry the whole body to a high plateau to build a stupa, but the crowd could not lift it even with all their strength, and so they raised the stupa under the tree. This was the dingwei year, the thirteenth year of Emperor Zhao of the Former Han.

第十八祖伽耶舍多者。摩提國人也。姓欝頭藍。父天蓋。母方聖。嘗夢大神持鑑因而有娠。凡七日而誕。肌體瑩如瑠璃未嘗洗沐自然香潔。幼好閑靜語非常童。持鑑出遊遇難提尊者得度。領徒至大月氏國。見一婆羅門舍有異氣。尊者將入彼舍。舍主鳩摩羅多問曰。是何徒眾。曰是佛弟子。彼聞佛號心神竦然。即時閉戶。尊者良久自扣其門。羅多曰。此舍無人。尊者曰。答無者誰。羅多聞語知是異人。遽開關延接。尊者曰。昔世尊記曰。吾滅後一千年有大士。出現於月氏國。紹隆玄化。今汝值吾應斯嘉運。於是鳩摩羅多發宿命智。投誠出家受具訖付法。偈曰。

The Eighteenth Patriarch, Gayasata, was a native of the country of Magadha. His surname was Yutoulan. His father was named Tiangai (Heaven's Canopy) and his mother Fangsheng (Directional Sage). She once dreamed of a great spirit holding a mirror, and so became pregnant, and he was born after seven days in all. His body was bright and clear like lapis lazuli; he was never washed yet was naturally fragrant and clean. In childhood he liked quiet, and his speech was unlike that of ordinary children. He went out holding the mirror and met the Venerable Nandi, who ordained him. He led his followers to the country of the Yuezhi and saw that a brahmin's house gave off an unusual aura. As the Venerable One was about to enter the house, the owner Kumarata asked: What kind of followers are you? He said: Disciples of the Buddha. Hearing the Buddha's name, his spirit was startled and he immediately closed the door. After a long time, the Venerable One knocked at the door himself. Kumarata said: There is no one in this house. The Venerable One said: Who is it that answers "no one"? Hearing this, Kumarata knew he was an extraordinary person and at once opened the bar and received him. The Venerable One said: In the past the World-Honored One predicted: A thousand years after my extinction a great being will appear in the country of the Yuezhi to continue and enhance the profound transformation. Now that you meet me, it exactly accords with this auspicious fortune. Then Kumarata awakened his knowledge of past lives, sincerely left home, and when he had received full precepts, received the Dharma. The verse says:

有種有心地因緣能發萌

There is a seed, there is a mind-ground, and causes and conditions can make it sprout;

於緣不相礙當生生不生

toward conditions there is no obstruction; when it should be born, it is born and yet is not born.

尊者付法已。踴身虛空現十八種神變。化火光三昧自焚其身。眾以舍利起塔。當前漢成帝二十年戊申歲也。

When the Venerable One finished transmitting the Dharma, he leapt into the sky and displayed eighteen kinds of spiritual transformation, and in the fire-light samadhi cremated his own body. The assembly built a stupa with the relics. This was the wushen year, the twentieth year of Emperor Cheng of the Former Han.

第十九祖鳩摩羅多者。大月氏國婆羅門之子也。昔為自在天人(欲界第六天)見菩薩瓔珞。忽起愛心墮生忉利(欲界第二天)聞憍屍迦說般若波羅蜜多。以法勝故升於梵天(色界)以根利故善說法要。諸天尊為導師以繼祖。時至遂降月氏。後至中天竺國。有大士名闍夜多。問曰。我家父母素信三寶而嘗縈疾瘵。凡所營作皆不如意。而我隣家久為旃陀羅行。而身常勇健所作和合。彼何幸而我何辜。尊者曰。何足疑乎。且善惡之報有三時焉。凡人恆見仁夭暴壽逆吉義兇。便謂亡因果虛罪福。殊不知影響相隨毫釐靡忒。縱經百千萬劫亦不磨滅。時闍夜多聞是語已。頓釋所疑。尊者曰。汝雖已信三業。而未明業從惑生。惑因識有。識依不覺。不覺依心。心本清淨無生滅無造作。無報應無勝負。寂寂然靈靈然。汝若入此法門可與諸佛同矣。一切善惡有為無為皆如夢幻。闍夜多承言領旨。即發宿慧懇求出家。既受具。尊者告曰。吾今寂滅時至。汝當紹行化跡。乃付法眼。偈曰。

The Nineteenth Patriarch, Kumarata, was the son of a brahmin of the country of the Great Yuezhi. In the past he had been a god of the Paranirmitavasavartin heaven (the sixth heaven of the desire realm); seeing a Bodhisattva's necklaces, he suddenly felt attachment and fell to be born in Trayastrimsa (the second heaven of the desire realm). Hearing Kausika speak of prajnaparamita (meaning "reaching the other shore," that is, crossing from the shore of birth and death to the shore of liberation), because the Dharma was excellent he rose to the Brahma heaven (form realm); because his faculties were sharp he was good at explaining the essentials of the Dharma, and the gods honored him as a guide. When the time came to succeed the patriarchs, he was born in the country of the Yuezhi. Later he went to the country of Central India. There was a great being named Jayata, who asked: My parents have always believed in the Three Jewels yet are constantly entangled in illness, and in all they undertake nothing goes as they wish; while my neighbor's family has long followed the trade of candala, yet his body is always strong and healthy and what he does comes together. How fortunate he is, and how ungrateful am I! The Venerable One said: What is there to doubt? Moreover, the retribution for good and evil comes in three periods. Ordinary people often see the benevolent die young and the violent live long, the perverse prosper and the righteous suffer misfortune, and so think there is no cause and effect and that crime and merit are empty, not knowing that shadow and echo follow along, not a hair's breadth in error, and that even after hundreds of thousands of myriads of kalpas they are not worn away. Then Jayata, hearing this, immediately dissolved his doubts. The Venerable One said: Though you now believe in the three karmas, you do not yet understand that karma arises from delusion, delusion exists because of consciousness, consciousness depends on non-awakening, and non-awakening depends on the mind. The mind is originally pure, without arising or ceasing, without creation, without retribution, without victory or defeat, quiet and luminous. If you enter this Dharma gate, you can be the same as all Buddhas. All good and evil, conditioned and unconditioned, are like dreams and illusions. Jayata received the words and grasped the meaning, awakened his past wisdom, and earnestly asked to leave home. Having received full precepts, the Venerable One told him: The time of my extinction has come now; you should continue the work of teaching. He then entrusted the Dharma eye. The verse says:

性上本無生為對求人說

In nature there is originally no arising; I speak it for the sake of those who seek;

於法既無得何懷決不決

since there is nothing to be attained in the Dharma, why hold on to decisive or undecisive?

師曰。此是妙音如來見性清淨之句。汝宜傳布後學。言訖。即於坐上以指爪𠢐面如紅蓮開。出大光明照耀四眾而人寂滅。闍夜多起塔。當新室十四年壬午歲也。

The master said: These are the words of the pure seeing of nature of Tathagata Wondrous Sound; you should spread them to later learners. When he finished speaking, he split open his face with his fingernails on his seat (the base text writes this character in a variant form; the sense is splitting with fingernails), like a red lotus opening, emitted great light that shone on the fourfold assembly and entered stillness. Jayata built a stupa. This was the renwu year, the fourteenth year of the Xin dynasty.

第二十祖闍夜多者。北天竺國人也。智慧淵沖化導無量。後至羅閱城敷揚頓教。彼有學眾唯尚辯論。為之首者名婆修盤頭(此雲遍行)常一食不臥六時禮佛。清淨無欲為眾所歸。尊者將欲度之。先問彼眾曰。此遍行頭陀能修梵行可得佛道乎。眾曰。我師精進何故不可。尊者曰。汝師與道遠矣。設苦行歷於塵劫皆虛妄之本也。眾曰。尊者蘊何德行而譏我師。尊者曰。我不求道亦不顛倒。我不禮佛亦不輕慢。我不長坐亦不懈怠。我不一食亦不雜食。我不知足亦不貪欲。心無所希名之曰道。時遍行聞已發無漏智歡喜讚歎。尊者又語彼眾曰。會吾語否。吾所以然者。為其求道心切。夫弦急即斷故吾不贊。令其住安樂地入諸佛智。復告遍行曰吾適對眾抑挫仁者得無惱於衷乎。曰我憶念七劫前。生常安樂國。師於智者月淨。記我非久當證斯陀含果。時有大光明菩薩出世。我以老故策杖禮謁。師叱我曰。重子輕父一何鄙哉。時我自謂無過請師示之師曰。汝禮大光明菩薩。以杖倚壁畫佛面。以此過慢遂失二果。我責躬悔過以來。聞諸惡言如風如響。況今獲飲無上甘露而反生熱惱邪。惟願大慈以妙道垂誨。尊者曰。汝久植眾德當繼吾宗。聽吾偈曰。

The Twentieth Patriarch, Jayata, was a native of North India. His wisdom was deep and empty, and his teaching reached immeasurable beings. Later he went to the city of Rajagrha to proclaim the sudden teaching. There was a group of students there who only valued debate, and their leader was named Vasubandhu (here translated as Pervasive Practice), who always ate one meal and did not lie down, worshiped the Buddha six times a day, was pure and without desire, and was the refuge of the crowd. The Venerable One was about to ordain him, and first asked those people: Can this ascetic Pervasive Practice, who can practice pure conduct, attain the Buddha's Way? They said: Our master is diligent; why not? The Venerable One said: Your master is far from the Way. Even if austerity lasts through dust-like kalpas, it is all the root of delusion. They said: What virtue does the Venerable One hold that he mocks our master? The Venerable One said: I do not seek the Way, nor am I inverted; I do not worship the Buddha, nor am I disrespectful; I do not sit for long, nor am I lazy; I do not eat one meal, nor do I eat mixed meals; I am not content, nor am I greedy. When the mind has nothing it hopes for, it is called the Way. Then Pervasive Practice, hearing this, gave rise to undefiled wisdom and praised it with joy. The Venerable One again said to the crowd: Do you understand my words? The reason I did this is that his mind seeking the Way was too urgent. If a string is too taut it will snap, so I did not praise him, so that he might live in a place of peace and bliss and enter the wisdom of all Buddhas. He also told Pervasive Practice: I just now put you down before the crowd; surely you have no vexation in your heart? He said: I recall that seven kalpas ago I was born in the Land of Constant Bliss, and under my teacher the wise Moonpure I was predicted soon to realize the fruit of a once-returner. At that time the Bodhisattva Great Light appeared in the world, and because I was old I went to pay respects leaning on a staff. My teacher scolded me, saying: To value the son and look down on the father, how base! At that time I thought I had no fault and asked the master to explain. The master said: In worshiping the Bodhisattva Great Light, you leaned your staff against the wall on the face of the painted Buddha, and because of this excessive pride you lost the second fruit. Since I blamed myself and repented, I have heard all manner of evil words as if wind or echo. How much more now that I have been able to drink the supreme sweet dew, would I give rise to heated vexation? I only wish that great compassion will instruct me with the wondrous Way. The Venerable One said: You have long cultivated many virtues and should inherit my lineage. Listen to my verse:

言下合無生同於法界性

At the words, one accords with non-arising, the same as the nature of the Dharma realm;

若能如是解通達事理竟

if one can understand in this way, one has thoroughly penetrated phenomena and principle.

尊者付法已。不起於坐奄然歸寂。闍維收舍利建塔。當後漢明帝十七年甲戌歲也。

When the Venerable One finished transmitting the Dharma, he did not rise from his seat and quietly entered stillness. After cremation, the relics were collected and a stupa was built. This was the jiaxu year, the seventeenth year of Emperor Ming of the Later Han.

第二十一祖婆修盤頭者。羅閱城人也。姓毘舍佉。父光蓋。母嚴一。家富而無子。父母禱於佛塔而求嗣焉。一夕母夢吞明暗二珠。覺而有孕。經七日有一羅漢。名賢眾。至其家。光蓋設禮。賢眾端坐受之。嚴一齣拜。賢眾避席雲。迴禮法身大士。光蓋罔測其由。遂取一寶珠跪獻賢眾試其真偽。賢眾即受之殊無遜謝。光蓋不能忍。問曰。我是丈夫致禮不顧。我妻何德尊者避之。賢眾曰。我受禮納珠貴福汝耳。汝婦懷聖子。生當為世燈慧日故吾避之。非重女人也。賢眾又曰汝婦當生二子。一名婆修盤頭。則吾所尊者也。二名芻尼(此雲野鵲子)昔如來在雪山修道。芻尼巢於頂上。佛既成道芻尼受報。為那提國王。佛記雲。汝至第二五百年生羅閱城毘舍佉家與聖同胞。今無爽矣。後一月果產子。尊者婆修盤頭年至十五禮光度羅漢出家。感毘婆訶菩薩與之授戒。行化至那提國。彼王名常自在。有二子。一名摩訶羅。次名摩拏羅。王問尊者曰。羅閱城土風與此同(舊本作何)異。尊者曰。彼土曾三佛出世。今王國有二師化導。曰二師者誰。尊者曰。佛記第二五百年有一神力大士出家繼聖。即王之次子摩拏羅是其一也。吾雖德薄敢當其一。王曰。誠如尊者所言。當捨此子作沙門。尊者曰。善哉大王。能遵佛旨。即與受具。付法偈曰。

The Twenty-first Patriarch, Vasubandhu, was a native of the city of Rajagrha. His surname was Visakha. His father was named Guanggai (Light Canopy) and his mother Yanyi (Stern Unity). The family was wealthy but had no son. The parents prayed at a Buddha stupa for an heir. One night the mother dreamed of swallowing two pearls, one bright and one dark, and upon waking was pregnant. After seven days, an arhat named Xianzhong (Worthy Multitude) came to the house. Guanggai performed the rites, and Xianzhong sat upright and received them. Yanyi came out and bowed, and Xianzhong left his seat and said: I return the rite to the great Dharma-body being. Guanggai could not fathom the reason, and took a precious pearl and knelt to offer it to Xianzhong, to test whether he was genuine. Xianzhong accepted it without any modesty or thanks. Guanggai could not bear it and asked: I am the husband and he did not even look at my greeting; what virtue does my wife have that the Venerable One avoids her? Xianzhong said: I accepted the rite and the pearl to add blessings to you. Your wife carries a holy son who, when born, will be a lamp and a wisdom-sun of the world, and so I stepped aside; it is not that I value women. Xianzhong said further: Your wife will bear two sons. One is named Vasubandhu, whom I honor. The second is named Churni (here translated as Magpie's Son). In the past when the Tathagata was cultivating the Way in the Snow Mountains, a magpie made a nest on his head. When the Buddha attained the Way, the magpie received its reward as King of the country of Nadi. The Buddha predicted: In the second five hundred years you will be born in the Visakha family of Rajagrha, born as a brother of a holy man. Now there is no error. A month later a son was born as he said. When the Venerable Vasubandhu reached fifteen, he bowed to the arhat Guangdu (Light Deliverance) and left home, and the Bodhisattva Vivaha responded and gave him precepts. He went teaching in the country of Nadi. The king there was named Changzizai (Constantly Free) and had two sons: the elder was named Mahara and the second Manora. The king asked the Venerable One: How does the local custom of Rajagrha compare with (the old text says "differ from") that here? The Venerable One said: Three Buddhas have appeared in the world in that place; now in the king's country two teachers will guide. He asked: Who are the two teachers? The Venerable One said: The Buddha predicted that in the second five hundred years a great being of spiritual power will leave home and continue the sage's work, which is the king's second son Manora, and he is one of them. Though my virtue is slight, I dare to be the other. The king said: If it is truly as the Venerable One says, I should give this son to be a sramana. The Venerable One said: Excellent, great king, to follow the Buddha's intent. He then gave him full precepts. The verse for the transmission says:

泡幻同無礙如何不了悟

Bubbles and illusions are equally without obstruction; how could one fail to awaken?

達法在其中非今亦非古

To penetrate the Dharma is right within it, neither now nor of old.

尊者付法已。踴身高半由旬屹然而住。四眾仰瞻虔請復坐跏趺而逝。荼毘得舍利建塔。當後漢殤帝十二年丁巳歲也(當作安帝十一年蓋殤帝在位止一年耳)。

When the Venerable One finished transmitting the Dharma, he leapt up half a yojana and stood there steadfastly. The fourfold assembly looked up and begged sincerely, and he sat down again in the lotus posture and passed away. After cremation, the relics were obtained and a stupa built. This was the dingsi year, the twelfth year of Emperor Shang of the Later Han (it should be the eleventh year of Emperor An, since Emperor Shang reigned only one year).

第二十二祖摩拏羅者。那提國常自在王之子也。年三十遇婆修祖師出家傳法。至西印度。彼國王名得度。即瞿曇種族。歸依佛乘勤行精進。一日於行道處現一小塔。欲取供養眾莫能舉。王即大會梵行禪觀呪術等三眾。欲問所疑。時尊者亦赴此會。是三眾皆莫能辯。尊者即為王廣說塔之所因(阿育王造塔此不繁錄)今之出現王福力之所致也。王聞是說乃曰。至聖難逢世樂非久。即傳位太子投祖出家。七日而證四果。尊者深加慰誨曰。汝居此國善自度人。今異域有大法器。吾當化令得度。曰師應跡十方動念當至。寧勞往邪。尊者曰。然。於是焚香遙語月氏國鶴勒那比丘曰。汝在彼國教導鶴眾。道果將證宜自知之。時鶴勒那為彼國王寶印說修多羅偈。忽覩異香成穗。王曰。是何祥也。曰此是西印度傳佛心印祖師摩拏羅將至。先降信香耳。曰此師神力何如。答曰。此師遠承佛記。當於此土廣宣玄化。時王與鶴勒那俱遙作禮。尊者知已。即辭得度比丘。往月氏國。受王與鶴勒那供養。後鶴勒那問尊者曰。我止林間已經九白(印度以一年為一白)有弟子龍子者。幼而聰慧。我於三世推窮莫知其本。尊者曰。此子於第五劫中。生妙喜國婆羅門家。曾以旃檀施於佛宇。作槌撞鐘。受報聰敏為眾欽仰。又問。我有何緣而感鶴眾。尊者曰。汝第四劫中嘗為比丘。當赴會龍宮。汝諸弟子鹹欲隨從。汝觀五百眾中。無有一人堪任妙供。時諸子曰。師常說法。於食等者於法亦等。今既不然何聖之有汝即令赴會。自汝捨生趣生轉化諸國。其五百弟子以福微德薄生於羽族。今感汝之惠故為鶴眾相隨。鶴勒那聞語曰。以何方便令彼解脫。尊者曰。我有無上法寶。汝當聽受化未來際。而說偈曰。

The Twenty-second Patriarch, Manorhita, was the son of King Changzizai of the country of Nadi. At thirty he met the Patriarch Vasubandhu, left home and received the Dharma, and went to western India. The king of that country was named Dedu (Obtaining Deliverance), of the Gautama clan, who took refuge in the Buddha vehicle and practiced diligently. One day a small stupa appeared in the place where he practiced, and he wished to take it for offerings, but the crowd could not lift it. The king then held a great assembly of the three groups of those who practiced pure conduct, meditation and contemplation, and spells and arts, wishing to ask about his doubts. At that time the Venerable One also attended this assembly. These three groups could not explain it. The Venerable One then explained to the king at length the causes of the stupa (it was built by King Asoka, which is not recorded in detail here), saying that its present appearance came from the power of the king's merit. Hearing this, the king said: A supreme sage is hard to meet and worldly pleasures cannot last. He then passed the throne to the crown prince and followed the patriarch to leave home. In seven days he realized the four fruits. The Venerable One consoled and instructed him deeply, saying: You live in this country; may you save people yourself. Now in a foreign land there is a great vessel of the Dharma, and I should teach and ordain him. He said: Master, you respond in the ten directions; as soon as you think of it, you will be there; why trouble to go? The Venerable One said: So. He then burned incense and, facing the country of the Yuezhi from afar, said to the bhiksu Haklenayasas: You are teaching the crane assembly in that country, and the fruit of the Way is about to be realized; you should know this yourself. At that time Haklenayasas was reciting a sutra verse for King Baoyin (Precious Seal) of that country, and suddenly saw unusual fragrance form into ears. The king said: What auspicious sign is this? He said: This is the Patriarch Manorhita of western India, who transmits the Buddha's mind-seal, about to arrive, and he has first sent down a fragrance of faith. He asked: How great is this teacher's spiritual power? He answered: This teacher has received the Buddha's prediction from afar and will widely proclaim the profound transformation in this place. At that time the king and Haklenayasas both made obeisance from afar. The Venerable One knew this, bade farewell to the bhiksu Dedu, and went to the country of the Yuezhi, accepting offerings from the king and Haklenayasas. Later Haklenayasas asked the Venerable One: I have lived in the forest for nine years (in India a year is called a "white"), and have a disciple, Longzi, who was clever from childhood; I have searched through the three times and do not know his origin. The Venerable One said: This child in the fifth kalpa was born into a brahmin family in the country of Miaoxi (Wondrous Joy) and once gave sandalwood to a Buddha shrine to make a mallet to strike the bell, and received the reward of intelligence and was admired by all. He asked again: What cause and condition made me attract the crane assembly? The Venerable One said: In the fourth kalpa you were a bhiksu. You were to attend an assembly in the dragon palace, and all your disciples wished to follow. You examined the five hundred and found not one who was fit to receive the wondrous offerings. At that time the disciples said: The master often says that one who is equal in food is equal in the Dharma; now it is not so; what holiness is there? You then let them attend the assembly. Since you gave up one life and went to another, transforming various countries, those five hundred disciples, because of slight merit and thin virtue, were born as birds. Now they are moved by your kindness, and so follow you as the crane assembly. Haklenayasas, hearing this, said: By what expedient can they be liberated? The Venerable One said: I have the supreme Dharma treasure, which you should hear and receive and use to teach until the end of time. He then spoke a verse:

心隨萬境轉轉處實能幽

The mind turns with the myriad objects, and where it turns it is truly able to be subtle;

隨流認得性無喜復無憂

following the flow and recognizing nature, there is no joy and no sorrow.

時鶴眾聞偈飛鳴而去。尊者跏趺寂然奄化。鶴勒那與寶印王起塔。當後漢桓帝十九年乙巳歲也。

At that time the crane assembly, hearing the verse, flew away crying. The Venerable One sat in the lotus posture and quietly passed away. Haklenayasas and King Baoyin built a stupa. This was the yisi year, the nineteenth year of Emperor Huan of the Later Han.

第二十三祖鶴勒那者(勒那梵語。鶴即華言。以尊者出世常感群鶴戀慕故名)月氏國人也。姓婆羅門。父千勝。母金光。以無子故禱於七佛。金幢即夢須彌山頂一神童持金環雲我來也。覺而有孕。年七歲遊行聚落。覩民間淫祀乃入廟叱之曰。汝妄興禍福幻惑於人。歲費牲牢傷害斯甚。言訖。廟貌忽然而壞。由是鄉黨謂之聖子。年二十二出家。三十遇摩拏羅尊者付法眼藏。行化至中印度。彼國王名無畏海。崇信佛道。尊者為說正法。次王忽見二人緋素服拜尊者。王問曰。此何人也。師曰。此是日月天子。吾昔曾為說法故來禮耳。良久不見唯聞異香。王曰。日月國土總有多少。尊者曰。千釋迦佛所化世界。各有百億迷盧日月。我若廣說即不能盡。王聞忻然。時尊者演無上道度有緣眾。以上足龍子早夭。有兄師子。博通彊記事婆羅門。厥師既逝。弟復雲亡。乃歸依於尊者。而問曰。我欲求道當何用心。尊者曰。汝欲求道無所用心。曰既無用心誰作佛事。尊者曰。汝若有用即非功德。汝若無作即是佛事。經云。我所作功德而無我所故。師子聞是言已即入佛慧。時尊者忽指東北問雲。是何氣象。師子曰。我見氣如白虹貫乎天地。復有黑氣五道橫亙其中。尊者曰。其兆云何。曰莫可知矣。尊者曰。吾滅後五十年。北天竺國當有難起。嬰在汝身。吾將滅矣。今以法眼付囑於汝善自護持。乃說偈曰。

The Twenty-third Patriarch, Haklenayasas ("Lena" is Sanskrit and "He" is Chinese for crane; because when the Venerable One came into the world he was often met by flocks of cranes who adored him, he was given this name), was a native of the country of the Yuezhi. His surname was Brahmin. His father was named Qiansheng (Thousand Victories) and his mother Jinguang (Golden Light). Because they had no son, they prayed to the seven Buddhas. Jinchuang dreamed that on the summit of Mount Sumeru a divine child holding a golden ring said: I have come. Upon waking she was pregnant. At seven he was walking among villages and saw the people's excessive sacrifices to spirits, and went into the temple and scolded them: You wrongly stir up calamity and fortune, delude people, and every year waste sacrificial animals; the harm is far too great. When he finished speaking, the temple suddenly collapsed. Because of this the villagers called him the holy son. At twenty-two he left home, and at thirty he met the Venerable Manorhita, who entrusted him with the treasury of the Dharma eye. He went teaching in Central India. The king there was named Wuwei Hai (Ocean of Fearlessness) and revered the Buddha's Way. The Venerable One expounded the true Dharma to him. Afterward the king suddenly saw two people, one in crimson and one in plain white, bowing to the Venerable One. The king asked: Who are these? The master said: These are the sun and moon deities. I once preached the Dharma to them, so they have come to pay respects. After a long time they were no longer visible, and only an unusual fragrance was smelled. The king said: How many realms of sun and moon are there altogether? The Venerable One said: In the worlds transformed by a thousand Sakyamuni Buddhas, each has a hundred billion Mount Meru suns and moons. If I explained at length, I could not finish. The king was delighted to hear it. At that time the Venerable One was expounding the supreme Way and ordaining those with affinity. Since his foremost disciple Longzi had died young, he had an elder brother, Aryasimha, who was widely learned and had a strong memory and served the brahmins; when his teacher had already passed away and his younger brother had died, he took refuge with the Venerable One and asked: I wish to seek the Way; how should I apply my mind? The Venerable One said: If you wish to seek the Way, there is nothing to apply the mind to. He asked: If there is nothing to apply the mind to, who does the Buddha's work? The Venerable One said: If you have anything to do, it is not merit; if you have no doing, it is the Buddha's work. The sutra says: The merit I make, and yet there is no what-belongs-to-me. Hearing these words, Simha entered the Buddha's wisdom. At that time the Venerable One suddenly pointed to the northeast and asked: What sign is this? Simha said: I see a vapor like a white rainbow piercing heaven and earth, and five black vapors lying across it. The Venerable One said: What does the omen mean? He said: I cannot know. The Venerable One said: Fifty years after my extinction, calamity will arise in the country of North India and fall upon you. I am about to pass away. Now I entrust the Dharma eye to you; protect it well yourself. He then spoke a verse:

認得心性時可說不思議

When one recognizes mind-nature, it can be called inconceivable;

了了無可得得時不說知

clearly there is nothing to be attained; when attained, one does not say "know."

師子比丘聞偈欣愜。然未曉將罹何難。尊者乃密示之。言訖。現十八變而歸寂。闍維畢分舍利各欲興塔。尊者復現空中。而說偈曰。

The bhiksu Simha, hearing the verse, was glad and satisfied, but still did not understand what calamity he would suffer. The Venerable One then secretly instructed him. When he finished speaking, he displayed eighteen transformations and entered stillness. After cremation was done, they wished to divide the relics and each build a stupa. The Venerable One appeared again in the air and spoke a verse:

一法一切法一切一法攝

One Dharma is all dharmas, and all are contained in one Dharma;

吾身非有無何分一切塔

my body is neither existent nor non-existent; why divide it into every stupa?

大眾聞偈遂不復分。就馱都之場而建塔焉。即後漢獻帝二十年己丑歲也。

The assembly, hearing the verse, no longer divided them and built a stupa in the field of cremation (Dhatu). This was the jichou year, the twentieth year of Emperor Xian of the Later Han.

第二十四祖師子比丘者。中印度人也。姓婆羅門。得法遊方至罽賓國。有波利迦者。本習禪觀。故有禪定知見執相捨相不語之五眾。尊者詰而化之。四眾皆默然心服。唯禪定師達磨達者。聞四眾被責憤悱而來。尊者曰。仁者習定何當來此。既至於此胡云習定。曰我雖來此心亦不亂。定隨人習豈在處所。尊者曰。仁者既來其習亦至。既無處所豈在人習。曰定習人故非人習定。我雖來此其定常。習尊者曰。人非習定定習人故。當自來時其定誰習。彼曰。如淨明珠內外無翳。定若通達必當如此。師曰。定若通達一似明珠。今見仁者非珠之徒。彼曰。其珠明徹內外悉定。我心不亂猶若此淨。師曰。其珠無內外。仁者何能定穢物非動搖。此定不是淨。達磨達蒙尊者開悟心地朗然。尊者既攝五眾名聞遐邇。方求法嗣。遇一長者。引其子問尊者曰。此子名斯多。當生便拳左手。今既長矣。而終未能舒。願尊者。示其宿因。尊者覩之。即以手接曰。可還我珠。童子遽開手奉珠。眾皆驚異。尊者曰。吾前報為僧。有童子名婆舍。吾嘗赴西海齋受䞋珠付之。今還吾珠理固然矣。長者遂捨其子出家。尊者即與受具。以前緣故名婆舍斯多。尊者即謂之曰。吾師密有懸記。罹難非久。如來正法眼藏今轉付汝汝應保護普潤來際。偈曰。

The Twenty-fourth Patriarch, the Bhikshu Aryasimha (Simha), was a man of central India, of the Brahmin caste. Having gained the Dharma, he traveled about and came to the country of Kashmir (Jibin). There was a certain Palijia who had originally practiced meditation, and so there were five groups: those of meditative concentration, of knowing and seeing, of clinging to form, of abandoning form, and of silence. The Venerable questioned and taught them, and four groups fell silent and submitted in their hearts. Only the meditation master Dharmadhara (Damoda), hearing that the four groups had been rebuked, came in anger and frustration. The Venerable said: "You, sir, practice concentration; why must you come here? Since you have come here, how can you say you practice concentration?" He said: "Although I have come here, my mind is not disturbed. Concentration follows the person who practices it; how could it depend on place?" The Venerable said: "Since you have come, what you practice has come too. Since there is no place, how could it depend on the person who practices?" He said: "Because concentration practices the person, it is not that the person practices concentration. Although I have come here, concentration is constantly practicing." The Venerable said: "The person does not practice concentration; it is because concentration practices the person. When you yourself came, who was practicing that concentration?" He said: "It is like a pure bright pearl, with no obscuration inside or out. If concentration is penetrating, it must be like this." The master said: "If concentration is penetrating, it is just like a bright pearl. Now looking at you, sir, you are not of the pearl's kind." He said: "That pearl is clear through and through, and inside and outside are both settled. My mind is not disturbed, and is as pure as that." The master said: "That pearl has no inside or outside; how can you be settled, sir? Filth does not move, so this concentration is not pure." Dharmadhara, having been awakened by the Venerable, felt his mind become bright and clear. The Venerable, having taken in the five groups and with his fame spreading far and wide, then sought a Dharma heir. He met an elder who led his son and asked the Venerable: "This boy is named Sita; he was born clenching his left hand, and now that he has grown, he has never been able to open it. We hope the Venerable will reveal his past cause." The Venerable saw him and received his hand, saying: "You may return my pearl to me." The boy at once opened his hand and offered up a pearl. Everyone was astonished. The Venerable said: "In a former life I was a monk, and there was a boy named Vasa; I once went to a vegetarian feast by the Western Sea and entrusted the alms pearl to him. Now that he returns my pearl, it is only natural." The elder then gave up his son to leave home. The Venerable at once conferred the full precepts on him. Because of the earlier cause, he was named Vasasita. The Venerable then said to him: "My teacher secretly foretold that I will meet with calamity before long. The treasury of the true Dharma eye of the Tathagata is now transmitted to you; you should protect it and moisten the future ages universally." The verse says:

正說知見時知見俱是心

At the very moment of speaking of knowing and seeing, knowing and seeing are all mind;

當心即知見知見即於今

this mind itself is knowing and seeing, and knowing and seeing are right here and now.

尊者說偈已。以僧伽梨衣密付斯多。俾之他國隨機演化。斯多受教直抵南天。尊者以難不可苟免獨留罽賓。時本國有外道二人。一名摩目多。二名都落遮。學諸幻法欲共謀亂。乃盜為釋子形象。潛入王宮。且曰。不成即罪歸佛子。妖既自作禍亦旋踵。事既敗。王果怒曰。吾素歸心三寶。何乃搆害一至於斯。即命破毀伽藍祛除釋眾。又自秉劍至尊者所。問曰。師得蘊空否。尊者曰。已得蘊空。曰離生死否。尊者曰。已離生死。曰既離生死可施我頭。尊者曰。身非我有何悋於頭。王即揮刃斷尊者首。湧白乳高數尺。王之右臂旋亦墮地。七日而終。太子光首歎曰。我父何故自取其禍。時有象白山仙人者。深明因果。即為光首廣宣宿因解其疑網(事具聖胄集及寶林傳)遂以師子尊者報體而建塔焉。當魏齊王二十年己卯歲也(當作高貴鄉公六年。蓋齊王芳立十五年而廢矣。正宗記雲。寶林傳誤作己卯。當是齊王芳丁卯歲也。然則乃是八年也)。師子尊者付婆舍斯多心法信衣為正嗣。外傍出達磨達四世二十二師。

When the Venerable had finished the verse, he secretly entrusted the sanghati robe to Sita and sent him to other countries to teach as the occasion allowed. Sita received the instruction and went straight to the southern region of India. The Venerable, because calamity could not be evaded, stayed alone in Kashmir. At that time there were two non-Buddhists in the country: one named Mumuduo and the other Duluozhe, who had studied various magical arts and wished to conspire to make trouble together. So they secretly disguised themselves as followers of Shakya, slipped into the royal palace, and said: "If it fails, the blame will go to the Buddha's disciples." Since the demons made it themselves, calamity followed soon after. When the matter was exposed, the king flew into a rage and said: "I have always taken refuge in the Three Jewels; how could they scheme to harm me to such an extent!" He at once ordered the monasteries destroyed and the monastic community expelled. He then took a sword himself to the Venerable's residence and asked: "Master, have you realized the emptiness of the aggregates?" The Venerable said: "I have realized the emptiness of the aggregates." He asked: "Have you left birth and death?" The Venerable said: "I have left birth and death." He asked: "Since you have left birth and death, you can give me your head." The Venerable said: "The body is not mine; what is there to begrudge about a head?" The king at once swung his blade and cut off the Venerable's head, and white milk gushed up several feet high. The king's right arm at once also fell to the ground, and he died within seven days. Crown Prince Guangshou sighed and said: "Why did my father bring this calamity upon himself?" At that time the immortal of Elephant White Mountain, who understood cause and effect deeply, widely explained the past cause to Guangshou and resolved his doubts (the story is detailed in the Shengzhou Ji and the Baolin Zhuan), and a stupa was built using the Venerable Simha's physical remains. This was in the twentieth year of King Qi of Wei, the jimao year (it should be the sixth year of Duke Gaogui Xiang, because King Fang of Qi was deposed after fifteen years on the throne. The Zhengzong Ji says: the Baolin Zhuan mistakenly gives jimao; it should be the dingmao year of King Fang of Qi, which would be the eighth year). The Venerable Simha entrusted the mind Dharma and the robe of faith to Vasasita as the proper heir, and separately branching off were twenty-two masters in four generations from Dharmadhara.

第二十五祖婆舍斯多者。罽賓國人也。姓婆羅門。父寂行。母常安樂。初母夢得神劍。因而有孕。既誕拳左手遇師子尊者。顯發宿因密受心印。後適南天至中印度。彼國王名迦勝。設禮供養。時有外道號無我尊。先為王禮重。嫉祖之至欲與論義。幸而勝之以固其事。乃於王前謂祖曰。我解默論不假言說。祖曰。孰知勝負。曰不爭勝負但取其義。祖曰。汝以何為義。曰無心為義。祖曰。汝既無心安得義乎。曰我說無心當名非義。祖曰。汝說無心當名非義。我說非心當義非名。曰當義非名誰能辨義。祖曰。汝名非義此名何名。曰為辨非義是名無名。祖曰。名既非名義亦非義。辨者是誰。當辨何物。如是往返五十九翻。外道杜口信伏。於時祖忽然面北合掌長籲曰。我師師子尊者。今日遇難斯可傷焉。即辭王南邁達於南天潛隱山谷。時彼國王名天德。迎請供養。王有二子。一兇暴而色力充盛。一柔和而長嬰疾苦。祖乃為陳因果。王即頓釋所疑。又有呪術師忌祖之道。乃潛置毒藥於飲食中。祖知而食之。彼返受禍。遂投祖出家。祖即與受具。後六十載太子得勝即位。復信外道致難於祖。太子不如密多以進諫被囚。王遽問祖曰。予國素絕妖訛。師所傳者當是何宗。祖曰。王國昔來實無邪法。我所得者即是佛宗。王曰。佛滅已千二百載。師從誰得耶。祖曰。飲光大士親受佛印。展轉至二十四世師子尊者。我從彼得。王曰。予聞。師子比丘不能免於刑戮。何能傳法後人。祖曰。我師難未起時。密授我信衣法偈以顯師承。王曰。其衣何在。祖即於囊中出衣示王。王命焚之。五色相鮮薪盡如故。王即追悔致禮師子。真嗣既明乃赦太子。太子遂求出家。祖問太子曰。汝欲出家當為何事。曰我若出家不為其事。祖曰。不為何事。曰不為俗事祖曰。當為何事。曰當為佛事。祖曰。太子智慧天至必諸聖降跡。即許出家。六年侍奉。

The Twenty-fifth Patriarch, Vasasita, was a man of Kashmir, of the Brahmin caste. His father was named Jixing and his mother Changanle. At first his mother dreamed of obtaining a divine sword, and so conceived. After he was born, he clenched his left hand; he met the Venerable Simha, who revealed his past cause, and he secretly received the mind seal. Later he went to southern India and came to central India. The king there, named Jiasheng, set up rites and made offerings. At that time there was a non-Buddhist called the Venerable of No-Self, who had been honored by the king beforehand, and who was jealous of the Patriarch's arrival and wished to debate the meaning with him, hoping that by winning he would secure his own position. In front of the king he said to the Patriarch: "I understand silent debate, without relying on speech." The Patriarch said: "Who knows who wins and who loses?" He said: "I do not contend over winning and losing, but take only its meaning." The Patriarch said: "What do you take as the meaning?" He said: "No-mind is the meaning." The Patriarch said: "Since you have no mind, how can you obtain meaning?" He said: "What I call no-mind should be called non-meaning." The Patriarch said: "What you call no-mind should be called non-meaning; what I call non-mind should be meaning without name." He said: "If it is meaning without name, who can discern the meaning?" The Patriarch said: "You call it non-meaning; what name is this name?" He said: "In order to discern non-meaning, this name is no-name." The Patriarch said: "Since a name is not a name, a meaning is not a meaning. Who is it that discerns? What thing should be discerned?" After going back and forth in this way fifty-nine times, the non-Buddhist fell silent and submitted. At that moment the Patriarch suddenly faced north, joined his palms, and sighed deeply, saying: "My teacher, the Venerable Simha, meets calamity today; how sad." He at once took leave of the king and went south, arrived in southern India, and hid in a mountain valley. At that time the king there, named Tiande, welcomed him and made offerings. The king had two sons: one was violent but full of vigor and strength, and the other was gentle but long afflicted with illness and pain. The Patriarch therefore explained cause and effect to him, and the king at once resolved his doubts in an instant. There was also a sorcerer who was jealous of the Patriarch's Way and secretly put poison in his food and drink. The Patriarch knew it and ate anyway; the man himself suffered the misfortune, and so he took refuge with the Patriarch and left home. The Patriarch at once conferred the full precepts on him. Sixty years later, the crown prince Desheng took the throne and again believed in non-Buddhists, and raised objections to the Patriarch. The prince Bu Rumiduo was imprisoned for remonstrating. The king suddenly asked the Patriarch: "My state has always cut off false teachings; what tradition does the master transmit?" The Patriarch said: "The king's state has in truth never had any false dharma. What I have attained is the Buddha's tradition." The king said: "The Buddha entered nirvana twelve hundred years ago; from whom did you receive it?" The Patriarch said: "The great being Kashyapa received the Buddha's seal in person, and it was handed down through to the twenty-fourth generation, the Venerable Simha. I received it from him." The king said: "I have heard that the Bhikshu Simha could not escape execution; how could he transmit the Dharma to a later person?" The Patriarch said: "Before my teacher's calamity arose, he secretly gave me the robe of faith and the Dharma verse to make clear the transmission." The king said: "Where is the robe?" The Patriarch took the robe out of his bag and showed it to the king. The king ordered it burned; the five colors were vivid, and when the firewood was gone the robe was still as it was. The king at once regretted it and paid homage to Simha. Since the true heir was now clear, he pardoned the crown prince. The prince then asked to leave home. The Patriarch asked the prince: "You wish to leave home; for what purpose should it be?" He said: "If I leave home, it is not for those purposes." The Patriarch said: "Not for those purposes." He said: "Not for worldly matters." The Patriarch said: "For what matter, then?" He said: "For the Buddha's work." The Patriarch said: "The prince's wisdom is heaven-born; he must be a manifestation of the sages." He at once permitted him to leave home. He served him for six years.

後於王宮受具羯磨之際。大地震動頗多靈異。祖乃命之曰。吾已衰朽安可久留。汝當善護正法眼藏普濟群有。聽吾偈曰。

Later he received the full precepts in the royal palace, and during the karma recitation the earth shook and there were many marvels. The Patriarch then instructed him: "I am already old and failing; how can I stay long? You should well protect the treasury of the true Dharma eye and universally deliver all beings. Listen to my verse:"

聖人說知見當境無是非

The sage speaks of knowing and seeing; facing objects there is no right or wrong;

我今悟真性無道亦無理

I now awaken to true nature, with no Way and no principle.

不如密多聞偈再啟祖曰。法衣宜可傳授。祖曰。此衣為難故假以證明。汝身無難何假其衣。化被十方人自信向。不如密多聞語作禮而退。祖現於神變化三昧火自焚。平地舍利可高一尺。得勝王創浮圖而秘之。當東晉明帝太寧三年乙酉歲也。

Bu Rumiduo, having heard the verse, further requested of the Patriarch: "Should the Dharma robe be transmitted?" The Patriarch said: "This robe was borrowed to give proof because of calamity. Your body has no calamity; why borrow this robe? Teaching will spread across the ten directions, and people will naturally believe and turn to it." Bu Rumiduo, hearing these words, made obeisance and withdrew. The Patriarch manifested a miraculous transformation, producing samadhi fire and burning himself. On level ground the relics were about one foot high. King Desheng built a stupa to store them secretly. This was in the yiyou year, the third year of the Taining era of Emperor Ming of the Eastern Jin.

第二十六祖不如密多者。南印度得勝王之太子也。既受度得法至東印度。彼王名堅固。奉外道師長爪梵志。暨尊者將至。王與梵志同覩白氣貫於上下。王曰。斯何瑞也。梵志預知尊者入境。恐王遷善乃曰。此是魔來之兆耳。何瑞之有。即鳩諸徒眾議曰。不如蜜多將入都城。誰能挫之。弟子曰。我等各有呪術。可以動天地入水火。何患哉。尊者至先見宮牆有黑氣。乃曰。小難耳。直詣王所。王曰。師來何為。尊者曰。將度眾生。曰以何法度。尊者曰。各以其類度之。時梵志聞言不勝其怒。即以幻法化大山於尊者頂上。尊者指之忽在彼眾頭上。梵志等怖懼投尊者。尊者愍其愚惑。再指之化山隨滅。乃為王演說法要俾趣真乘。又謂王曰此國當有聖人而繼於我。是時有婆羅門子。年二十許。幼失父母。不知名氏。或自言瓔珞。故人謂之瓔珞童子遊行閭裡匃求度日。若常不輕之類。人問汝何行急。即答雲。汝何行慢。或問何姓。乃曰。與汝同姓。莫知其故。後王與尊者同車而出。見瓔珞童子稽首於前。尊者曰。汝憶往事否。曰我念遠劫中與師同居。師演摩訶般若。我轉甚深修多羅。今日之事蓋契昔因。尊者又謂王曰。此童子非他。即大勢至菩薩是也。此聖之後復出二人。一人化南印度。一人緣在震旦。四五年內卻返此方。遂以昔因故名般若多羅付法眼藏。偈曰。

The Twenty-sixth Patriarch, Bu Rumiduo (Punyamitra), was the crown prince of King Desheng of southern India. Having been ordained and attained the Dharma, he went to eastern India. The king there, named Jiangu, venerated the non-Buddhist teacher Changzhao Fanzhi (Long-Nails Brahmin). When the Venerable was about to arrive, the king and the Brahmin together saw a white vapor running through from top to bottom. The king said: "What auspicious sign is this?" The Brahmin knew in advance that the Venerable was entering the territory, and fearing the king would turn to the good, said: "This is just a sign of demons coming; what auspicious sign is it?" He then gathered his followers to discuss: "Bu Rumiduo is about to enter the capital; who can defeat him?" The disciples said: "We each have spells that can move heaven and earth and enter water and fire; what is there to worry about?" When the Venerable arrived, he first saw black vapor above the palace wall and said: "Only a small difficulty." He walked straight to the king. The king said: "What has the master come to do?" The Venerable said: "To deliver sentient beings." He asked: "By what method?" The Venerable said: "Each according to their kind." At that time the Brahmin, hearing these words, was filled with rage and used illusory arts to conjure a great mountain over the Venerable's head. The Venerable pointed once, and suddenly it was over the heads of those people. The Brahmin and his followers were terrified and cast themselves down before the Venerable. The Venerable, pitying their ignorance and delusion, pointed again, and the conjured mountain vanished. He then expounded the essentials of the Dharma for the king, directing him toward the true vehicle. He also said to the king: "In this country there will be a sage to succeed me." At this time there was a young Brahmin of about twenty, who had lost his parents in childhood and did not know his name; he sometimes called himself Yingluo, so people called him the boy Yingluo, and he roamed the lanes and begged for a living, like one of the Never-Disparaging kind. When people asked: "Why do you walk so quickly?" he would answer: "Why do you walk so slowly?" When someone asked his surname, he would say: "The same as yours." No one knew the reason. Later the king rode out in the same carriage with the Venerable and saw the boy Yingluo bowing his head ahead of them. The Venerable said: "Do you remember past matters?" He said: "I recall that in a distant kalpa I lived with my teacher; the master expounded the Mahaprajna, and I turned the profound sutras. Today's events accord exactly with the former cause." The Venerable then said to the king: "This boy is none other than the Bodhisattva Mahasthamaprapta. After this sage, two more will appear: one will teach southern India, and one will have his affinity in Zhendan (China). Within four or five years he will return to this place." So, because of the former cause, he was named Prajnatara, and the treasury of the Dharma eye was entrusted to him. The verse says:

真性心地藏無頭亦無尾

True nature is the storehouse of the mind-ground, without head and without tail,

應緣而化物方便呼為智

responding to conditions it transforms beings; skillful means is called wisdom.

尊者付法已。即辭王曰。吾化緣已終當歸寂滅。願王於最上乘無忘外護。即還本坐跏趺而逝。化火自焚。王收舍利塔而瘞之。當東晉孝武帝太元十三年戊子歲也。

When the Venerable had finished entrusting the Dharma, he took leave of the king and said: "My conditions for teaching have come to an end, and I shall return to stillness. I hope the king will not forget to be an outer protector of the supreme vehicle." He then returned to his seat, sat in full lotus posture and passed away, burning himself with transformed fire. The king gathered the relics and built a stupa to bury them. This was in the wuzi year, the thirteenth year of the Taiyuan era of Emperor Xiaowu of the Eastern Jin.

第二十七祖般若多羅者。東印度人也。既得法已。行化至南印度。彼王名香至。崇奉佛乘尊重供養度越倫等。又施無價寶珠。時王有三子。其季開士也。尊者欲試其所得。乃以所施珠問三王子曰。此珠圓明有能及此否。第一子目淨多羅。第二子功德多羅。皆曰。此珠七寶中尊固無踰也。非尊者道力孰能受之。第三子菩提多羅曰。此是世寶未足為上。於諸寶中法寶為上。此是世光未足為上。於諸光中智光為上。此是世明未足為上。於諸明中心明為上。此珠光明不能自照。要假智光光辯於此。既辯此已即知是珠。既知是珠即明其寶。若明其寶寶不自寶。若辯其珠珠不自珠。珠不自珠者。要假智珠而辯世珠。寶不自寶者。要假智寶以明法寶。然則師有其道其寶即現。眾生有道心寶亦然。尊者歎其辯慧。乃復問曰。於諸物中何物無相。曰。於諸物中不起無相。又問。於諸物中何物最高。曰於諸物中人我最高。又問。於諸物中何物最大。曰於諸物中法性最大。尊者知是法嗣。以時尚未至且默而混之。及香至王厭世眾皆號絕。唯第三子菩提多羅。於柩前入定。經七日而出。乃求出家。既受具戒。尊者告曰。如來以正法眼付大迦葉。如是展轉乃至於我。我今囑汝。聽吾偈曰。

The Twenty-seventh Patriarch, Prajnatara, was a man of eastern India. Having gained the Dharma, he traveled teaching to southern India. The king there, named Xiangzhi, revered the Buddha vehicle and made offerings with great respect, surpassing his peers, and also donated a priceless precious pearl. At that time the king had three sons, the youngest of whom was a bodhisattva-like scholar. The Venerable wished to test what they had attained, and so took the pearl that had been donated and asked the three princes: "This pearl is round and bright; is there anything that can match it?" The first son, Mujingduoluo, and the second son, Gongdeduoluo, both said: "This pearl is the most honored among the seven treasures, and certainly nothing surpasses it. Without the Venerable's power of the Way, who could receive it?" The third son, Bodhidhara (Bodhitara), said: "This is a worldly treasure and not worth calling supreme; among treasures, the Dharma treasure is supreme. This is worldly light and not worth calling supreme; among lights, the light of wisdom is supreme. This is worldly brightness and not worth calling supreme; among brightnesses, the brightness of the mind is supreme. The light of this pearl cannot illuminate itself; it requires the light of wisdom to discern it. Having discerned it, one knows it is a pearl. Having known it is a pearl, one understands that treasure. If one understands that treasure, the treasure is not a treasure by itself. If one discerns that pearl, the pearl is not a pearl by itself. Since the pearl is not a pearl by itself, one needs the pearl of wisdom to discern the worldly pearl. Since the treasure is not a treasure by itself, one needs the treasure of wisdom to illuminate the Dharma treasure. Then when the master has that Way, that treasure appears. Sentient beings have the Way, and the treasure of the mind is likewise." The Venerable praised his eloquence and wisdom, and asked further: "Among all things, what thing has no characteristic?" He said: "Among all things, non-arising has no characteristic." He asked again: "Among all things, what thing is highest?" He said: "Among all things, the self of persons is highest." He asked again: "Among all things, what thing is greatest?" He said: "Among all things, the nature of dharmas is greatest." The Venerable knew he was the Dharma heir, but since the time had not yet come, he kept silent for the time being. When King Xiangzhi died, everyone wailed until breathless; only the third son, Bodhidhara, entered concentration before the coffin, and after seven days came out, and then asked to leave home. After he had received the full precepts, the Venerable told him: "The Tathagata entrusted the true Dharma eye to Mahakashyapa, and it was handed down in this way until it reached me. Now I entrust it to you. Listen to my verse:"

心地生諸種因事復生理

From the mind-ground the various seeds arise, and through events principle arises again;

果滿菩提圓華開世界起

when the fruit is full, bodhi is complete; when the flower opens, the world arises.

尊者付法已。即於坐上起立。舒左右手各放光明。二十七道五色光耀。又踴身虛空。高七多羅樹。化火自焚空中舍利如雨收以建塔。當宋孝武帝大明元年丁酉歲也(正宗記雲。宋孝武之世也。又注云。以達磨六十七年算之。當在宋孝武建元元年甲午也)。

When the Venerable had finished entrusting the Dharma, he rose from his seat, stretched out his left and right hands, and each emitted light, twenty-seven rays of five colors shining. He then leapt into the sky to the height of seven tala trees and burned himself with transformed fire. Relics rained down from the sky and were gathered to build a stupa. This was in the dingyou year, the first year of the Daming era of Emperor Xiaowu of the Song (the Zhengzong Ji says it was in the reign of Emperor Xiaowu of Song. A note also says: reckoning by the sixty-seven years of Bodhidharma, it should be the jiawu year, the first year of the Jianyuan era of Emperor Xiaowu of Song).

中華五祖並旁出尊宿共二十五人

The Five Chinese Patriarchs and Venerable Masters Branching Off, Twenty-five in All

第二十八祖菩提達磨道育禪師(菩提達磨旁出三人)

The Twenty-eighth Patriarch Bodhidharma, and Chan Master Daoyu (three branching from Bodhidharma)

道副禪師

Chan Master Daofu

尼總持(已上三人無機緣語句不錄)

The nun Zongchi (the above three have no encounter dialogues and are not recorded)

第二十九祖慧可大師僧那禪師(慧可大師旁出七世共一十七人)

The Twenty-ninth Patriarch, Great Master Huike, and Chan Master Sengna (seventeen in all branching from Great Master Huike over seven generations)

向居士

Layman Xiang

相州慧滿禪師(已上三人見錄)

Chan Master Huiman of Xiangzhou (the above three are recorded)

峴山神定禪師

Chan Master Shending of Xianshan

寶月禪師

Chan Master Baoyue

華閑居士

Layman Huaxian

大士化公

The great being Venerable Hua

和公

Venerable He

廖居士

Layman Liao

曇邃(華閑居士出)

Tansui (a successor of Layman Huaxian)

延陵慧簡(曇邃出二人)

Huijian of Yanling (two successors of Tansui)

彭城慧瑳

Huisa of Pengcheng

定林寺慧綱

Huigang of Dinglin Monastery

六合大覺(慧綱出)

Dajue of Liuhe (a successor of Huigang)

高郵曇影(大覺出)

Tanying of Gaoyou (a successor of Dajue)

泰山明練(曇影出)

Minglian of Mount Tai (a successor of Tanying)

揚州靜泰(明練出已上一十四人無機緣語句不錄)

Jingtai of Yangzhou (a successor of Minglian. The above fourteen have no encounter dialogues and are not recorded)

第三十祖僧璨大師

The Thirtieth Patriarch, Great Master Sengcan

第三十一祖道信大師(旁出七十六人見第四卷)

The Thirty-first Patriarch, Great Master Daoxin (seventy-six branching from him, see Fascicle 4)

第三十二祖弘忍大師(旁出一百七人見第五卷)

The Thirty-second Patriarch, Great Master Hongren (one hundred and seven branching from him, see Fascicle 5)

中華五祖並旁出尊宿共二十五人

The Five Chinese Patriarchs and Venerable Masters Branching Off, Twenty-five in All

第二十八祖菩提達磨旁出三人一道育禪師

Three branch from the Twenty-eighth Patriarch Bodhidharma: first, Chan Master Daoyu

二道副禪師

Second, Chan Master Daofu

三尼總持(已上三人無機緣語句不錄)

Third, the nun Zongchi (the above three have no encounter dialogues and are not recorded)

第二十九祖慧可大師(旁出六世共一十七人三人見錄)僧那禪師

The Twenty-ninth Patriarch, Great Master Huike (seventeen in all branching over six generations, three recorded), and Chan Master Sengna

向居士

Layman Xiang

相州慧滿禪師

Chan Master Huiman of Xiangzhou

峴山神定禪師

Chan Master Shending of Xianshan

寶月禪師

Chan Master Baoyue

華閑居士

Layman Huaxian

大士化公

The great being Venerable Hua

和公

Venerable He

廖居士

Layman Liao

華閑居士復出一人曇邃

Layman Huaxian had one further successor: Tansui

曇邃復出三人一延陵慧簡

Tansui had three further successors: first, Huijian of Yanling

二彭城慧瑳

Second, Huisa of Pengcheng

三定林寺慧綱

Third, Huigang of Dinglin Monastery

慧綱復出一人六合大覺

Huigang had one further successor: Dajue of Liuhe

大覺復出一人高郵曇影

Dajue had one further successor: Tanying of Gaoyou

曇影復出一人太山明練

Tanying had one further successor: Minglian of Mount Tai

明練復出一人揚州靜泰

Minglian had one further successor: Jingtai of Yangzhou

(已上一十四人無機緣語句不錄)

(The above fourteen have no encounter dialogues and are not recorded)

第三十祖僧璨大師

The Thirtieth Patriarch, Great Master Sengcan

第三十一祖道信大師(旁出七十六人見第四卷)

The Thirty-first Patriarch, Great Master Daoxin (seventy-six branching from him, see Fascicle 4)

第三十二祖弘忍大師(旁出一百七人見第四卷)

The Thirty-second Patriarch, Great Master Hongren (one hundred and seven branching from him, see Fascicle 4)

第二十八祖菩提達磨者。南天竺國香至王第三子也。姓剎帝利。本名菩提多羅。後遇二十七祖般若多羅。至本國受王供養。知師密跡。因試令與二兄辨所施寶珠。發明心要。既而尊者謂曰。汝於諸法已得通量。夫達磨者通大之義也。宜名達磨。因改號菩提達磨。師乃告尊者曰。我既得法。當往何國而作佛事。願垂開示。尊者曰。汝雖得法未可遠遊。且止南天待吾滅後六十七載。當往震旦設大法藥直接上根。慎勿速行衰於日下。師又曰。彼有大士堪為法器否。千載之下有留難否。尊者曰。汝所化之方獲菩提者不可勝數。吾滅後六十餘年彼國有難。水中文布自善降之。汝至時南方勿住。彼唯好有為功業不見佛理。汝縱到彼亦不可久留。聽吾偈曰。

The Twenty-eighth Patriarch, Bodhidharma, was the third son of King Xiangzhi of the country of southern India (Nantianzhu), of the kshatriya caste. His original name was Bodhidhara. Later he met the Twenty-seventh Patriarch Prajnatara, who came to his country and received the king's offerings, and who knew the master's secret traces, and therefore tested him by having him discuss the donated precious pearl with his two elder brothers, which brought out the essence of the mind. The Venerable then said to him: "You have attained comprehensive measure with regard to all dharmas. Dharma (da-mo) means 'penetrating and great'; you should be named Dharma." So his name was changed to Bodhidharma. The master then told the Venerable: "Since I have gained the Dharma, to which country should I go to do the Buddha's work? I hope you will instruct me." The Venerable said: "Although you have gained the Dharma, you must not yet travel far. Stay for the time being in southern India, and sixty-seven years after my passing, you should go to Zhendan (China) to set out the great Dharma medicine and directly reach those of the highest capacity. Do not go hastily, lest it decline in the setting sun." The master further said: "Is there a great being there fit to be a vessel of the Dharma? Will there be obstacles in the thousand years to come?" The Venerable said: "In the places you teach, the number of those who attain bodhi cannot be counted. Sixty-some years after my passing, that country will have a calamity; with literary writing in the water, one will subdue it well. When you arrive, do not stay in the south. There they only like conditioned works and merit and do not see the Buddha's principle. Even if you go there, you must not stay long. Listen to my verse:"

路行跨水復逢羊獨自悽悽暗度江

Walking on the road, crossing the water and meeting a sheep, alone and forlorn in the dark crossing the river,

日下可憐雙象馬二株嫩桂久昌昌

pitiable beneath the sun, that pair of elephant and horse; two tender cassia trees flourish for a long time.

復演八偈。皆預讖佛教隆替(事具寶林傳及聖胄集)師恭稟教義。服勤左右垂四十年未嘗廢闕。逮尊者順世。遂演化本國。時有二師。一名佛大先。一名佛大勝多。本與師同學佛陀跋陀小乘禪觀。佛大先既遇般若多羅尊者。捨小趣大與師並化。時號二甘露門矣。而佛大勝多更分途而為六宗。第一有相宗。第二無相宗。第三定慧宗。第四戒行宗。第五無得宗。第六寂靜宗。各封己解別展化源。聚落崢嶸徒眾甚盛。大師喟然而歎曰。彼之一師已陷牛跡。況復支離繁盛而分六宗。我若不除永纏邪見。言已。微現神力至第一有相宗所。問曰。一切諸法何名實相。彼眾中有一尊長薩婆羅。答曰。於諸相中不互諸相。是名實相。師曰。一切諸相而不互者。若名實相當何定耶。彼曰。於諸相中實無有定。若定諸相何名為實。師曰。諸相不定便名實相。汝今不定當何得之。彼曰。我言不定不說諸相。當說諸相其義亦然。師曰。汝言不定當為實相。定不定故即非實相。彼曰。定既不定即非實相。知我非故不定不變。師曰。汝今不變何名實相。已變已往其義亦然。彼曰。不變當在。在不在故。故變實相以定其義。師曰。實相不變。變即非實。於有無中何名實相。薩婆羅心知聖師懸解潛達。即以手指虛空曰。此是世間有相。亦能空故。當我此身得似否。師曰。若解實相即見非相。若了非相其色亦然。當於色中不失色體。於非相中不礙有故。若能是解此名實相。彼眾聞已。心意朗然欽禮信受。師又瞥然匿跡。至第二無相宗所。問曰。汝言無相當何證之。彼眾中有智者波羅提。答曰。我明無相心不現故。師曰。汝心不現當何明之。彼曰。我明無相心不取捨。當於明時亦無當者。師曰。於諸有無心不取捨。又無當者諸明無故。彼曰。入佛三昧尚無所得。何況無相而欲知之。師曰。相既不知誰雲有無。尚無所得何名三昧。彼曰。

He further expounded eight verses, all prophesying in advance the rise and decline of Buddhism (the story is detailed in the Baolin Zhuan and the Shengzhou Ji). The master respectfully received the teaching and served at his side for nearly forty years without ever neglecting it. When the Venerable passed away, he taught in his own country. At that time there were two teachers: one named Buddhasena (Fo Daxian) and the other Buddhajayata (Fo Dasheng Duo), who had originally studied the Hinayana meditation contemplation of Buddhabhadra together with the master. Buddhasena, having met the Venerable Prajnatara, gave up the small for the great and taught alongside the master, and at that time they were called the Two Gates of Sweet Dew. But Buddhajayata further split into six schools: the first, the school of Having Characteristics; the second, the school of No Characteristics; the third, the school of Concentration and Wisdom; the fourth, the school of Precepts and Conduct; the fifth, the school of No Attainment; the sixth, the school of Stillness. Each closed itself off in its own understanding and opened up a separate source of teaching, with settlements towering and followers flourishing. The Great Master sighed and said: "That teacher was already trapped in an ox's hoofprint, how much more, now that he has become fragmented and flourishing in six schools. If I do not remove it, it will bind them forever in wrong views." Having said this, he slightly displayed supernatural power and went to the first school, Having Characteristics, and asked: "Among all dharmas, which is called real characteristic?" Among those people there was a senior, Sapoluo, who answered: "Among all characteristics, not being mutually entangled with the characteristics is called real characteristic." The master said: "If what is not mutually entangled among all characteristics is called real characteristic, how is it to be fixed?" He said: "Among the characteristics there is truly no fixing. If one fixed the characteristics, how could it be called real?" The master said: "Characteristics not being fixed is just what is called real characteristic. Now you do not fix it; how can you attain it?" He said: "I say not fixed; I do not speak of the characteristics. When I speak of the characteristics, the meaning is also like this." The master said: "You say not fixed, so it should be the real characteristic. Because it is fixed yet not fixed, it is not the real characteristic." He said: "Since fixed is not fixed, it is not real characteristic. Because one knows that I am not it, it is neither fixed nor changed." The master said: "Now you say it does not change; how can it be called real characteristic? Having already changed and already gone, the meaning is also like that." He said: "Not changing should remain. Because remaining is also not remaining, I therefore change the real characteristic to fix that meaning." The master said: "The real characteristic does not change; if it changes, it is not real. Within existence and non-existence, how can it be called real characteristic?" Sapoluo knew in his heart that the sage master's understanding was far-reaching and penetrating, and pointed his finger at the sky and said: "This is the worldly having-characteristic, which is also able to be empty. As for this body of mine, can it be like this?" The master said: "If you understand the real characteristic, you see the non-characteristic. If you comprehend the non-characteristic, form is also like this. In form one does not lose the substance of form, and in non-characteristic one does not obstruct existence. If you can understand it in this way, this is called real characteristic." Those people, having heard this, became bright in mind and bowed in respect and faith. The master then blinked and vanished, and went to the second school, No Characteristics, and asked: "You speak of no characteristics; how do you realize it?" Among those people there was a wise man, Paluoti, who answered: "I understand no characteristics because the mind does not manifest." The master said: "Your mind does not manifest; how will you understand?" He said: "I understand no characteristics, and the mind does not grasp or reject. When understanding, there is also no one who understands." The master said: "Among all existence and non-existence, the mind does not grasp or reject, and there is also no one who understands, because all understandings are absent." He said: "Entering the Buddha's samadhi there is nothing to attain, let alone expecting to know no-characteristics." The master said: "Since characteristics are not known, who speaks of existence and non-existence? If there is nothing to attain, how can it be called samadhi?" He said:

我說不證證無所證。非三昧故我說三昧。師曰。非三昧者何當名之。汝既不證非證何證。波羅提聞師辯析即悟本心。禮謝於師懺悔往謬。師記曰。汝當得果不久證之。此國有魔非久降之。言已忽然不現。至第三定慧宗所。問曰。汝學定慧為一為二。彼眾中有婆蘭陀者。答曰。我此定慧非一非二。師曰。既非一二何名定慧。彼曰。在定非定處慧非慧。一即非一二亦不二。師曰。當一不一當二不二。既非定慧約何定慧。彼曰。不一不二定慧能知。非定非慧亦復然矣。師曰。慧非定故然何知哉。不一不二誰定誰慧。婆蘭陀聞之疑心氷釋。至第四戒行宗所。問曰。何者名戒。云何名行。當此戒行為一為二。彼眾中有一賢者。答曰。一二二一皆彼所生。依教無染此名戒行。師曰。汝言依教即是有染。一二俱破。何言依教。此二違背不及於行。內外非明何名為戒。彼曰。我有內外彼己知竟(淅本己字作已依廣燈也。邵本作無字依寶林也。洪舊本作已字。正宗記作以字。未詳孰是)。既得通達便是戒行。若說違背俱是俱非。言及清淨即戒即行。師曰。俱是俱非何言清淨。既得通故何談內外。賢者聞之即自慚服。至第五無得宗所。問曰。汝雲無得無得何得。既無所得亦無得得。彼眾中有寶靜者。答曰。我說無得非無得得。當說得得無得是得。師曰。得既不得。得亦非得既雲得得。得得何得。彼曰。見得非得。非得是得。若見不得名為得得。師曰。得既非得。得得無得。既無所得。當何得得。寶靜聞之頓除疑網。至第六寂靜宗所。問曰。何名寂靜。於此法中誰靜誰寂。彼有尊者。答曰。此心不動是名為寂。於法無染名之為靜。師曰。本心不寂要假寂靜。本來寂故何用寂靜。彼曰。諸法本空以空空故。於彼空空故名寂靜。師曰。空空已空諸法亦爾。寂靜無相何靜何寂。彼尊者聞師指誨豁然開悟。既而六眾鹹誓歸依。

(He continued:) "I say there is no realization; realization is without anything realized. Because it is not samadhi, I speak of samadhi." The master said: "What is not samadhi, how should it be named? Since you do not realize, what do you realize that is not realization?" Paluoti, hearing the master's analysis, awakened to his original mind, bowed in thanks to the master, and repented of his past errors. The master predicted: "You will attain the fruit, and before long you will realize it. This country has demons, which will soon be subdued." Having said this he suddenly vanished. Going to the third school, Concentration and Wisdom, he asked: "You study concentration and wisdom; are they one or two?" Among those people there was Palantuo, who answered: "My concentration and wisdom are not one and not two." The master said: "Since they are not one or two, how are they called concentration and wisdom?" He said: "In concentration it is not concentration; in wisdom it is not wisdom. One is not one, and two is also not two." The master said: "When one, not one; when two, not two. Since they are not concentration and wisdom, by what are concentration and wisdom defined?" He said: "Not one, not two: concentration and wisdom can know it. Neither concentration nor wisdom is also just like this." The master said: "Because wisdom is not concentration, how then is it known? Not one and not two, who is concentration and who is wisdom?" Palantuo, hearing this, had his doubts melt like ice. Going to the fourth school, Precepts and Conduct, he asked: "What is called precepts? How is conduct named? Are these precepts and conduct one or two?" Among those people there was a worthy who answered: "One and two, two and one, are all born of that side. Relying on the teaching without defilement is called precepts and conduct." The master said: "You say relying on the teaching, which means there is defilement. One and two are both broken; how can you speak of relying on the teaching? These two are contrary and fall short of conduct. Inside and outside are unclear; how can it be called precepts?" He said: "I have inside and outside, which that side has already known completely (in the Zhejiang edition the character ji is written yi, following the Guangdeng; the Shao edition has the character wu, following the Baolin; the old Hong edition has the character yi; the Zhengzong Ji has yi in another form. It is unclear which is correct). Having already attained penetration, that is precepts and conduct. If you say they are contrary, both are right and both are wrong. Speaking of purity, precepts are conduct and conduct is precepts." The master said: "Both right and both wrong; how can you speak of purity? Since penetration has already been attained, why discuss inside and outside?" The worthy, hearing this, felt ashamed and submitted. Going to the fifth school, No Attainment, he asked: "You speak of no attainment; what does no attainment attain? Since there is nothing attained, there is also no attaining of attainment." Among those people there was Baojing, who answered: "I say no attainment, and it is not the attainment of no attainment. When speaking of attaining attainment, no attainment is attainment." The master said: "Since attainment is not attained, attainment is not attainment. Since you speak of attaining attainment, what does attaining attainment attain?" He said: "Seeing attainment is not attainment; non-attainment is attainment. If one sees non-attainment, it is called attaining attainment." The master said: "Since attainment is not attainment, attaining attainment has no attainment. Since nothing is attained, what is it that attains attainment?" Baojing, hearing this, at once cleared away the net of doubt. Going to the sixth school, Stillness, he asked: "What is called stillness? In this dharma, who is still and who is quiet?" There was a venerable there who answered: "This mind does not move, which is called quiet; toward dharmas there is no defilement, which is called still." The master said: "If the original mind is not quiet, one must borrow quietude and stillness. Since it is quiet by nature, why use quietude and stillness?" He said: "All dharmas are originally empty, because of the emptiness of emptiness. Toward that emptiness of emptiness, it is therefore called quiet and still." The master said: "The emptiness of emptiness is already empty, and all dharmas are likewise. Stillness has no characteristic; what is still and what is quiet?" That venerable, receiving the master's instruction, was suddenly enlightened. After that, the six groups all vowed to take refuge.

由是化被南天聲馳五印。遠近學者靡然嚮風。經六十餘載度無量眾。後值異見王輕毀三寶。每雲。我之祖宗皆信佛道。陷於邪見。壽年不永運祚亦促。且我身是佛何更外求。善惡報應。皆因多智之者。妄搆其說。至於國內。耆舊為前王所奉者。悉從廢黜。師知已。歎彼德薄當何救之。又念無相宗中二首領。其一波羅提者。與王有緣將證其果。其二宗勝者。非不博辯而無宿因。時六宗徒眾亦各念言。佛法有難師何自安。師遙知眾意即彈指應之。六眾聞之雲。此是我師達磨信響。我等宜須速行以副慈命。言已至師所禮拜問訊。師曰。今一葉翳虛孰能剪拂。宗勝曰。我雖淺薄敢憚其行。師曰。汝雖辯慧而道力未全。宗勝自念。我師恐我見王作大佛事。名譽顯達映奪尊威。縱彼福慧為王。我是沙門受佛教旨。豈難敵也。言訖潛去至王所。廣說法要及世界苦樂人天善惡等事。王與之往返徵詰無不詣理。王曰。汝今所解其法何在。宗勝曰。如王治化當合其道。王所有道何在。王曰。我所有道將除邪法。汝所有法將伏何人。師不起於坐懸知宗勝義墮。遽告波羅提曰。宗勝不稟吾教。潛化於王須臾即屈。汝可速救。波羅提恭稟師旨雲。願假神力。言已雲生足下。至王前默然而住。時王正問宗勝。忽見波羅提乘雲而至愕然忘其問答。曰乘空之者是正是邪。答曰。我非邪正而來正邪。王心若正我無邪正。王雖驚異而驕慢方熾。即擯宗勝令出。波羅提曰。王既有道何擯沙門。我雖無解願王致問。王怒而問曰。何者是佛。答曰。見性是佛。王曰。師見性否。答曰。我見佛性。王曰。性在何處。答曰。性在作用。王曰。是何作用我今不見。答曰。今見作用王自不見。王曰。於我有否。答曰。王若作用無有不是。王若不用體亦難見。王曰。若當用時幾處出現。答曰。若出現時當有其八。王曰。其八出現當為我說。波羅提即說偈曰。

From this, the teaching spread throughout southern India, and his fame reached the five Indias, with students far and near turning to him like wind. After more than sixty years, he had delivered immeasurable beings. Later he met King Yijian, who lightly slandered the Three Jewels, and who often said: "My ancestors all believed in the Buddha's way, fell into wrong views, and had short lives and short fortunes. Moreover, I myself am Buddha; why seek further outside? Karmic retribution for good and evil is all a doctrine falsely fabricated by clever people." As for the elders of the country who had been served by former kings, he dismissed them all. The master learned of this and lamented his thin virtue; how should he be saved? He also thought of the two leaders in the school of No Characteristics: one, Paluoti, had an affinity with the king and was about to realize the fruit; the other, Zongsheng, was not without broad eloquence but lacked past causes. At that time the followers of the six schools each thought: "The Buddha's Dharma is in danger; how can the master himself be at ease?" The master knew from afar what the people were thinking and snapped his fingers in response. The six groups heard it and said: "This is the signal of our teacher Dharma. We should go quickly to follow his compassionate order." Having said this, they went to the master's residence to bow and pay respects. The master said: "Now a leaf obscures the sky; who can trim and sweep it away?" Zongsheng said: "Though I am shallow, how dare I fear going on this journey?" The master said: "Although you are eloquent, your power of the Way is not yet complete." Zongsheng thought to himself: "My teacher fears that I will see the king, perform great Buddha-work, become famous and prominent, and surpass his authority. Even if the king has fortune and wisdom, I am a shramana and have received the Buddha's teaching; would it be hard to withstand him?" Having said this, he left secretly and went to the king, and widely explained the essentials of the Dharma and matters such as the suffering and joy of the world, and the good and evil of humans and gods. The king debated and questioned him back and forth, and there was nothing he did not reach in principle. The king said: "What you understand now, where is that dharma?" Zongsheng said: "It is like the king governing the state and teaching, which should accord with that Way. Where is the Way that the king has?" The king said: "The Way I have will remove false doctrines. The dharma that you have, whom will it subdue?" The master did not rise from his seat, knew from afar that Zongsheng's reasoning had fallen, and hurriedly told Paluoti: "Zongsheng did not accept my teaching and has secretly gone to teach the king; in a moment he will be defeated. You should go quickly to rescue him." Paluoti respectfully accepted the master's instruction and said: "I wish to borrow divine power." Having said this, clouds rose beneath his feet, and he came before the king and stood silently. At that moment the king was questioning Zongsheng, and suddenly saw Paluoti coming on a cloud; he was startled and forgot his questions and answers, and said: "The one riding in the sky, is he right or wrong?" He answered: "I am neither wrong nor right, and I come for the wrong and right. If the king's mind is right, I have neither wrong nor right." Although the king was amazed, his arrogance was still strong, and he expelled Zongsheng. Paluoti said: "Since the king has the Way, why expel a shramana? Though I have no understanding, I hope the king will put questions." The king, angry, asked: "Which is Buddha?" He answered: "Seeing nature is Buddha." The king said: "Master, have you seen nature?" He answered: "I see Buddha-nature." The king said: "Where is nature?" He answered: "Nature is in function." The king said: "What function? I cannot see it now." He answered: "Now it is seen in function, but the king does not see it himself." The king said: "Is it in me or not?" He answered: "If the king acts, there is nothing that is not it; if the king does not act, its substance is also hard to see." The king said: "If it is in function, in how many places does it appear?" He answered: "When it appears, there should be eight." The king said: "Tell me about those eight places where it appears." Paluoti then spoke a verse:

在胎為身處世名人在眼曰見

In the womb it is body; in the world it is called person; in the eye it is called seeing,

在耳曰聞在鼻辨香在口談論

in the ear it is called hearing, in the nose it discerns smell, in the mouth it discusses and speaks,

在手執捉在足運奔

in the hand it grasps and holds, in the foot it moves and runs.

遍現俱該沙界收攝在一微塵

Appearing everywhere, it embraces all the Ganges sands; drawn in, it is in a single mote of dust.

識者知是佛性不識喚作精魂

Those who know it understand it as Buddha-nature; those who do not know it call it a spirit-soul.

王聞偈已心即開悟。乃悔謝前非諮詢法要。朝夕忘倦。迄於九旬。時宗勝既被斥逐。退藏深山。唸曰。我今百歲八十為非。二十年來方歸佛道。性雖愚昧行絕瑕疵。不能禦難生何如死。言訖即自投崖。俄有一神人以手捧承。置於巖石之上安然無損。宗勝曰。我忝沙門當與正法為主。不能抑絕王非。是以捐身自責。何神祐助一至於斯。願垂一語以保餘年。於是神人乃說偈曰。

When the king had heard the verse, his mind awakened. He repented and apologized for his past wrongs, consulted about the essentials of the Dharma, and was tireless morning and evening for ninety days. At that time Zongsheng, having been scolded and driven away, retreated into deep mountains and thought: "I am now a hundred years old; for eighty years I did wrong, and only in these twenty years have I returned to the Buddha's Way. My nature is dull, but my conduct is without flaw. Unable to withstand this difficulty, living is not as good as dying." Having said this, he threw himself off a cliff. Suddenly a divine being received him in his hands and placed him on a rock, safe and unharmed. Zongsheng said: "I unworthily serve as a shramana and should be the master of the true Dharma, but I could not restrain the king's wrong, and therefore gave up my body in self-reproach. What spirit has helped me to this extent? I hope you will give me a word to protect the remaining years." The divine being then spoke a verse:

師壽於百歲八十而造非

The master's life is a hundred years, but in his eighty years he did wrong,

為近至尊故燻修而入道

because of being near the supreme honored one, he cultivated and entered the Way,

雖具少智慧而多有彼我

though he has some small wisdom, he had much of self and other,

所見諸賢等未嘗生珍敬

and toward the worthy ones he saw he never gave rise to respect and reverence,

二十年功德其心未恬靜

in twenty years of merit his mind was still not at ease,

聰明輕慢故而獲至於此

because his cleverness led to disdain, he fell to this state,

得王不敬者當感果如是

one who is disrespectful toward the king, will reap the fruit in just this way,

自今不疎怠不久成奇智

from now on, if not negligent, before long he will accomplish wondrous wisdom,

諸聖悉存心如來亦復爾

the sages all dwell in the mind, and the Tathagata is likewise.

宗勝聞偈欣然。即於巖間宴坐。時異見王復問波羅提曰。仁者智辯當師何人。答曰。我所出家。即娑羅寺烏沙婆三藏為授業師。其出世師者即大王叔菩提達磨是也。王聞師名驚駭久之。曰。鄙薄忝嗣王位。而趣邪背正忘我尊叔。遽勅近臣特加迎請。師即隨使而至。為王懺悔往非。王聞規誡泣謝於師。又詔宗勝歸國。大臣奏曰。宗勝被謫投崖。今已亡矣。王告師曰。宗勝之死皆自於吾。如何大慈令免斯罪。師曰。宗勝今在巖間宴息。但遣使召當即至矣。王即遣使入山果見宗勝端居禪寂。宗勝蒙召乃曰。深媿王意。貧道誓處巖泉。且王國賢德如林。達磨是王之叔。六眾所師。波羅提法中龍象。願王崇仰二聖以福皇基。使者復命。未至師謂王曰。知取得宗勝否。王曰。未知。師曰。一請未至。再命必來。良久使還果如師語。師遂辭王曰。當善修德不久疾作。吾且去矣。經七日王乃得疾。國醫診治有加無瘳。貴戚近臣憶師前記。急發使告師曰。王疾殆至彌留。願叔慈悲遠來軫救。師即至王所慰問其疾。時宗勝再承王召。即別巖間。波羅提久受王恩亦來問疾。波羅提曰。當何施為令王免苦。師即令太子為王宥罪施恩崇奉僧寶。復為王懺悔雲。願罪消滅。如是者三。王疾有間。師心念。震旦緣熟行化時至。乃先辭祖塔。次別同學。然至王所慰而勉之曰。當勤修白業護持三寶。吾去非晚一九即迴。王聞師言涕淚交集。曰此國何罪彼土何祥。叔既有緣非吾所止。唯願不忘父母之國。事畢早回。王即具大舟實以眾寶。躬率臣寮送至海壖。師汎重溟凡三週寒暑達於南海。實梁普通八年丁未歲九月二十一日也。廣州刺史蕭昂具主禮迎接。表聞武帝。帝覽奏遣使齎詔迎請。十月一日至金陵(嵩禪師以梁僧寶唱續法記為據作正宗記言。達磨以梁武普通元年庚子歲至此土。其年乃後魏明帝正光元年也。若如此則與後入滅啟壙等年皆相合。

Zongsheng, having heard the verse, happily sat in meditation among the rocks. At that time King Yijian asked Paluoti again: "Your wisdom and eloquence, sir, whom do you take as teacher?" He answered: "The one from whom I left home was the Tripitaka master Ushapo of Shaluo Monastery as my preceptor; and my teacher beyond the world is the king's uncle, Bodhidharma." The king, hearing the master's name, was astonished for a long time, and said: "I am unworthy and have shamefully succeeded to the throne, yet I turned to the wrong and away from the right, and forgot my honored uncle." He hurriedly ordered his close ministers to specially invite him. The master came at once with the envoy and repented for the king's past wrongs. The king, hearing the admonition, wept and thanked the master. He also summoned Zongsheng to return to the country. A great minister reported: "Zongsheng was exiled and threw himself off a cliff; he is now dead." The king told the master: "Zongsheng's death was all due to me; what great compassion can free me from this guilt?" The master said: "Zongsheng is now resting among the rocks; if you only send an envoy to summon him, he will come at once." The king at once sent an envoy into the mountains and indeed saw Zongsheng sitting upright in meditative stillness. Zongsheng, receiving the summons, said: "I am deeply ashamed before the king's intention. I have vowed to live among the rocks and springs. Moreover, the king's state is full of worthy and virtuous people; Dharma is the king's uncle and teacher of the six groups; Paluoti is a dragon-elephant in the Dharma. I hope the king will revere these two sages, in order to bless the imperial foundation." The envoy reported back. Before he arrived, the master said to the king: "Do you know that Zongsheng has been obtained?" The king said: "I do not yet know." The master said: "If you invite him once and he does not come, a second command will surely bring him." After a long time the envoy returned, just as the master had said. The master then took leave of the king and said: "You should cultivate virtue well; before long illness will break out. I shall go for now." After seven days the king fell ill. The national physicians treated him, but it only grew worse and did not heal. The noble relatives and close ministers remembered the master's earlier prediction and hurriedly sent an envoy to tell the master: "The king's illness has almost reached the point of death; we hope the uncle, in compassion, will come from afar to rescue him." The master came at once to the king's residence to inquire after his illness. At that time Zongsheng, having been summoned a second time by the king, took leave of the rocks. Paluoti, who had long received the king's kindness, also came to ask after the illness. Paluoti said: "How should it be done, to free the king from suffering?" The master then had the crown prince pardon the king's offenses and extend favor, revere the Sangha Jewel, and repent on behalf of the king, saying: "May the sins be extinguished." Doing this three times, the king's illness improved. The master thought: "The conditions in Zhendan are ripe, and the time has come to go teach." So he first took leave of the ancestral stupa, then bade farewell to his fellow students, and afterwards went to the king's residence to encourage him, saying: "You should diligently cultivate pure karma and protect the Three Jewels. I will be gone, and before long, in one nine, I shall return." The king, hearing the master's words, wept, and said: "What sin does this country have, and what auspice does that place have? Since my uncle has an affinity there, it is not something I can keep him from. I only hope you will not forget the land of your parents, and return early when the work is done." The king at once prepared a great ship, loaded it with many treasures, and personally led his ministers to see him off at the seashore. The master crossed the heavy seas, spending three cold and hot seasons in all, and arrived at the South Sea, in truth on the twenty-first day of the ninth month of the dingwei year, the eighth year of the Putong era of the Liang. Xiao Ang, Governor of Guangzhou, received him with full host's ceremony and submitted a memorial to Emperor Wu. The emperor, on reading the memorial, sent an envoy with an edict to invite him. On the first day of the tenth month he arrived at Jinling. (Chan Master Song, taking the Xu Fa Ji of the Liang monk Baochang as his basis, wrote the Zhengzong Ji, saying that Bodhidharma came to this land in the gengzi year, the first year of the Putong era of Emperor Wu of Liang, which was the first year of the Zhengguang era of Emperor Ming of the Later Wei. If so, it agrees with the later years of his death, the opening of the tomb, and so on.

若據此稱。普通八年丁未歲九月二十一日至南海。十月一日至金陵則甚誤也。蓋普通八年三月已改為大通元年。則九月不應尚稱普通八年也。南海者今廣州也。去金陵數千里。刺史奏聞而武帝詔迎。豈可十日之間便至金陵耶。又按南史蕭昂本傳。不言昂為廣州刺史。但王茂傳末有廣州長史蕭昂。然不知何年在任。今止可雲○達於南海實梁普通元年。廣州刺史具主禮迎接。表聞武帝。帝覽奏遣使齎詔迎請。十月一日至金陵)。帝問曰。朕即位已來。造寺寫經度僧不可勝紀。有何功德。師曰。並無功德。帝曰。何以無功德。師曰。此但人天小果有漏之因。如影隨形雖有非實。帝曰。如何是真功德。答曰。淨智妙圓體自空寂。如是功德不以世求。帝又問。如何是聖諦第一義。師曰。廓然無聖。帝曰。對朕者誰。師曰。不識。帝不領悟。師知機不契。是月十九日潛迴(廣燈迴作過字)江北。十一月二十三日屆於洛陽當後魏孝明太和十年也(當雲後魏孝明正光元年也。若據太和十年乃後魏文帝時是年即南齊武帝永明四年丙寅歲也)。寓止於嵩山少林寺。面壁而坐終日默然。人莫之測。謂之壁觀婆羅門。時有僧神光者。曠達之士也。久居伊洛。博覽群書善談玄理。每歎曰。孔老之教禮術風規。莊易之書未盡妙理。近聞。達磨大士住止少林。至人不遙。當造玄境。乃往彼晨夕參承。師常端坐面牆。莫聞誨勵。光自惟曰。昔人求道。敲骨取髓。刺血濟饑。布髮掩泥。投崖飼虎。古尚若此。我又何人。其年十二月九日夜天大雨雪。光堅立不動。遲明積雪過膝。師憫而問曰。汝久立雪中。當求何事。光悲淚曰。惟願和尚慈悲。開甘露門廣度群品。師曰。諸佛無上妙道。曠劫精勤。難行能行非忍而忍。豈以小德小智輕心慢心。欲冀真乘徒勞勤苦。光聞師誨勵。潛取利刀自斷左臂。置於師前。師知是法器。乃曰。

(The collation note continues:) If one follows what is said here, that he arrived at the South Sea on the twenty-first day of the ninth month of the dingwei year, the eighth year of Putong, and at Jinling on the first day of the tenth month, it is very mistaken. For in the third month of the eighth year of Putong it was already changed to the first year of Datong, so the ninth month should not still be called the eighth year of Putong. The South Sea is now Guangzhou, thousands of li from Jinling. The governor reported and Emperor Wu sent an edict to invite him; how could he reach Jinling in ten days? Moreover, according to the Southern History's biography of Xiao Ang, it does not say that Ang served as Governor of Guangzhou; only at the end of the biography of Wang Mao is there a Xiao Ang, Administrator of Guangzhou, but it is not known in which year he held office. For now we can only say: he arrived at the South Sea in truth in the first year of Putong of the Liang. The Governor of Guangzhou received him with full host's ceremony and submitted a memorial to Emperor Wu. The emperor, on reading the memorial, sent an envoy with an edict to invite him. On the first day of the tenth month he arrived at Jinling.) The emperor asked: "Since I took the throne I have built temples, copied scriptures, and ordained monks beyond counting; what merit is there?" The master said: "There is no merit at all." The emperor said: "Why is there no merit?" The master said: "This is only a small fruit of humans and gods, a cause with outflows; like a shadow following a form, though it exists, it is not real." The emperor said: "What then is true merit?" He answered: "Pure wisdom, wondrous and complete, its substance is itself empty and still. Such merit is not sought through the world." The emperor asked again: "What is the first principle of the holy truths?" The master said: "Vast emptiness, nothing holy." The emperor said: "Who is it that faces me?" The master said: "I do not know." The emperor could not understand. The master, knowing that the opportunity did not match, secretly crossed (the Guangdeng reads "crossed" in place of "returned") to the north of the river on the nineteenth of that month. On the twenty-third day of the eleventh month he arrived at Luoyang, in the tenth year of Taihe of Emperor Xiaoming of the Later Wei (it should be said the first year of Zhengguang of Emperor Xiaoming of the Later Wei. If we follow the tenth year of Taihe, that was in the time of Emperor Wen of the Later Wei, and that year was the bingyin year, the fourth year of Yongming of Emperor Wu of the Southern Qi). He lodged at Shaolin Temple on Mount Song, sat facing the wall, and was silent all day; people could not fathom him and called him the wall-gazing Brahmin. At that time there was a monk, Shenguang, a broad-minded man who had long lived in Yi and Luo, widely read in many books and skilled at discussing the mysterious principles. He often sighed and said: "The teachings of Confucius and Laozi are rites, techniques, and customs; the books of Zhuangzi and the Changes do not exhaust the wondrous principle. Recently I have heard that the great being Dharma lives at Shaolin. The perfected one is not far; I should visit his mysterious realm." So he went there and attended him morning and evening. The master often sat upright facing the wall and gave no instruction or encouragement. Guang thought to himself: "The ancients seeking the Way broke bones to get marrow, pricked blood to relieve hunger, spread their hair to cover mud, and threw themselves off cliffs to feed tigers. If the ancients were like this, who am I?" On the night of the ninth day of the twelfth month of that year, heavy snow fell. Guang stood firm and unmoving, and by dawn the snow had piled over his knees. The master pitied him and asked: "You have stood long in the snow; what are you seeking?" Guang said in tears: "I only hope the Reverend, in compassion, will open the gate of sweet dew and widely deliver all beings." The master said: "The unsurpassed wondrous Way of the Buddhas requires diligence over vast kalpas, doing what is hard to do and enduring what is hard to endure. How can one, with small virtue and small wisdom, a light heart and an arrogant heart, hope to attain the true vehicle and only labor in vain?" Guang, hearing the master's exhortation, secretly took a sharp knife and cut off his own left arm, placing it before the master. The master knew he was a vessel of the Dharma and said:

諸佛最初求道為法忘形。汝今斷臂吾前。求亦可在。師遂因與易名曰慧可。光曰。諸佛法印可得聞乎。師曰諸佛法印匪從人得。光曰。我心未寧。乞師與安。師曰。將心來與汝安。曰覓心了不可得。師曰。我與汝安心竟。後孝明帝聞師異跡。遣使齎詔徵前後三至。師不下少林。帝彌加欽尚。就賜摩衲袈裟二領。金缽銀水瓶繒帛等。師牢讓三返。帝意彌堅。師乃受之。自爾緇白之眾倍加信向。迄九年已欲西返天竺。乃命門人曰。時將至矣。汝等蓋各言所得乎。時門人道副對曰。如我所見。不執文字不離文字而為道用。師曰。汝得吾皮。尼總持曰。我今所解如慶喜見阿閦佛國。一見更不再見。師曰。汝得吾肉。道育曰。四大本空五陰非有。而我見處無一法可得。師曰。汝得吾骨。最後慧可禮拜後依位而立。師曰。汝得吾髓。乃顧慧可而告之曰。昔如來以正法眼付迦葉大士。展轉囑累而至於我。我今付汝。汝當護持。並授汝袈裟以為法信。各有所表宜可知矣。可曰。請師指陳。師曰。內傳法印以契證心。外付袈裟以定宗旨。後代澆薄疑慮競生。雲吾西天之人。言汝此方之子。憑何得法以何證之。汝今受此衣法。卻後難生但出此衣並吾法偈。用以表明其化無礙。至吾滅後二百年。衣止不傳法周沙界。明道者多。行道者少。說理者多。通理者少。潛符密證千萬有餘。汝當闡揚勿輕未悟。一念迴機便同本得。聽吾偈曰。

(The Master continued:) "The Buddhas, when they first sought the Way, forgot their own bodies for the sake of the Dharma. Now you have cut off your arm before me; it may be that your seeking is genuine." The Master therefore changed his name to Huike. Guang said: "May I hear the Dharma seal of the Buddhas?" The Master said: "The Dharma seal of the Buddhas is not obtained from another person." Guang said: "My mind is not yet at peace; I beg the Master to pacify it." The Master said: "Bring me your mind, and I will pacify it for you." He said: "I have searched for my mind and cannot find it." The Master said: "I have finished pacifying your mind." Later Emperor Xiaoming heard of the Master's wondrous traces and sent envoys bearing an edict to summon him, three times in succession. The Master did not come down from Shaolin. The Emperor admired him all the more and bestowed two patched robes, a golden bowl, a silver water bottle, silk and so on. The Master firmly declined three times. The Emperor's intention grew only firmer, and only then did the Master accept. From then on the multitude of monks and laity redoubled their faith. When nine years were complete, he wished to return west to India, and so he called his disciples and said: "The time is near. Why do you not each say what you have attained?" At that time the disciple Daofu answered: "As I see it, one neither clings to words nor leaves words, and uses them for the Way." The Master said: "You have gained my skin." The nun Zongchi said: "What I understand now is like Ananda seeing the Buddha-land of Akshobhya: seen once, never seen again." The Master said: "You have gained my flesh." Daoyu said: "The four elements are originally empty and the five aggregates do not exist; and where I see, there is not a single thing to be obtained." The Master said: "You have gained my bones." Last, Huike bowed and stood in his place. The Master said: "You have gained my marrow." Then he looked at Huike and told him: "In the past the Tathagata entrusted the true Dharma eye to the great Kasyapa, and through successive transmissions it has reached me. Now I entrust it to you, and you should protect it. I also give you the robe as a token of faith in the Dharma. Each has its meaning, which you should know." Ke said: "Please explain it, Master." The Master said: "Inwardly I transmit the Dharma seal in order to accord with and certify the mind; outwardly I hand over the robe in order to settle the doctrine. In later ages, when the times are shallow, doubts will arise and compete, saying I am a man of the Western Heaven and you are a son of this land, by what right did you receive the Dharma, and what proves it. Now you receive this robe and Dharma; hereafter it will be hard to bring forth difficulties, so you need only bring out this robe and my Dharma verse to show that the teaching has no obstruction. Two hundred years after my extinction, the robe will stop being transmitted, and the Dharma will pervade the world of sands. Those who understand the Way will be many and those who practice it few; those who talk of principle will be many and those who penetrate it few. Those who tacitly accord and secretly realize it will number more than ten thousand times ten thousand. You should expound it, and not look down on those who have not yet awakened. A single thought turning back at the moment is the same as the original attainment. Listen to my verse:

吾本來茲土傳法救迷情

I came originally to this land, to transmit the Dharma and save the deluded,

一華開五葉結果自然成

One flower opens five petals, and the fruit will naturally form.

師又曰。吾有楞伽經四卷。亦用付汝(此蓋依寶林傳之說也。按宣律師續高僧傳。可大師傳云。初達磨以楞伽經授可曰。我觀漢地唯有此經。仁者依行自得度世。若如傳所言。則是二祖未得法時。達磨授楞伽使觀之耳。今傳燈乃於付法傳衣之後言。師又曰。吾有楞伽經四卷。亦用付汝。則恐誤也。兼言吾有。則似世間未有也。此但可依馬祖所言云。又引楞伽經文。以印眾生心地。則於理無害耳)。即是如來心地要門。令諸眾生開示悟入。吾自到此凡五度中毒。我常自出而試之。置石石裂。緣吾本離南印來此東土。見赤縣神州有大乘氣象。遂踰海越漠為法求人。際會未諧如愚若訥。今得汝傳授吾意已終(別記雲。師初居少林寺九年。為二祖說法秖教曰外息諸緣內心無喘。心如牆壁可以入道。慧可種種說心性理。道未契。師秖遮其非不為說無念心體。慧可曰。我已息諸緣。師曰。莫不成斷滅去否。可曰。不成斷滅。師曰。何以驗之雲不斷滅。可曰。了了常知故。言之不可及。師曰。此是諸佛所傳心體。更勿疑也)言已乃與徒眾往禹門千聖寺止三日。有期城太守揚衒之早慕佛乘。問師曰。西天五印師承為祖。其道如何。師曰。明佛心宗行解相應。名之曰祖。又問。此外如何。師曰。須明他心知其今古。不厭有無於法無取。不賢不愚無迷無悟。若能是解故稱為祖。又曰。弟子歸心三寶亦有年矣。而智慧昏蒙尚迷真理。適聽師言罔知收措。願師慈悲開示宗旨。師知懇到。即說偈曰。

The Master also said: "I have the Lankavatara Sutra in four fascicles, and I entrust it to you as well." (This probably follows the Baolin Zhuan. According to the biography of Dharma Master Ke in Vinaya Master Xuan's Continued Biographies of Eminent Monks: At first Bodhidharma gave the Lankavatara Sutra to Ke, saying: 'I observe that in the Han lands there is only this sutra. If you practice according to it, you will deliver yourself from the world.' If it is as the biography says, then this was when the Second Patriarch had not yet attained the Dharma, and Bodhidharma gave him the Lankavatara to contemplate. Now the Chuandeng places 'The Master also said: I have the Lankavatara Sutra in four fascicles, and I entrust it to you as well' after the transmission of the Dharma and robe, which is probably an error. Moreover, saying 'I have' makes it seem as if the world did not yet have it. Here one can only follow what Mazu said: he also cited the text of the Lankavatara Sutra to seal the mind-ground of beings, and so there is no harm in principle.) This is the essential gate of the Tathagata's mind-ground, by which all beings are shown, awakened and entered. Since I came here, I have been poisoned five times in all. I have often taken it out myself to test it, and when I put it on a stone, the stone split. Because I originally left southern India and came to this eastern land, seeing that the Land of the Red Province had the air of the Mahayana, I crossed the sea and the desert to seek people for the Dharma. The occasion has not yet been fulfilled, and I have been like a fool and a stammerer. Now that I have your transmission, my intention is complete. (A separate record says: The Master first lived at Shaolin Temple for nine years and preached the Dharma for the Second Patriarch, teaching only: 'Outwardly cease all conditions, inwardly have no panting of the mind, and with the mind like a wall, you can enter the Way.' Huike spoke in many ways about the principle of the nature of mind, but the Way had not yet accorded. The Master only blocked his errors and did not give him the mind-substance of no-thought. Huike said: 'I have already ceased all conditions.' The Master said: 'Is it not that you have fallen into annihilation?' Ke said: 'It is not annihilation.' The Master said: 'By what do you verify it, saying it is not annihilation?' Ke said: 'It is because it is clearly always knowing, and when spoken of it cannot be expressed.' The Master said: 'This is the mind-substance transmitted by all the Buddhas; do not doubt any more.') When he had finished speaking, he went with his disciples to Qianshengsi Temple at Yumen and stayed three days. The prefect of Qicheng, Yang Xuanzhi, had long admired the Buddha vehicle and asked the Master: "The five regions of India take the Master's succession as the patriarchs; what is that Way like?" The Master said: "One who clearly understands the Buddha-mind school and whose practice and understanding correspond is called a patriarch." He asked again: "Beyond that, what is it like?" The Master said: "One must understand others' minds, know past and present, not dislike existence or non-existence, take nothing in regard to the Dharma, be neither worthy nor foolish, with neither delusion nor awakening. If one can understand it so, he is therefore called a patriarch." He also said: "Your disciple has taken refuge in the Three Jewels for years, but my wisdom is dim and I am still deluded about true principle. Just now, hearing the Master's words, I do not know where to put it. May the Master compassionately show me the doctrine." The Master knew his earnestness and thoroughness, and spoke a verse:

亦不覩惡而生嫌亦不觀善而勤措

Neither giving rise to dislike on seeing evil, nor striving to act on seeing good,

亦不捨智而近愚亦不拋迷而就悟

Neither abandoning wisdom to approach folly, nor casting off delusion to take up awakening,

達大道兮過量通佛心兮出度

Reaching the great Way, one passes beyond measure; penetrating the Buddha-mind, one goes beyond limits,

不與凡聖同躔超然名之曰祖

Not sharing the tracks of ordinary and holy, transcending, he is called a patriarch.

衒之聞偈悲喜交並曰。願師久住世間化導群有。師曰。吾即逝矣不可久留。根性萬差多逢患難。衒之曰。未審何人。弟子為師除得。師曰。吾以傳佛秘密利益迷途。害彼自安必無此理。衒之曰。師若不言。何表通變觀照之力。師不獲已乃為讖曰。江槎分玉浪。管炬開金鎖。五口相共行。九十無彼我。衒之聞語。莫究其端。默記於懷禮辭而去。師之所讖。雖當時不測。而後皆符驗。時魏氏奉釋禪俊如林。光統律師流支三藏者乃僧中之鸞鳳也。覩師演道斥相指心。每與師論議是非鋒起。師遐振玄風普施法雨而偏局之量自不堪任。競起害心數加毒藥。至第六度。以化緣已畢傳法得人。遂不復救之端居而逝。即後魏孝明帝太和十九年丙辰歲十月五日也(依續法記。則十月五日乃孝莊帝永安元年。即梁大通二年戊申歲。其年即明帝武泰元年也。二月明帝崩。四月莊帝即位。改元建義。至九月又改永安也。後雲。汝主已厭世。謂是歲明帝崩也。據傳燈雲。丙辰歲即東魏文帝大統二年。西魏靜帝天平三年。梁大同二年。與厭世之說全乖也。又太和十九年。乃後魏文帝時。即南齊明帝建武二年乙亥歲。殊相遼邈耳)。其年十二月二十八日葬熊耳山。起塔於定林寺。後三歲魏宋雲奉使西域迴。遇師於蔥嶺。見手攜隻履翩翩獨逝。雲問。師何往。師曰。西天去。又謂雲曰。汝主已厭世。雲聞之茫然。別師東邁。暨復命。即明帝已登遐矣。而孝莊即位。雲具奏其事。帝令啟壙。唯空棺一隻革履存焉(若依續法記。則後三歲乃莊帝永安三年庚戌歲。當梁武中大通二年也。其年十二月莊帝方崩。奉使迴時帝尚在耳。若據傳燈。則後三歲乃已未歲。即西魏文帝大統五年。東魏靜帝興和元年。當梁武大同五年也。如此則豈復有孝莊帝耶。又稱宋雲遇師於蔥嶺。尤誤也。宋雲使西域迴時。已在魏明帝正光年中矣。然則遇師於蔥嶺者。

Having heard the verse, Xuanzhi was moved to sorrow and joy, and said: "I wish the Master would stay long in the world and teach and guide all beings." The Master said: "I am about to pass away and cannot remain long. People's natures differ by the ten thousand, and they often meet with difficulty." Xuanzhi said: "I do not know who it is; your disciple will remove him for you." The Master said: "I use this to transmit the Buddha's secret and benefit those who are lost on the road. To harm another to find peace for oneself is surely not reasonable." Xuanzhi said: "If the Master does not say it, how can you show the power of penetrating change and observation?" The Master, having no choice, made a prophecy for him: "A river raft parts the jade waves, a pipe-torch opens the golden lock; five mouths walk together, at ninety there is no other and no self." Xuanzhi heard the words, could not make out their meaning, silently kept them in mind, bowed and took leave. Though the Master's prophecy could not be fathomed at that time, it was all later fulfilled. At that time the Wei court honored Buddhism, and Chan eminences were as numerous as a forest. Vinaya master Guangtong and the Tripitaka master Liuzhi were phoenixes among the monks. Seeing the Master expound the Way, rejecting forms and pointing to the mind, they often debated with the Master, and disputes of right and wrong arose sharply. The Master spread the mysterious wind far and wide and gave the Dharma rain universally, but those of narrow capacity could not bear it, and they competed to raise harmful thoughts and poisoned him several times. At the sixth time, because the karmic conditions of teaching were complete and the Dharma had been transmitted to a worthy person, he no longer saved himself, but sat upright and passed away. This was on the fifth day of the tenth month of the bingchen year, the nineteenth year of the Taihe era of Emperor Xiaoming of the Later Wei (according to the Xufa Ji, the fifth day of the tenth month was in the first year of Yongan of Emperor Xiaozhuang, which is the wushen year, the second year of Datong of Liang. That year was the first year of Wutai of Emperor Ming. Emperor Ming died in the second month, Emperor Zhuang took the throne in the fourth month, changed the era name to Jianyi, and in the ninth month changed it again to Yongan. The later statement 'your lord has already tired of the world' refers to the death of Emperor Ming that year. According to the Chuandeng, the bingchen year would be the second year of Datong of Emperor Wen of Eastern Wei, the third year of Tianping of Emperor Jing of Western Wei, and the second year of Datong of Liang, which completely contradicts the statement about growing tired of the world. Also the nineteenth year of Taihe was in the time of Emperor Wen of the Later Wei, which is the yihai year, the second year of Jianwu of Emperor Ming of the Southern Qi, which is very far apart). On the twenty-eighth day of the twelfth month of that year he was buried at Mount Xiong'er, and a stupa was raised at Dinglin Temple. Three years later Song Yun of Wei, returning from a mission to the Western Regions, met the Master on the Pamir Range, and saw him carrying one shoe in his hand, going alone with a light step. Yun asked: "Where is the Master going?" The Master said: "To the Western Heaven." He also said to Yun: "Your lord has already tired of the world." Yun heard it in bewilderment, took leave of the Master and went east. When he reported back, Emperor Ming had already died and Xiaozhuang had taken the throne. Yun reported the matter in full. The Emperor ordered the tomb opened, and there was only an empty coffin with one leather shoe remaining. (If one follows the Xufa Ji, three years later would be the gengxu year, the third year of Yongan of Emperor Zhuang, which corresponds to the second year of Zhongdatong of Emperor Wu of Liang. Emperor Zhuang only died in the twelfth month of that year, and was still alive when the envoy returned. If one follows the Chuandeng, then three years later would be the jiwei year, which is the fifth year of Datong of Emperor Wen of Western Wei and the first year of Xinghe of Emperor Jing of Eastern Wei, corresponding to the fifth year of Datong of Emperor Wu of Liang. How then could there be Emperor Xiaozhuang? Also, to say that Song Yun met the Master on the Pamirs is a particular error. When Song Yun returned from the Western Regions, it was already in the Zhengguang years of Emperor Ming of Wei. So the one who met the Master on the Pamirs,

蓋是魏末別遣使往西域迴耳○但當雲。後三歲魏使有自西域迴者。遇師於蔥嶺。見手攜隻履翩翩獨逝。問師何往。曰西天去。又謂使曰。汝主已厭世。使聞之茫然別師東邁。暨復命即明帝已登遐矣。而孝莊即位。奉使具奏其事。帝令啟壙。唯空棺一隻革履存焉)。舉朝為之驚歎奉詔取遺履。於少林寺供養。至唐開元十五年丁卯歲。為信道者竊在五臺華嚴寺。今不知所在。初梁武遇師因緣未契。及聞化行魏邦。遂欲自撰師碑而未暇也。後聞宋雲事乃成之。代宗諡圓覺大師。塔曰空觀。師自魏丙辰歲告寂。迄皇宋景德元年甲辰。得四百六十七年矣(當雲自魏至庚子歲告寂。迄皇宋景德元年甲辰得四百七十五年矣。凡此年代之差。皆由寶林傳錯誤而楊文公不復考究耳)。

(The collation note continues:) was probably someone else sent as an envoy to the Western Regions at the end of Wei who returned. It should only say: Three years later an envoy of Wei returning from the Western Regions met the Master on the Pamirs, and saw him carrying one shoe in his hand, going alone with a light step. He asked where the Master was going. He said: 'To the Western Heaven.' He also said to the envoy: 'Your lord has already tired of the world.' The envoy heard it in bewilderment, took leave of the Master and went east. When he reported back, Emperor Ming had already died and Xiaozhuang had taken the throne. The envoy reported the matter in full. The Emperor ordered the tomb opened, and there was only an empty coffin with one leather shoe remaining.) The whole court was astonished, and by edict took the remaining shoe and had it enshrined at Shaolin Temple. In the fifteenth year of Kaiyuan of the Tang, the dingmao year, it was stolen by a believer in another way to Huayan Temple on Mount Wutai, and now it is not known where it is. At first Emperor Wu of Liang met the Master but the conditions had not accorded; when he heard that the teaching was spreading in the Wei state, he wanted to write the Master's stele himself, but did not yet have the time. Later when he heard of Song Yun's matter, he completed it. Emperor Daizong gave the posthumous title Great Master Yuanjue, and the stupa was called Kongguan. From the Master's passing in the bingchen year of Wei to the first year of Jingde of the present Song dynasty, the jiachen year, it was four hundred and sixty-seven years (it should say that from his passing in the gengzi year of Wei to the jiachen year of the first year of Jingde of the present Song dynasty, it was four hundred and seventy-five years. All these discrepancies in dates come from errors in the Baolin Zhuan, which Yang Wengong did not examine further).

第二十九祖慧可大師者武牢人也。姓姬氏。父寂未有子時。嘗自念言。我家崇善豈無令子。禱之既久。一夕感異光照室。其母因而懷妊。及長遂以照室之瑞。名之曰光。自幼志氣不群。博涉詩書尤精玄理。而不事家產好遊山水。後覽佛書超然自得。即抵洛陽龍門香山。依寶靜禪師出家受具。於永穆寺浮游講肆。遍學大小乘義。年三十二卻返香山。終日宴坐又經八載。於寂默中倏見一神人。謂曰。將欲受果何滯此耶。大道匪遙。汝其南矣。光知神助因改名神光。翌日覺頭痛如刺。其師欲治之。空中有聲曰。此乃換骨非常痛也。光遂以見神事白於師。師視其頂骨即如五峰秀出矣。乃曰。汝相吉祥當有所證。神令汝南者。斯則少林達磨大士必汝之師也。光受教造於少室。其得法傳衣事跡。達磨章具之矣。自少林託化西歸。大師繼闡玄風博求法嗣。至北齊天平二年(當作天保二年乃辛未歲也。天平東魏年號二年乙卯也)有一居士年踰四十不言名氏。聿來設禮而問師曰弟子身纏風恙。請和尚懺罪。師曰。將罪來與汝懺。居士良久雲。覓罪不可得。師曰。我與汝懺罪竟。宜依佛法僧住。曰今見和尚已知是僧。未審何名佛法。師曰。是心是佛。是心是法。法佛無二。僧寶亦然。曰今日始知罪性不在內不在外不在中間。如其心然佛法無二也。大師深器之。即為剃髮。雲是吾寶也。宜名僧璨。其年三月十八日於光福寺受具。自茲疾漸愈。執侍經二載。大師乃告曰。菩提達磨(舊本雲達磨菩提)遠自竺乾以正法眼藏密付於吾。吾今授汝並達磨信衣。汝當守護無令斷絕。聽吾偈曰。

The Twenty-ninth Patriarch, Great Master Huike, was a man of Wulao. His surname was Ji. His father was named Ji, and when he still had no son, he once thought to himself: "My family honors goodness, how can it have no good son?" He prayed for a long time. One night he sensed a strange light filling his room, and his mother became pregnant because of it. When he grew up, he was named Guang for the auspicious sign of the light that filled the room. From childhood he had an uncommon spirit, read widely in the Odes and Documents, and was especially versed in profound principles, but he did not manage family property and liked to wander among mountains and streams. Later he read Buddhist books and found himself transcendently content, so he went to Xiangshan at Longmen in Luoyang, left home and received full ordination under Chan Master Baojing, drifted about the lecture halls of Yongmu Temple, and studied all the meanings of the Great and Small Vehicles. At thirty-two he returned to Xiangshan, sat in meditation all day, and spent another eight years. In stillness he suddenly saw a divine person who said to him: "You are about to receive the fruit; why remain here? The Great Way is not far; go south." Guang knew it was divine help and therefore changed his name to Shenguang. The next day he felt a headache like stabbing. His teacher wanted to treat it, but a voice in the air said: "This is the changing of the bone, not an ordinary pain." Guang told his teacher of seeing the spirit. His teacher looked at the bone of his crown, which stood up like five peaks. He said: "Your features are auspicious and you will have a realization. The spirit told you to go south, so the great sage Bodhidharma at Shaolin must be your teacher." Guang accepted the instruction and visited Shaoshi. The traces of his receiving the Dharma and robe are all in the Bodhidharma chapter. After Bodhidharma entrusted his transformation and returned west, the Great Master continued to spread the mysterious wind and widely sought a Dharma heir. In the second year of Tianping of the Northern Qi (it should be the second year of Tianbao, the xinwei year; Tianping is an Eastern Wei era name and its second year is yimao), a lay person over forty years old, who did not give his name, came and paid his respects and asked the Master: "Your disciple is entangled in a wind disease; I beg the Venerable to repent my sins for me." The Master said: "Bring your sins and I will repent them for you." The layman, after a long while, said: "I search for my sins, and cannot find them." The Master said: "I have finished repenting your sins. You should abide in the Buddha, the Dharma and the Sangha." He said: "Now that I see the Venerable, I already know he is the Sangha. But I do not know what is called Buddha and Dharma." The Master said: "This mind is Buddha, this mind is Dharma. Dharma and Buddha are not two, and the Sangha Jewel is the same." He said: "Today I know that the nature of sin is not inside, not outside, and not in between. Like that mind, Buddha and Dharma are not two." The Great Master valued him deeply and at once shaved his head, saying: "This is my jewel; he should be named Sengcan." On the eighteenth day of the third month of that year he received full ordination at Guangfu Temple. From then on his illness gradually healed. After attending for two years, the Great Master told him: "Bodhidharma (an old text says Damo Puti) came far from India and secretly entrusted the true Dharma eye treasury to me. Now I give it to you, together with Bodhidharma's robe of faith. You should guard it and not let it be cut off. Listen to my verse:

本來緣有地因地種華生

Originally because there is ground, from the ground flowers are planted and grow,

本來無有種華亦不曾生

If originally there were no seed, flowers would never have grown.

大師付衣法已。又曰。汝受吾教宜處深山。未可行化當有國難。璨曰。師既預知。願垂示誨。師曰。非吾知也。斯乃達磨傳般若多羅懸記雲。心中雖吉外頭兇是也。吾校年代正在於茲。當諦思前言勿罹世難。然吾亦有宿累。今要酬之。善去善行俟時傳付。大師付囑已。即於鄴都隨宜說法。一音演暢四眾歸依。如是積三十四載。遂韜光混跡變易儀相。或入諸酒肆。或過於屠門。或習街談。或隨廝役。人問之曰。師是道人何故如是。師曰。我自調心何關汝事。又於筦城縣匡救寺三門下。談無上道聽者林會。時有辯和法師者。於寺中講涅槃經。學徒聞師闡法稍稍引去。辯和不勝其憤。興謗於邑宰翟仲侃。仲侃惑其邪說。加師以非法。師怡然委順。識真者謂之償債。時年一百七歲。即隋文帝開皇十三年癸丑歲三月十六日也(皓月供奉。問長沙岑和尚。古德雲。了即業障本來空。未了應須償宿債。只如師子尊者二祖大師。為什麼得償債去。長沙雲。大德不識本來空。彼雲。如何是本來空。長沙雲。業障是。又問。如何是業障。長沙雲。本來空是。彼無語。長沙便示一偈雲。假有元非有。假滅亦非無。涅槃償債義。一性更無殊)後葬於磁州滏陽縣東北七十里。唐德宗諡大祖禪師。自師之化至皇宋景德元年甲辰。得四百一十三年(當作一十二年)。

When the Great Master had finished entrusting the robe and Dharma, he also said: "You have received my teaching and should live in the deep mountains, and not yet go out to teach, for there will be national troubles." Can said: "Since the Master already foresees it, I hope you will give instruction." The Master said: "It is not that I know it. It is Bodhidharma's prophecy transmitted to Prajnatara, saying 'Though the mind is auspicious, the outside is inauspicious.' I checked the years, and they are right here. You should think carefully about the earlier words and not suffer the troubles of the age. But I too have an old debt, which I now must repay. Go well, act well, and wait for the time to transmit." When the Great Master had finished his charge, he preached the Dharma at Yedu as occasion allowed, with one voice spreading freely, and the four assemblies took refuge. After accumulating thirty-four years like this, he hid his light and mingled his traces, changing his appearance: sometimes entering wine shops, sometimes passing butchers' doors, sometimes taking up street talk, sometimes following menial servants. People asked him: "Master, you are a man of the Way, why do you do this?" The Master said: "I am regulating my own mind, what is it to you?" He also spoke of the unsurpassed Way beneath the three gates of Kuangjiu Temple in Guancheng County, and the listeners gathered like a forest. At that time Dharma Master Bianhe was lecturing on the Nirvana Sutra in the temple. His students heard the Master expound the Dharma and gradually drifted away. Bianhe, unable to bear his anger, slandered him to the district magistrate Zhai Zhongkan. Zhongkan was deluded by his heterodox words and applied unlawful treatment to the Master. The Master accepted it calmly. Those who knew the truth said he was repaying a debt. At that time he was a hundred and seven years old, which was the sixteenth day of the third month of the guichou year, the thirteenth year of Kaihuang of Emperor Wen of Sui. (The court attendant Haoyue asked Venerable Cen of Changsha: 'The ancient worthy said: When understood, karmic obstructions are originally empty; when not understood, one must repay old debts. Then why did Venerable Simha and the Second Patriarch have to go repay debts?' Changsha said: 'Great Virtue, you do not know the originally empty.' He asked: 'What is the originally empty?' Changsha said: 'Karmic obstruction is.' He asked again: 'What is karmic obstruction?' Changsha said: 'The originally empty is.' He had no words. Changsha then showed him a verse: 'Provisional existence is originally not existence, provisional extinction is also not non-existence. The meaning of repaying debts in nirvana, one nature, no further difference.') He was later buried seventy li northeast of Fuyang County in Cizhou. Emperor Dezong of Tang gave him the posthumous title Chan Master Dazu. From the Master's transformation to the first year of Jingde of the present Song, the jiachen year, was four hundred and thirteen years (it should be twelve years).

僧那禪師姓馬氏。少而神俊通究墳典。年二十一講禮易於東海。聽者如市。暨南徂相部學眾隨至。會二祖說法。與同志十人投祖出家。自爾手不執筆永捐世典。唯一衣一缽一坐一食奉頭陀行。既久侍於祖後謂門人慧滿曰。祖師心印非專苦行。但助道耳。若契本心發隨意真光之用。則苦行如握土成金。若唯務苦行。而不明本心。為憎愛所縛。則苦行如黑月夜履於險道。汝欲明本心者。當審諦推察。遇色遇聲。未起覺觀時心何所之。是無耶是有耶。既不墮有無處所。則心珠獨朗常照世間。而無一塵許間隔。未嘗有一剎那頃斷續之相。故我初祖兼付楞伽經四卷。謂我師二祖曰。吾觀震旦唯有此經可以印心。仁者依行自得度世。又二祖凡說法竟。乃曰。此經四世之後變成名相。深可悲哉。我今付汝宜善護持。非人慎勿傳之。付囑已師乃遊方。莫知其終。

Chan Master Sengna, whose surname was Ma, was gifted from youth and thoroughly versed in the ancient classics. At twenty-one he lectured on the Rites and the Changes in Donghai, and the listeners were like a market. When he went south to Xiangbu, his students followed him there. He met the Second Patriarch preaching the Dharma and, with ten companions, joined the Patriarch and left home. From then on his hand never held a brush and he permanently abandoned worldly books, with only one robe and one bowl, one seat and one meal, observing the dhuta practices. After he had served the Patriarch for a long time, he later said to his disciple Huiman: "The Patriarch's mind seal does not rely exclusively on ascetic practice; it is only an aid to the Way. If one accords with the original mind and brings forth the function of free and true light, then ascetic practice is like grasping earth and making it gold. If one only works at ascetic practice without understanding the original mind, and is bound by hatred and love, then ascetic practice is like walking a dangerous road on a dark moonless night. If you want to understand the original mind, you should examine and reflect carefully: when meeting form and sound, before awareness and discursive thought have arisen, where does the mind go? Is it nothing, or is it something? Since it does not fall into any place of existence or non-existence, the mind pearl shines alone and constantly illuminates the world without the separation of a speck of dust, and has never had a moment of interruption or continuation. So the First Patriarch also entrusted the Lankavatara Sutra in four fascicles and said to my teacher, the Second Patriarch: 'I observe that in Zhendan only this sutra can seal the mind. If you practice according to it, you will deliver yourself from the world.' Also, whenever the Second Patriarch finished preaching the Dharma, he said: 'This sutra, after four generations, will turn into names and forms; it is deeply lamentable.' Now I entrust it to you; you should protect it well, and not transmit it to the wrong person under any circumstances." After finishing his charge, the Master wandered about, and where he ended is not known.

向居士。幽棲林野木食㵎飲。北齊天保初。聞二祖盛化乃致書通好曰。影由形起響逐聲來。弄影勞形不識形為影本。揚聲止響不知聲是響根。除煩惱而趣涅槃。喻去形而覓影。離眾生而求佛果。喻默聲而尋響。故知迷悟一途愚智非別。無名作名。因其名則是非生矣。無理作理。因其理則爭論起矣。幻化非真誰是誰非。虛妄無實何空何有。將知得無所得失無所失。未及造謁聊申此意。伏望答之(弄影當作棄影。唯恐當時筆誤耳。蓋第三十卷鎮國大師答皇太子問心要雲。若求真去妄。猶棄影勞形。若體妄即真。似處陰休影。此用莊子之說。勞形謂走而避影也)。二祖大師命筆迴示曰。備觀來意皆如實。真幽之理竟不殊。本迷摩尼謂瓦礫。豁然自覺是真珠。無明智慧等無異。當知萬法即皆如。愍此二見之徒輩。申辭措筆作斯書。觀身與佛不差別。何須更覓彼無餘。居士捧披祖偈乃伸禮覲。密承印記。

The layman Xiang lived in seclusion in the woods and fields, eating from trees and drinking from streams. In the early years of Tianbao of the Northern Qi, he heard that the Second Patriarch's teaching was flourishing and wrote a letter to establish friendly relations, saying: "The shadow arises from the form, and the echo follows the sound. To play with the shadow is to toil the form, not knowing the form is the root of the shadow; to raise one's voice to stop the echo is not to know that the sound is the root of the echo. To remove afflictions and head for nirvana is like removing the form to look for the shadow; to leave sentient beings to seek the Buddha fruit is like silencing the sound to look for the echo. So know that delusion and awakening are one road, and the foolish and the wise are not two. When there is no name and one makes a name, from that name right and wrong arise; when there is no principle and one makes a principle, from that principle disputes arise. Illusion is not real, so who is right and who is wrong; delusion has no substance, so what is empty and what is existent. I have come to know that to attain is to attain nothing, and to lose is to lose nothing. Before I had the chance to visit you in person, I have set out this idea for the moment, and hope for your reply." ("Playing with the shadow" should be "abandoning the shadow"; I fear it was a slip of the brush at that time. For in fascicle 30, Great Master Zhenguo's answer to the Crown Prince's question about the essentials of mind says: If one seeks the true and removes the false, it is like abandoning the shadow and toiling the body; if one embodies the false as the true, it is like sitting in the shade and ceasing the shadow. This uses Zhuangzi's way of speaking, and 'toiling the body' means running to avoid the shadow.) The Great Master of the Second Patriarch took up the brush and replied: "I have read your whole meaning and it is all true; the principle of the truly secluded is in the end not different. Originally one was deluded about the mani jewel and took it for a tile; with sudden self-awakening, it is a true pearl. Ignorance and wisdom are equal and without difference; know that the ten thousand dharmas are all thusness. Pitying those of these two views, I wrote this letter with words and brush. Observing the body and the Buddha are not different; why seek further for the remainderless?" The layman, receiving the Patriarch's verse, expressed his respects and had an audience, and secretly received the seal.

相州隆化寺慧滿禪師。滎陽人也。姓張氏。始於本寺遇僧那禪師開示。志存儉約唯蓄二針。冬則乞補夏乃捨之。自言一生心無怯怖身無蚤蝨睡而不夢。常行乞食住無再宿。所至伽藍則破柴製履。貞觀十六年於洛陽會善寺側。宿古墓中遇大雪。旦入寺見曇曠法師。曠怪所從來。師曰。法有來耶。曠遣尋來處。四邊雪積五尺許。曠曰。不可測也。尋聞有括錄事。諸僧逃隱。師持缽周行聚落無所滯礙。隨得隨散索爾虛閑。有請宿齋者。師曰。天下無僧方受斯請也。又嘗示人曰。諸佛說心令知心。相是虛妄。今乃重加心相。深違佛意。又增論議殊乖大理。故常齎楞伽經四卷。以為心要。如說而行。蓋遵歷世之遺付也。後於陶冶中無疾坐化。壽七十許。

Chan Master Huiman of Longhua Temple in Xiangzhou was a man of Xingyang. His surname was Zhang. At first he met Chan Master Sengna at his home temple and received instruction; his aim was frugality, and he kept only two needles, asking others to mend his clothes in winter and giving them up in summer. He said of himself that in his whole life his mind had no fear, his body had no lice, and he slept without dreaming. He always went begging for food and did not stay two nights in one place. At every monastery he reached, he split firewood and made sandals. In the sixteenth year of Zhenguan, he spent the night in an old tomb beside Huishan Temple in Luoyang when heavy snow fell. In the morning he entered the temple and saw Dharma Master Tankuang. Kuang was surprised and asked where he had come from. The Master said: "Does the Dharma have a coming?" Kuang sent someone to look for where he had come from, and snow had piled up five feet high on all sides. Kuang said: "He is unfathomable." Afterward, hearing there was an enrollment of monks, the monks fled and hid. The Master carried his bowl around the villages without obstruction, giving away whatever he received, empty and at leisure. Someone invited him to stay for a vegetarian meal, and the Master said: "Only when there are no monks in the world will I accept such an invitation." He also once instructed people: "The Buddhas speak of mind in order to make you know the mind. Form is illusory. Now to add more mind-forms is deeply contrary to the Buddha's intent, and adding discussion further departs from the great principle." So he always carried the Lankavatara Sutra in four fascicles as the essence of mind, and practiced as it taught, probably following the bequest handed down through the generations. Later he died seated, without illness, in a pottery workshop, at about seventy years old.

第三十祖僧璨大師者。不知何許人也。初以白衣謁二祖。既受度傳法。隱於舒州之皖公山。屬後周武帝破滅佛法。師往來太湖縣司空山。居無常處積十餘載。時人無能知者。至隋開皇十二年壬子歲。有沙彌道信。年始十四。來禮師曰。願和尚慈悲乞與解脫法門。師曰。誰縛汝。曰無人縛。師曰。何更求解脫乎。信於言下大悟服勞九載。後於吉州受戒侍奉尤謹。師屢試以玄微。知其緣熟乃付衣法。偈曰。

The Thirtieth Patriarch, Great Master Sengcan, is not known to have come from any particular place. At first he visited the Second Patriarch as a lay person, and after being ordained and receiving the Dharma, he hid on Wangong Mountain in Shuzhou. When Emperor Wu of the Later Zhou destroyed Buddhism, the Master went back and forth to Sikong Mountain in Taihu County, with no fixed residence, for more than ten years, and the people of the time could not know of him. In the renzi year, the twelfth year of Kaihuang of Sui, the novice Daoxin, only fourteen years old, came to bow to the Master and said: "I beg the Venerable out of compassion to give me the Dharma gate of liberation." The Master said: "Who binds you?" He said: "No one binds me." The Master said: "Why then seek liberation?" Xin was greatly awakened at those words and served him for nine years. Later he received the precepts in Jizhou and served all the more respectfully. The Master tested him several times with the profound and subtle, and knowing that the conditions were ripe, he then entrusted him with the robe and Dharma. The verse says:

華種雖因地從地種華生

Although flower seeds depend on the ground, from the ground flowers are planted and grow,

若無人下種華地盡無生

If no one sows the seed, then flower and ground are both without birth.

師又曰。昔可大師付吾法。後往鄴都行化三十年方終。今吾得汝何滯此乎。即適羅浮山優遊二載。卻旋舊址逾月。士民奔趨大設檀供。師為四眾廣宣心要訖。於法會大樹下合掌立終。即隋煬帝大業二年丙寅十月十五日也。唐玄宗諡鑑智禪師覺寂之塔。至皇宋景德元年甲辰歲。凡四百載矣。初唐河南尹李常。素仰祖風深得玄旨天寶乙酉歲。遇荷澤神會問曰。三祖大師葬在何處。或聞入羅浮不迴。或說終於山谷。未知孰是。會曰。璨大師自羅浮歸山谷。得月餘方示滅。今舒州見有三祖墓。常未之信也。會謫為舒州別駕。因詢問山谷寺眾僧曰。聞寺後有三祖墓是否。時上坐慧觀對曰。有之。常欣然與寮佐同往瞻禮。又啟壙取真儀闍維之。得五色舍利三百粒。以百粒出己俸建塔焉。百粒寄荷澤神會。以徵前言。百粒隨身。後於洛中私第設齋以慶之。時有西域三藏犍那等在會中。常問三藏。天竺禪門祖師多少。犍那答曰。自迦葉至般若多羅。有二十七祖。若敘師子尊者傍出達磨達四世。二十二人。總有四十九祖。若從七佛至此璨大師。不括橫枝凡三十七世。常又問。會中耆德曰。嘗見祖圖。或引五十餘祖。至於支派差殊宗族不定。或但有空名者。以何為驗。時有智本禪師者。六祖門人也。答曰。斯乃後魏初佛法淪替。有沙門曇曜。於紛紜中以素絹單錄。得諸祖名字。或忘失次第。藏衣領中隱於巖穴。經三十五載。至文成帝即位。法門中興。曇曜名行俱崇。遂為僧統。乃集諸沙門重議結集目。為付法藏傳。其間小有差互。即曇曜抄錄時怖懼所致。又經一十三年。帝令國子博士黃元真與北天竺三藏佛陀扇多吉弗煙等。重究梵文甄別宗旨次敘師承。得無𧘱謬也。

The Master also said: "In the past Great Master Ke entrusted the Dharma to me, and afterward went to Yedu to teach for thirty years before he passed away. Now that I have gotten you, why should I linger here?" He went to Mount Luofu to roam for two years, then returned to the old site, and after a month, the gentry and commoners hurried to him and held great offering ceremonies. After widely proclaiming the essentials of mind for the four assemblies, the Master stood with palms joined beneath the great tree of the Dharma assembly and passed away. This was the fifteenth day of the tenth month of the bingyin year, the second year of Daye of Emperor Yang of Sui. Emperor Xuanzong of Tang gave him the posthumous title Chan Master Jianzhi, with the stupa Juejishi. By the jiachen year, the first year of Jingde of the present Song, it was four hundred years in all. At first, Li Chang, governor of Henan under the Tang, had always admired the Patriarch's way and deeply understood the profound meaning. In the yiyou year of Tianbao, he met Heze Shenhui and asked: "Where is Great Master the Third Patriarch buried? Some say he entered Luofu and did not return, some say he ended in a mountain valley; I do not know which is right." Hui said: "Great Master Can returned from Luofu to the mountain valley and only after more than a month showed extinction. Now in Shuzhou there is indeed the tomb of the Third Patriarch." Chang still did not believe it. Hui was demoted to be assistant prefect of Shuzhou, and so he asked the monks of Shangu Temple: "I hear there is a tomb of the Third Patriarch behind the temple; is it so?" At that time the senior monk Huiguan answered: "There is." Chang gladly went with his colleagues to pay respects, and also opened the tomb, took the true remains and had them cremated, obtaining three hundred grains of five-colored relics. He used his own salary to build a stupa for a hundred grains; sent a hundred to Heze Shenhui to verify his earlier words; and kept a hundred with him. Later he held a vegetarian feast at his private residence in Luoyang to celebrate. At that time the Western Region Tripitaka master Jianna and others were at the meeting. Chang asked the Tripitaka master: "How many Chan patriarchs are there in India?" Jianna answered: "From Kasyapa to Prajnatara there are twenty-seven patriarchs. If one counts the twenty-two people in four generations in the collateral line from Venerable Simha through Dharmadatta, there are forty-nine patriarchs in all. If from the Seven Buddhas to this Great Master Can, not counting branch lines, there are thirty-seven generations." Chang also asked the elders at the meeting: "I once saw a patriarch chart which cited more than fifty patriarchs, with differing branches and uncertain lineages, or only empty names; by what can this be verified?" At that time there was Chan Master Zhiben, a disciple of the Sixth Patriarch, who answered: "This is because in the early Later Wei the Buddha Dharma declined, and the monk Tanyao, amid the turmoil, recorded on a single piece of plain silk the names of the patriarchs, sometimes forgetting the order, and hid it in the collar of his robe, concealed in a cave. After thirty-five years, when Emperor Wencheng took the throne, the Dharma gate revived. Tanyao was high in both name and conduct and became Sangha Supervisor, and so gathered the monks to discuss again the collation, titling it the Transmission of the Dharma Treasury. There are small discrepancies in it, which came from fear at the time Tanyao copied it down. After another thirteen years, the Emperor ordered the Doctor of the Imperial Academy Huang Yuanzhen together with the Tripitaka masters of northern India Buddhasanta, Jifuyan and others to re-examine the Sanskrit texts, distinguish the doctrines, and narrate the successions in order, so that they were without error (the original text here has a variant character, meaning 'error').

第三十一祖道信大師者。姓司馬氏世居河內。後徙於蘄州之廣濟縣。師生而超異。幼慕空宗諸解脫門。宛如宿習既嗣祖風。攝心無寐脇不至席者。僅六十年。隋大業十三載。領徒眾抵吉州。值群盜圍城七旬不解。萬眾惶怖。師愍之教令念摩訶般若。時賊眾望雉堞間。若有神兵。乃相謂曰。城內必有異人。不可攻矣。稍稍引去。唐武德甲申歲。師卻返蘄春住破頭山。學侶雲臻。一日往黃梅縣路逢一小兒。骨相奇秀異乎常童。師問曰。子何姓。答曰姓即有不是常姓。師曰。是何姓。答曰。是佛性。師曰。汝無性耶。答曰。性空故。師默識其法器。即俾侍者至其家。於父母所乞令出家。父母以宿緣故殊無難色。遂捨為弟子。名曰弘忍(舊本無名曰弘忍四字。今此添入。若不言名。以至付法傳衣者。是何人耶。兼後有忍曰二字。亦自不明耳)以至付法傳衣。偈曰。

The Thirty-first Patriarch, Great Master Daoxin, was surnamed Sima and his family lived for generations in Henei, later moving to Guangji County in Qizhou. The Master was extraordinary from birth, and in childhood he admired the various gates of liberation of the emptiness school as if from past habit. After inheriting the Patriarch's way, for nearly sixty years he gathered his mind and did not sleep, his ribs never touching the mat. In the thirteenth year of Daye of Sui he led his followers to Jizhou, where bandits besieged the city for seventy days without relief and ten thousand people were terrified. The Master pitied them and taught them to recite the Maha-prajna. At that time the bandits saw what looked like divine soldiers among the battlements and said to each other: "There must be an extraordinary person in the city, and it must not be attacked." They gradually withdrew. In the jiashen year of Wude of Tang, the Master returned to Qichun and lived on Potou Mountain, where students gathered like clouds. One day he went to Huangmei County and met a small child on the road with a remarkable, elegant bearing unlike an ordinary child. The Master asked: "What is your surname?" He answered: "I have a surname, but it is not an ordinary surname." The Master said: "What surname is it?" He answered: "Buddha-nature." The Master said: "Do you not have a nature?" He answered: "Because nature is empty." The Master silently recognized him as a vessel of the Dharma, and had his attendant go to his house to ask his parents to let him leave home. His parents, because of past karmic ties, showed no difficulty at all, and so gave him up as a disciple, named Hongren (the old text lacks the four characters 'named Hongren'; they are added now. If the name is not given, who is the person to whom the Dharma and robe are transmitted? Moreover the later words 'Ren said' would also be unclear). He was transmitted the Dharma and robe. The verse says:

華種有生性因地華生生

The flower seed has the nature of birth, from the ground flowers arise again,

大緣與信合當生生不生

When great conditions join with faith, one is born; born, yet unborn.

遂以學徒委之。一日告眾曰。吾武德中遊廬山。登絕頂望破頭山。見紫雲如蓋下有白氣橫分六道。汝等會否。眾皆默然。忍曰。莫是和尚他後橫出一枝佛法否。師曰善。後貞觀癸卯歲。太宗嚮師道味欲瞻風彩。詔赴京師。上表遜謝前後三返。竟以疾辭。第四度命使曰。如果不起即取首來。使至山諭旨。師乃引頸就刃神色儼然。使異之迴以狀聞。帝彌加歎慕。就賜珍繒以遂其志。迄高宗永徽辛亥歲閏九月四日。忽垂誡門人曰。一切諸法悉皆解脫。汝等各自護念流化未來。言訖安坐而逝壽七十有二。塔於本山。明年四月八日塔戶無故自開。儀相如生。爾後門人不敢復閉。代宗諡大醫禪師慈雲之塔。自圓寂至皇宋景德元年甲辰。凡三百五十六載(當雲三百五十四載)。

He then entrusted the students to him. One day he told the assembly: "During Wude I traveled to Mount Lu, climbed to the summit and looked toward Potou Mountain, and saw purple clouds like a canopy, below which white vapor divided horizontally into six paths. Do you understand?" The assembly was silent. Ren said: "Is it not that the Venerable will later send out a branch of the Buddha Dharma sideways?" The Master said: "Good." Later, in the guimao year of Zhenguan, Emperor Taizong, longing for the Master's taste of the Way and wishing to see his demeanor, ordered him to the capital by edict. He declined by memorial three times, in the end excusing himself by illness. The fourth time the Emperor ordered the envoy: "If he truly will not rise, bring back his head." The envoy went up the mountain and conveyed the decree. The Master stretched out his neck to the blade with composed expression. The envoy was astonished, returned and reported by memorandum. The Emperor admired him all the more and bestowed precious silks to fulfill his wish. In the xinhai year of Yonghui of Emperor Gaozong, on the fourth day of the intercalary ninth month, he suddenly admonished his disciples: "All dharmas are entirely liberation. Each of you protect and bear in mind, and spread it to the future." Having spoken, he sat in peace and passed away at seventy-two. His stupa is on this mountain. On the eighth day of the fourth month of the next year, the stupa door opened of itself without cause, and his appearance was as if alive. After that his disciples did not dare close it again. Emperor Daizong gave him the posthumous title Chan Master Dayi, with the stupa Ciyun. From his perfect rest to the first year of Jingde of the present Song, the jiachen year, was three hundred and fifty-six years in all (it should say three hundred and fifty-four years).

第三十二祖弘忍大師者蘄州黃梅人也。姓周氏。生而岐嶷。童遊時逢一智者。歎曰。此子闕七種相不逮如來。後遇信大師得法嗣化。於破頭山咸亨中有一居士。姓盧名慧能。自新(舊本誤作鄿字)州來參謁師。問曰。汝自何來曰嶺南師曰。欲須何事。曰唯求作佛。師曰。嶺南人無佛性。若為得佛。曰人即有南北佛性豈然。師知是異人。乃訶曰。著槽厰去。能禮足而退。便入碓坊服勞於杵臼之間。晝夜不息經八月。師知付授時至。遂告眾曰。正法難解不可徒記吾言持為己任。汝等各自隨意述一偈。若語意冥符。則衣法皆付。時會下七百餘僧。上座神秀者。學通內外眾所宗仰。鹹共推稱雲。若非尊秀疇敢當之。神秀竊聆眾譽不復思惟。乃於廊壁書一偈雲。

The Thirty-second Patriarch, Great Master Hongren, was a man of Huangmei in Qizhou. His surname was Zhou. He was precocious from birth. When he was playing as a child he met a wise man, who sighed and said: "This child lacks seven marks and cannot match the Tathagata." Later he met Great Master Xin, received the Dharma and succeeded to the teaching at Potou Mountain. In the Xianheng years a layman named Lu Huineng came from Xinzhou (the old text mistakenly writes it with a different character) to visit him. The Master asked: "Where do you come from?" He said: "From Lingnan." The Master said: "What do you want?" He said: "I seek only to become a Buddha." The Master said: "People of Lingnan have no Buddha-nature; how can you attain Buddhahood?" He said: "People may be of the south or north, but how could Buddha-nature be so?" The Master knew he was an extraordinary person and scolded him, saying: "Go to the stable." Neng bowed at his feet and withdrew, and went into the pounding room, where he labored among the pestle and mortar day and night without rest, for eight months. When the Master knew that the time to transmit had come, he told the assembly: "The true Dharma is hard to understand, and you must not simply record my words and take them as your own task. Each of you, as you wish, compose a verse. If the words and meaning silently accord, I will entrust both the robe and Dharma." At that time there were more than seven hundred monks in the assembly. The head monk Shenxiu, learned in both Buddhist and outside teachings, was looked up to by the multitude, and they all together named him, saying: "If not the Venerable Xiu, who would dare?" Shenxiu privately heard the praise of the multitude, did not think further, and wrote a verse on the corridor wall, saying:

身是菩提樹心如明鏡臺

The body is the Bodhi tree, the mind is like a bright mirror stand,

時時勤拂拭莫遣有塵埃

Always diligently wipe it, let no dust alight.

師因經行忽見此偈。知是神秀所述。乃讚歎曰。後代依此修行亦得勝果。其壁本欲令處士盧珍繪楞伽變相。及見題偈在壁。遂止不畫各令誦念。能在碓坊忽聆誦偈。乃問同學。是何章句。同學曰。汝不知和尚求法嗣。令各述心偈。此則秀上座所述。和尚深加歎賞。必將付法傳衣也能曰。其偈云何。同學為誦。能良久曰。美則美矣。了則未了。同學訶曰。庸流何知勿發狂言。能曰。子不信耶。願以一偈和之。同學不答相視而笑。能至夜密告一童子引至廊下。能自秉燭。令童子於秀偈之側寫一偈雲。

The Master, while doing walking meditation, suddenly saw this verse, knew it was written by Shenxiu, and praised it, saying: "Later generations who practice by this will also gain a superior fruit." That wall had been intended for the scholar Lu Zhen to paint a transformation scene of the Lankavatara, but when he saw the verse inscribed on the wall, he stopped painting and had each of them recite it. Neng, in the pounding room, suddenly heard the verse being recited and asked his fellow students: "What passage is this?" The students said: "Do you not know that the Venerable is seeking a Dharma heir and has told each of us to compose a mind-verse? This is what Head Monk Xiu composed. The Venerable praised it deeply, and will surely entrust him with the Dharma and robe." Neng said: "How does the verse go?" A fellow student recited it for him. After a long while Neng said: "It is beautiful, beautiful, but not yet complete." The students scolded him: "What does a common man know? Do not speak wildly." Neng said: "Do you not believe me? I wish to match it with a verse." The students did not answer but looked at each other and smiled. At night Neng secretly spoke to a boy and was led to the corridor. Neng held a candle himself and had the boy write beside Xiu's verse a verse saying:

菩提本非樹心鏡亦非臺

Bodhi is originally not a tree, the mirror of mind is also not a stand,

本來無一物何假拂塵埃

Originally there is not a single thing; where would dust alight to be wiped?

大師後見此偈雲。此是誰作亦未見性。眾聞師語遂不之顧。逮夜乃潛令人自碓坊召能行者入室。告曰。諸佛出世為一大事故。隨機小大而引導之。遂有十地三乘頓漸等旨。以為教門。然以無上微妙秘密圓明真實正法眼藏。付於上首大迦葉尊者。展轉傳授二十八世。至達磨屆於此土。得可大師。承襲以至於吾。今以法寶及所傳袈裟用付於汝。善自保護無令斷絕。聽吾偈曰。

The Great Master later saw this verse and said: "Who wrote this? He has still not seen his nature." The multitude, hearing the Master's words, did not go to look. When night came, the Master secretly sent someone from the pounding room to summon the lay brother Neng into his chamber and told him: "The Buddhas appear in the world for one great matter, and guide according to the large and small capacities of beings, hence the doctrines of the ten stages, the three vehicles, and the sudden and gradual, as teaching gates. But the unsurpassed, subtle, secret, perfectly bright, true and real treasury of the Dharma eye was entrusted to the senior great Kasyapa and transmitted successively through twenty-eight generations. When Bodhidharma came to this land, he got Great Master Ke, and the succession reached me. Now I entrust the Dharma treasure and the robe that has been transmitted to you. Take good care of it and do not let it be cut off. Listen to my verse:

有情來下種因地果還生

Sentient beings come to plant the seed, from the ground the fruit grows again,

無情既無種無性亦無生

The insentient have no seed, no nature, and no birth.

能居士跪受衣法。啟曰。法則既授衣付何人。師曰。昔達磨初至人未知信。故傳衣以明得法。今信心已熟。衣乃爭端止於汝身不復傳也。且當遠隱俟時行化。所謂授衣之人命如懸絲也。能曰。當隱何所。師曰。逢懷即止。遇會且藏。能禮足已捧衣而出。是夜南邁大眾莫知。忍大師自此不復上堂凡三日。大眾疑怪致問。祖曰。吾道行矣。何更詢之。復問衣法誰得耶。師曰。能者得。於是眾議盧行者名能。尋訪既失。懸知彼得即共奔逐。忍大師既付衣法。復經四載。至上元二年(乙亥歲乃唐高宗時也。至肅宗時復有上元年號。其二年歲在辛丑也)。忽告眾曰。吾今事畢時可行矣。即入室安坐而逝。壽七十有四。建塔於黃梅之東山。代宗皇帝諡大滿禪師法雨之塔。自大師滅度至皇宋景德元年甲辰。凡三百三十年。

The layman Neng knelt to receive the robe and Dharma and asked: "The Dharma rule has been given; to whom shall the robe be given?" The Master said: "In the past, when Bodhidharma first came, people did not yet know to trust, so the robe was transmitted to show that the Dharma had been obtained. Now faith is already ripe, and the robe is a source of disputes; let it end with you and not be transmitted further. Also you should go into distant seclusion and wait for the time to teach. The one who receives the robe has a life hanging by a thread." Neng said: "Where should I hide?" The Master said: "Stop when you meet Huai, and hide when you meet Hui." Neng, having bowed at his feet, carried the robe out. That night he went south, and the assembly did not know. After that the Great Master Ren did not ascend the hall for three days in all. The assembly doubted and asked. The Patriarch said: "My Way has been carried out; why ask again?" They asked again who had received the robe and Dharma. The Master said: "The able one got it." Then the assembly discussed that the lay brother Lu was named Neng, and when they searched and had lost him, they knew he had it, and rushed to chase him together. After Great Master Ren had entrusted the robe and Dharma, four more years passed, until the second year of Shangyuan (the yihai year, in the time of Emperor Gaozong of Tang; in the time of Emperor Suzong there was also a Shangyuan era, and its second year falls in the xinchou year). He suddenly told the assembly: "My work is now done and the time has come to go." He entered his chamber, sat in peace and passed away. He was seventy-four. A stupa was built at Dongshan in Huangmei. Emperor Daizong gave the posthumous title Chan Master Daman, with the stupa Fayu. From the Great Master's extinction to the first year of Jingde of the present Song, the jiachen year, was three hundred and thirty years in all.

第三十一祖道信大師旁出法嗣九世共七十六人

Collateral dharma heirs of the Thirty-first Patriarch, Great Master Daoxin, nine generations, seventy-six people in all

金陵牛頭山六世祖宗

The six generations of patriarchs of Niutou Mountain in Jinling

第一世法融禪師

First generation: Chan Master Farong

第二世智巖禪師

Second generation: Chan Master Zhiyan

第三世慧方禪師

Third generation: Chan Master Huifang

第四世法持禪師

Fourth generation: Chan Master Fachi

第五世智威禪師

Fifth generation: Chan Master Zhiwei

第六世慧忠禪師(已上六人見錄)

Sixth generation: Chan Master Huizhong (the above six are recorded)

前六世祖宗法嗣共七十人

Dharma heirs of the first six generations of patriarchs, seventy people in all

法融禪師下三世旁出一十二人

Collateral heirs under Chan Master Farong, the third generation, twelve people

金陵鍾山曇璀禪師(一人見錄)

Chan Master Tancui of Zhongshan in Jinling (one person recorded)

荊州大素禪師

Chan Master Dasu of Jingzhou

幽棲月空禪師

Chan Master Yuekong of Youqi

白馬道演禪師

Chan Master Daoyan of Baima

新安定莊禪師

Chan Master Dingzhuang of Xin'an

彭城智瑳禪師

Chan Master Zhicuo of Pengcheng

廣州道樹禪師

Chan Master Daoshu of Guangzhou

湖州智爽禪師

Chan Master Zhishuang of Huzhou

新州杜默禪師

Chan Master Du Mo of Xinzhou

上元智誠禪師

Chan Master Zhicheng of Shangyuan

定真禪師(智誠禪師出)

Chan Master Dingzhen (a disciple of Chan Master Zhicheng)

如度禪師(定真禪師出已上一十一人無機緣語句不錄)

Chan Master Redu (a disciple of Chan Master Dingzhen. The above eleven have no encounter dialogues and are not recorded)

智巖禪師下旁出八人

Collateral heirs under Chan Master Zhiyan, eight people

東都鏡潭禪師

Chan Master Jingtan of Dongdu

襄州志長禪師

Chan Master Zhichang of Xiangzhou

湖州義真禪師

Chan Master Yizhen of Huzhou

益州端伏禪師

Chan Master Duanfu of Yizhou

龍光龜仁禪師

Chan Master Guiren of Longguang

襄陽辯才禪師

Chan Master Biancai of Xiangyang

漢南法俊禪師

Chan Master Fajun of Hannan

西州敏古禪師(已上八人無機緣語句不錄)

Chan Master Mingu of Xizhou (the above eight have no encounter dialogues and are not recorded)

法持禪師下旁出二人

Collateral heirs under Chan Master Fachi, two people

牛頭山玄素禪師

Chan Master Xuansu of Niutou Mountain

天柱弘仁禪師(已上二人無機緣語句不錄)

Chan Master Hongren of Tianzhu (the above two have no encounter dialogues and are not recorded)

智威禪師下四世旁出一十二人

Collateral heirs under Chan Master Zhiwei, four generations, twelve people

宣州安國寺玄挺大師(智威禪師出三人)

Great Master Xuanting of Anguo Temple in Xuanzhou (three people from Chan Master Zhiwei)

潤州鶴林玄素禪師

Chan Master Xuansu of Helin in Runzhou

舒州天柱山崇慧禪師

Chan Master Chonghui of Tianzhu Mountain in Shuzhou

杭州徑山道欽禪師(玄素禪師出)

Chan Master Daoqin of Jingshan in Hangzhou (from Chan Master Xuansu)

杭州鳥窠道林禪師(道欽禪師出)

Chan Master Daolin of Niaoke in Hangzhou (from Chan Master Daoqin)

杭州招賢寺會通禪師(鳥窠旁出已上六人見錄)

Chan Master Huitong of Zhaoxian Temple in Hangzhou (collateral from Niaoke. The above six are recorded)

靈巖寶觀禪師(智威禪師出)

Chan Master Baoguan of Lingyan (from Chan Master Zhiwei)

金華山曇益禪師(玄素禪師旁出二人)

Chan Master Tanyi of Jinhua Mountain (two collateral heirs of Chan Master Xuansu)

吳門圓鏡禪師

Chan Master Yuanjing of Wumen

木渚山悟禪師(徑山欽禪師旁出三人)

Chan Master Wu of Muzhu Mountain (three collateral heirs of Chan Master Qin of Jingshan)

青陽廣敷禪師

Chan Master Guangfu of Qingyang

杭州巾子山崇慧禪師(已上六人無機緣語句不錄)已上舊本世次不明今各依本章添注法嗣共成四世也

Chan Master Chonghui of Jinzi Mountain in Hangzhou (the above six have no encounter dialogues and are not recorded). In the old text the generations above are unclear; now the Dharma heirs have been added according to each chapter, making four generations in all.

慧忠禪師下兩世旁出三十六人(除天台雲居智及潤州棲霞源二人外餘皆忠禪師出)

Collateral heirs under Chan Master Huizhong, two generations, thirty-six people (except for Zhi of Yunju in Tiantai and Yuan of Qixia in Runzhou, all the rest came from Chan Master Zhong)

天台山佛窟巖惟則禪師

Chan Master Weize of Fokuyan on Mount Tiantai

天台山雲居智禪師(惟則禪師出已上二人見錄)

Chan Master Zhi of Yunju on Mount Tiantai (from Chan Master Weize. The above two are recorded)

牛頭山道性禪師

Chan Master Daoxing of Niutou Mountain

江寧智燈禪師

Chan Master Zhideng of Jiangning

解縣懷信禪師

Chan Master Huaixin of Xiexian

鶴林全禪師

Chan Master Quan of Helin

北山懷古禪師

Chan Master Huaigu of Beishan

明州觀宗禪師

Chan Master Guanzong of Mingzhou

牛頭山大智禪師

Chan Master Dazhi of Niutou Mountain

白馬善道禪師

Chan Master Shandao of Baima

牛頭山智真禪師

Chan Master Zhizhen of Niutou Mountain

牛頭山譚顒禪師

Chan Master Tan Yong of Niutou Mountain

牛頭山雲韜禪師

Chan Master Yuntao of Niutou Mountain

牛頭山凝禪師

Chan Master Ning of Niutou Mountain

牛頭山法梁禪師

Chan Master Faliang of Niutou Mountain

江寧行應禪師

Chan Master Xingying of Jiangning

牛頭山惠良禪師

Chan Master Huiliang of Niutou Mountain

興善道融禪師

Chan Master Daorong of Xingshan

蔣山照明禪師

Chan Master Zhaoming of Jiangshan

牛頭山法燈禪師

Chan Master Fadeng of Niutou Mountain

牛頭山定空禪師

Chan Master Dingkong of Niutou Mountain

牛頭山慧涉禪師

Chan Master Huishe of Niutou Mountain

幽棲道遇禪師

Chan Master Daoyu of Youqi

牛頭山凝空禪師

Chan Master Ningkong of Niutou Mountain

蔣山道初禪師

Chan Master Daochu of Jiangshan

幽棲藏禪師

Chan Master Zang of Youqi

牛頭山靈暉禪師

Chan Master Linghui of Niutou Mountain

幽棲道穎禪師

Chan Master Daoying of Youqi

牛頭山巨英禪師

Chan Master Juying of Niutou Mountain

釋山法常禪師

Chan Master Fachang of Shishan

龍門凝寂禪師

Chan Master Ningji of Longmen

莊嚴遠禪師

Chan Master Yuan of Zhuangyan

襄州道堅禪師

Chan Master Daojian of Xiangzhou

尼明悟

The nun Mingwu

居士殷淨己

The layman Yin Jingji

潤州棲霞寺清源禪師(慧涉出已上三十四人無機緣語句不錄)

Chan Master Qingyuan of Qixia Temple in Runzhou (from Huishe. The above thirty-four have no encounter dialogues and are not recorded)

第三十二祖弘忍大師五世旁出一百七人

Collateral heirs of the Thirty-second Patriarch, Great Master Hongren, five generations, one hundred and seven people

北宗神秀禪師

Chan Master Shenxiu of the Northern School

嵩嶽慧安國師

National Master Hui'an of Mount Song

袁州蒙山道明禪師(已上三人見錄)

Chan Master Daoming of Mengshan in Yuanzhou (the above three are recorded)

楊州奉法寺曇光禪師

Chan Master Tanguang of Fengfa Temple in Yangzhou

隋州禪慥禪師

Chan Master Chanzao of Suizhou

金州法持禪師

Chan Master Fachi of Jinzhou

資州智侁禪師

Chan Master Zhishen of Zizhou

舒州法照禪師

Chan Master Fazhao of Shuzhou

越州義方禪師

Chan Master Yifang of Yuezhou

枝江道俊禪師

Chan Master Daojun of Zhijiang

常州玄賾禪師

Chan Master Xuanze of Changzhou

越州僧達禪師

Chan Master Sengda of Yuezhou

白松山劉主簿(已上一十人無機緣語句不錄)

Registrar Liu of Baisong Mountain (the above ten have no encounter dialogues and are not recorded)

北宗神秀禪師法嗣一十九人

Nineteen Dharma heirs of Chan Master Shenxiu of the Northern School

五臺山巨方禪師

Chan Master Jufang of Mount Wutai

河中府中條山智封禪師

Chan Master Zhifeng of Mount Zhongtiao in Hezhong Prefecture

兗州降魔藏禪師

Chan Master Zang the Demon-Subduer of Yanzhou

壽州道樹禪師

Chan Master Daoshu of Shouzhou

準南都梁山全植禪師(已上五人見錄)

Chan Master Quanzhi of Duliang Mountain in Huainan (the above five are recorded)

荊州辭朗禪師

Chan Master Chilang of Jingzhou

嵩山普寂禪師

Chan Master Puji of Mount Song

大佛山香育禪師

Chan Master Xiangyu of Dafo Mountain

西京義福禪師

Chan Master Yifu of the Western Capital

忽雷澄禪師

Chan Master Cheng of Hulei

東京日禪師

Chan Master Ri of the Eastern Capital

太原遍淨禪師

Chan Master Bianjing of Taiyuan

南嶽元觀禪師

Chan Master Yuanguan of Nanyue

汝南杜禪師

Chan Master Du of Runan

嵩山敬禪師

Chan Master Jing of Mount Song

京兆小福禪師

Chan Master Xiaofu of Jingzhao

晉州霍山觀禪師

Chan Master Guan of Huoshan in Jinzhou

潤州茅山崇珪禪師

Chan Master Chonggui of Maoshan in Runzhou

安陸懷空禪師(已上一十四人無機緣語句不錄)

Chan Master Huaikong of Anlu (the above fourteen have no encounter dialogues and are not recorded)

前嵩嶽慧安國師等法嗣一十八人

Eighteen Dharma heirs of National Master Hui'an of Mount Song and the others above

洛京福先寺仁儉禪師(慧安國師出六人)

Chan Master Renjian of Fuxian Temple in Luojing (six people from National Master Hui'an)

嵩嶽破灶墮和尚

Venerable Pozaoduo of Mount Song

嵩嶽元珪禪師(已上三人見錄)

Chan Master Yuangui of Mount Song (the above three are recorded)

常山坦然禪師

Chan Master Tanran of Changshan

鄴都圓寂禪師

Chan Master Yuanji of Yedu

西京道亮禪師

Chan Master Daoliang of the Western Capital

楊州大總管李孝逸(道亮禪師旁出五人)

Li Xiaoyi, Grand Governor of Yangzhou (five collateral heirs of Chan Master Daoliang)

工部尚書張錫

Zhang Xi, Minister of Works

國子祭酒崔融

Cui Rong, Libationer of the Imperial Academy

秘書監賀知章

He Zhizhang, Director of the Palace Library

睦州刺史康詵

Kang Shen, Prefect of Muzhou

正壽禪師(隋州神慥禪師出)

Chan Master Zhengshou (from Chan Master Shenzao of Suizhou)

洪州崇寂禪師(蒙山道明禪師出三人)

Chan Master Chongji of Hongzhou (three people from Chan Master Daoming of Mengshan)

江西瓌禪師撫州神貞禪師

Chan Master Gui of Jiangxi and Chan Master Shenzhen of Fuzhou

資州處寂禪師(資州智詵禪師出)

Chan Master Chuji of Zizhou (from Chan Master Zhishen of Zizhou)

義興神斐禪師(玄賾禪師出二人)

Chan Master Shenfei of Yixing (two people from Chan Master Xuanze)

湖州暢禪師(已上一十五人無機緣語句不錄)

Chan Master Chang of Huzhou (the above fifteen have no encounter dialogues and are not recorded)

前荊州辭朗禪師法嗣三人

Three Dharma heirs of Chan Master Chilang of Jingzhou above

紫金玄宗禪師

Chan Master Xuanzong of Zijin

明州大梅山車禪師

Chan Master Che of Damei Mountain in Mingzhou

塼界慎徽禪師(已上三人無機緣語句不錄)

Chan Master Shenhui of Zhuanjie (the above three have no encounter dialogues and are not recorded)

前嵩山普寂禪師等法嗣四十六人

Forty-six Dharma heirs of Chan Master Puji of Mount Song and the others above

終南山惟政禪師(普寂禪師出二十四人一人見錄)

Chan Master Weizheng of Zhongnan Mountain (twenty-four people from Chan Master Puji, one recorded)

廣福慧空禪師

Chan Master Huikong of Guangfu

常越禪師

Chan Master Changyue

襄州夾石山思禪師

Chan Master Si of Jiashi Mountain in Xiangzhou

明瓚禪師

Chan Master Mingzan

敬愛寺真禪師

Chan Master Zhen of Jing'ai Temple

兗州守賢禪師

Chan Master Shouxian of Yanzhou

定州石藏禪師

Chan Master Shizang of Dingzhou

南嶽澄心禪師

Chan Master Chengxin of Nanyue

南嶽日照禪師

Chan Master Rizhao of Nanyue

洛京同德寺幹禪師

Chan Master Gan of Tongde Temple in Luojing

蘇州真亮禪師

Chan Master Zhenliang of Suzhou

瓦棺寺璿禪師

Chan Master Xuan of Waguan Temple

弋陽法融禪師

Chan Master Farong of Yiyang

廣陵演禪師

Chan Master Yan of Guangling

陝州慧空禪師

Chan Master Huikong of Shanzhou

洛京真亮禪師

Chan Master Zhenliang of Luojing

澤州亙月禪師

Chan Master Genyue of Zezhou

亳州曇真禪師

Chan Master Tanzhen of Bozhou

都梁山崇演禪師

Chan Master Chongyan of Duliang Mountain

京兆章敬寺澄禪師

Chan Master Cheng of Zhangjing Temple in Jingzhao

嵩陽寺一行禪師

Chan Master Yixing of Songyang Temple

京兆山北寺融禪師

Chan Master Rong of Shanbei Temple in Jingzhao

曹州定陶丁居士

Layman Ding of Dingtao in Caozhou

大雄猛禪師(西京義福禪師出八人)

Chan Master Dazhimeng (eight people from Chan Master Yifu of the Western Capital)

西京大震動禪師

Chan Master Dazhendong of the Western Capital

神斐禪師

Chan Master Shenfei

西京大悲光禪師

Chan Master Dabeiguang of the Western Capital

西京大隱禪師

Chan Master Dayin of the Western Capital

定境禪師

Chan Master Dingjing

道播禪師

Chan Master Daobo

玄證禪師

Chan Master Xuanzheng

西京寂滿禪師(降魔藏禪師出三人)

Chan Master Jiman of the Western Capital (three people from Chan Master Zang the Demon-Subduer)

西京定莊禪師

Chan Master Dingzhuang of the Western Capital

南嶽慧隱禪師

Chan Master Huiyin of Nanyue

神照禪師(南嶽元觀禪師出)

Chan Master Shenzhao (from Chan Master Yuanguan of Nanyue)

京兆藍田深寂禪師(小福禪師出三人)

Chan Master Shenji of Lantian in Jingzhao (three people from Chan Master Xiaofu)

太白山日沒雲禪師

Chan Master Rimeiyun of Taibai Mountain

東白山法超禪師

Chan Master Fachao of Dongbai Mountain

峴山幽禪師(霍山觀禪師出)

Chan Master You of Xianshan (from Chan Master Guan of Huoshan)

益州無相禪師(資州處寂禪師出四人)

Chan Master Wuxiang of Yizhou (four people from Chan Master Chuji of Zizhou)

益州長松山馬禪師

Chan Master Ma of Changsong Mountain in Yizhou

超禪師梓州曉了禪師

Chan Master Chao and Chan Master Xiaoliao of Zizhou

西京智遊禪師(義興斐禪師出二人)

Chan Master Zhiyou of the Western Capital (two people from Chan Master Fei of Yixing)

東都智深禪師(已上四十五人無機緣語句不錄)

Chan Master Zhishen of Dongdu (the forty-five above have no recorded encounter dialogues and are not included here)

前興善惟政禪師法嗣二人

Two Dharma heirs of the former Chan Master Weizheng of Xingshan

衡州定心禪師

Chan Master Dingxin of Hengzhou

敬愛寺志真禪師(已上二人無機緣語句不錄)

Chan Master Zhizhen of Jing'ai Temple (the two above have no recorded encounter dialogues and are not included here)

前益州無相禪師等法嗣五人

Five Dharma heirs of the former Chan Master Wuxiang of Yizhou and others

益州保唐寺無住禪師(無相禪師出四人一人見錄)

Chan Master Wuzhu of Baotang Temple in Yizhou (four came from Chan Master Wuxiang; one is recorded here)

荊州明月山融禪師

Chan Master Rong of Mingyue Mountain in Jingzhou

漢州雲頂山王頭陀

The ascetic Wang of Yunding Mountain in Hanzhou

益州淨眾寺神會禪師

Chan Master Shenhui of Jingzhong Temple in Yizhou

武誡禪師(塼界慎徽禪師出已上四人無機緣語句不錄)

Chan Master Wujie (he came from Chan Master Shenhui of Zhuanjie; the four above have no recorded encounter dialogues and are not included here)

前敬愛寺志真禪師法嗣一人

One Dharma heir of the former Chan Master Zhizhen of Jing'ai Temple

嵩山照禪師(一人無機緣語句不錄)

Chan Master Zhao of Mount Song (this one has no recorded encounter dialogues and is not included here)

第三十一祖道信大師法嗣共一百八十三人內七十六人旁出

The Great Master Daoxin, Thirty-first Patriarch, had one hundred and eighty-three Dharma heirs in all, of whom seventy-six were collateral lines

金陵牛頭山六世祖宗見錄

The six generations of patriarchs of Niutou Mountain in Jinling, recorded here

第一世法融禪師

First generation: Chan Master Farong

第二世智巖禪師

Second generation: Chan Master Zhiyan

第三世慧方禪師

Third generation: Chan Master Huifang

第四世法持禪師

Fourth generation: Chan Master Fachi

第五世智威禪師

Fifth generation: Chan Master Zhiwei

第六世慧忠禪師

Sixth generation: Chan Master Huizhong

前六世祖宗法嗣共八十人

The Dharma heirs of the earlier six generations of patriarchs number eighty in all

法融禪師下三世旁出一十二人(一人見錄)

Twelve collateral heirs in three generations below Chan Master Farong (one is recorded here)

金陵鍾山曇璀禪師

Chan Master Tancui of Zhongshan in Jinling

荊州大素禪師

Chan Master Dasu of Jingzhou

幽棲月空禪師

Chan Master Yuekong of Youqi

白馬道演禪師

Chan Master Daoyan of Baima

新安定莊禪師

Chan Master Dingzhuang of Xin'an

彭城智瑳禪師

Chan Master Zhicuo of Pengcheng

廣州道樹禪師

Chan Master Daoshu of Guangzhou

湖州智爽禪師

Chan Master Zhishuang of Huzhou

新州杜默禪師

Chan Master Du Mo of Xinzhou

上元智誠禪師

Chan Master Zhicheng of Shangyuan

智誠復出一人

One further heir came from Zhicheng

定真禪師

Chan Master Dingzhen

定真復出一人

One further heir came from Dingzhen

如度禪師(已上一十一人無機緣語句不錄)

Chan Master Redu (the eleven above have no recorded encounter dialogues and are not included here)

智巖禪師下旁出

Collateral lines below Chan Master Zhiyan

東都鏡潭禪師

Chan Master Jingtan of Dongdu

襄州志長禪師

Chan Master Zhichang of Xiangzhou

湖州義真禪師

Chan Master Yizhen of Huzhou

益州端伏禪師

Chan Master Duanfu of Yizhou

龍光龜仁禪師

Chan Master Guiren of Longguang

襄陽辯才禪師

Chan Master Biancai of Xiangyang

漢南法俊禪師

Chan Master Fajun of Hannan

西川敏古禪師(已上八人無機緣語句不錄)

Chan Master Mingu of Xichuan (the eight above have no recorded encounter dialogues and are not included here)

法持禪師下旁出

Collateral lines below Chan Master Fachi

牛頭山玄素禪師

Chan Master Xuansu of Niutou Mountain

天柱弘仁禪師(已上二人無機緣語句不錄)

Chan Master Hongren of Tianzhu (the two above have no recorded encounter dialogues and are not included here)

智威禪師下三世旁出一十二人(六人見錄)

Twelve collateral heirs in three generations below Chan Master Zhiwei (six are recorded here)

宣州安國寺玄挺大師

Great Master Xuanting of Anguo Temple in Xuanzhou

潤州鶴林寺玄素禪師

Chan Master Xuansu of Helin Temple in Runzhou

舒州天柱山崇慧禪師

Chan Master Chonghui of Tianzhu Mountain in Shuzhou

杭州徑山道欽禪師

Chan Master Daoqin of Jingshan in Hangzhou

杭州鳥窠道林禪師

Chan Master Daolin of Niaoke in Hangzhou

杭州招賢寺會通禪師

Chan Master Huitong of Zhaoxian Temple in Hangzhou

玄素復出二人

Two further heirs came from Xuansu

一金華曇益禪師

First, Chan Master Tanyi of Jinhua

二吳門圓鏡禪師

Second, Chan Master Yuanjing of Wumen

道欽復出三人

Three further heirs came from Daoqin

一木渚山悟禪師

First, Chan Master Wu of Muzhu Mountain

二青陽廣敷禪師

Second, Chan Master Guangfu of Qingyang

三杭州中子山崇慧禪師

Third, Chan Master Chonghui of Zhongzi Mountain in Hangzhou

道林復出一人

One further heir came from Daolin

靈巖寶觀禪師(已上六人無機緣語句不錄)

Chan Master Baoguan of Lingyan (the six above have no recorded encounter dialogues and are not included here)

慧忠禪師下兩世旁出三十六人(二人見錄)

Thirty-six collateral heirs in two generations below Chan Master Huizhong (two are recorded here)

夭台山佛窟巖惟則禪師(旁出天台雲居)

Chan Master Weize of Fokuyan on Mount Tiantai (a collateral line of Yunju on Tiantai)

天台山雲居智禪師

Chan Master Zhi of Yunju on Mount Tiantai

牛頭山道性禪師

Chan Master Daoxing of Niutou Mountain

江寧智燈禪師

Chan Master Zhideng of Jiangning

解縣懷信禪師

Chan Master Huaixin of Xiexian

鶴林全禪師

Chan Master Quan of Helin

北山懷古禪師

Chan Master Huaigu of Beishan

明州觀宗禪師

Chan Master Guanzong of Mingzhou

牛頭山大智禪師

Chan Master Dazhi of Niutou Mountain

白馬善道禪師

Chan Master Shandao of Baima

牛頭山智真禪師

Chan Master Zhizhen of Niutou Mountain

牛頭山譚顒禪師

Chan Master Tanyong of Niutou Mountain

牛頭山雲韜禪師

Chan Master Yuntao of Niutou Mountain

牛頭山凝禪師

Chan Master Ning of Niutou Mountain

牛頭山法梁禪師

Chan Master Faliang of Niutou Mountain

江寧行應禪師

Chan Master Xingying of Jiangning

牛頭山惠良禪師

Chan Master Huiliang of Niutou Mountain

興善道融禪師

Chan Master Daorong of Xingshan

蔣山照明禪師

Chan Master Zhaoming of Jiangshan

牛頭山法燈禪師

Chan Master Fadeng of Niutou Mountain

牛頭山定空禪師

Chan Master Dingkong of Niutou Mountain

牛頭山慧涉禪師

Chan Master Huishe of Niutou Mountain

幽棲道遇禪師

Chan Master Daoyu of Youqi

牛頭山凝空禪師

Chan Master Ningkong of Niutou Mountain

蔣山道初禪師

Chan Master Daochu of Jiangshan

幽棲藏禪師

Chan Master Zang of Youqi

牛頭山靈暉禪師

Chan Master Linghui of Niutou Mountain

幽棲道穎禪師

Chan Master Daoying of Youqi

牛頭山巨英禪師

Chan Master Juying of Niutou Mountain

釋山法常禪師

Chan Master Fachang of Shishan

龍門凝寂禪師

Chan Master Ningji of Longmen

莊嚴遠禪師

Chan Master Yuan of Zhuangyan

襄州道堅禪師

Chan Master Daojian of Xiangzhou

尼明悟

The nun Mingwu

居士殷淨已

The lay disciple Yin Jingyi

前慧涉復出一人

One further heir came from the earlier Huishe

潤州棲霞寺清源禪師(已上三十四人無機緣語句不錄)

Chan Master Qingyuan of Qixia Temple in Runzhou (the thirty-four above have no recorded encounter dialogues and are not included here)

第三十二祖弘忍大師五世旁出一百七人

One hundred and seven collateral heirs in five generations of the Great Master Hongren, Thirty-second Patriarch

第一世一十三人(三人見錄)

First generation: thirteen persons (three are recorded here)

北宗神秀禪師

Chan Master Shenxiu of the Northern School

嵩嶽慧安國師

National Teacher Hui'an of Mount Song

袁州蒙山道明禪師

Chan Master Daoming of Mengshan in Yuanzhou

揚州奉法寺曇光禪師

Chan Master Tanguang of Fengfa Temple in Yangzhou

隨州禪慥禪師

Chan Master Chanzao of Suizhou

金州法持禪師

Chan Master Fachi of Jinzhou

資州智侁禪師

Chan Master Zhishen of Zizhou

舒州法照禪師

Chan Master Fazhao of Shuzhou

越州義方禪師

Chan Master Yifang of Yuezhou

枝江道俊禪師

Chan Master Daojun of Zhijiang

常州玄賾禪師

Chan Master Xuanze of Changzhou

越州僧達禪師

Chan Master Sengda of Yuezhou

白松山劉主簿(已上一十人無機緣語句不錄)

Registrar Liu of Baisong Mountain (the ten above have no recorded encounter dialogues and are not included here)

北宗神秀禪師法嗣一十九人(五人見錄)

Nineteen Dharma heirs of Chan Master Shenxiu of the Northern School (five are recorded here)

五臺山巨方禪師

Chan Master Jufang of Mount Wutai

河中府中條山智封禪師

Chan Master Zhifeng of Zhongtiao Mountain in Hezhong Prefecture

兗州降魔藏禪師

Chan Master Xiangmozang of Yanzhou

壽州道樹禪師

Chan Master Daoshu of Shouzhou

淮南都梁山全植禪師

Chan Master Quanzhi of Duliang Mountain in Huainan

荊州辭朗禪師

Chan Master Cilang of Jingzhou

嵩山普寂禪師

Chan Master Puji of Mount Song

大佛山香育禪師

Chan Master Xiangyu of Dafo Mountain

西京義福禪師

Chan Master Yifu of the Western Capital

忽雷澄禪師

Chan Master Cheng of Hulei

東京日禪師

Chan Master Ri of the Eastern Capital

大原遍淨禪師

Chan Master Bianjing of Dayuan

南嶽元觀禪師

Chan Master Yuanguan of Nanyue

汝南杜禪師

Chan Master Du of Runan

嵩山敬禪師

Chan Master Jing of Mount Song

京兆小福禪師

Chan Master Xiaofu of Jingzhao

晉州霍山觀禪師

Chan Master Guan of Huoshan in Jinzhou

潤州茅山崇珪禪師

Chan Master Chonggui of Maoshan in Runzhou

安陸懷空禪師(已上一十四人無機緣語句不錄)

Chan Master Huaikong of Anlu (the fourteen above have no recorded encounter dialogues and are not included here)

前嵩嶽慧安國師法嗣一十八人(三人見錄)

Eighteen Dharma heirs of the former National Teacher Hui'an of Mount Song (three are recorded here)

洛京福先寺仁儉禪師

Chan Master Renjian of Fuxian Temple in Luoyang

嵩嶽破灶墮和尚

The Monk Who Broke the Stove, Duo, of Mount Song

嵩嶽元珪禪師

Chan Master Yuangui of Mount Song

常山坦然禪師

Chan Master Tanran of Changshan

鄴都圓寂禪師

Chan Master Yuanji of Yedu

西京道亮禪師

Chan Master Daoliang of the Western Capital

道亮復出五人

Five further heirs came from Daoliang

一揚州大總管李孝逸

First, Li Xiaoyi, Commander-in-Chief of Yangzhou

二工部尚書張錫

Second, Zhang Xi, Minister of Works

三國子祭酒崔融

Third, Cui Rong, Libationer of the Imperial Academy

四秘書監賀知章

Fourth, He Zhizhang, Director of the Palace Library

五睦州刺史康詵

Fifth, Kang Xian, Prefect of Muzhou

前隨州神慥禪師復出一人

One further heir came from the former Chan Master Shenzao of Suizhou

正壽禪師

Chan Master Zhengshou

前蒙山道明禪師復出三人

Three further heirs came from the former Chan Master Daoming of Mengshan

一洪州崇寂禪師

First, Chan Master Chongji of Hongzhou

二江西瓌禪師

Second, Chan Master Gui of Jiangxi

三撫州神貞禪師

Third, Chan Master Shenzhen of Fuzhou

前資州智侁禪師復出一人

One further heir came from the former Chan Master Zhishen of Zizhou

資州處寂禪師

Chan Master Chuji of Zizhou

前玄𦣱禪師復出二人

Two further heirs came from the former Chan Master Xuanze

一義興神斐禪師

First, Chan Master Shenfei of Yixing

二湖州暢禪師(已上一十五人機緣語句不錄無)

Second, Chan Master Chang of Huzhou (the fifteen above have no recorded encounter dialogues and are not included here)

前荊州辭朗禪師法嗣

Dharma heirs of the former Chan Master Cilang of Jingzhou

紫金玄宗禪師

Chan Master Xuanzong of Zijin

明州大梅山常禪師

Chan Master Chang of Damei Mountain in Mingzhou

塼界慎徽禪師(已上三人無機緣語句不錄)

Chan Master Wujie of Zhuanjie (the three above have no recorded encounter dialogues and are not included here)

前嵩山普寂禪師法嗣四十六人(一人見錄)

Forty-six Dharma heirs of the former Chan Master Puji of Mount Song (one is recorded here)

終南山惟政禪師

Chan Master Weizheng of Zhongnan Mountain

廣福慧空禪師

Chan Master Huikong of Guangfu

常越禪師

Chan Master Changyue

襄州夾石山思禪師

Chan Master Si of Jiashi Mountain in Xiangzhou

明瓚禪師

Chan Master Mingzan

敬愛寺真禪師

Chan Master Zhen of Jing'ai Temple

兗州守賢禪師

Chan Master Shouxian of Yanzhou

定州石藏禪師

Chan Master Shizang of Dingzhou

南嶽澄心禪師

Chan Master Chengxin of Nanyue

南嶽日照禪師

Chan Master Rizhao of Nanyue

洛京同德寺幹禪師

Chan Master Gan of Tongde Temple in Luoyang

蘇州真亮禪師

Chan Master Zhenliang of Suzhou

瓦棺寺𤀹禪師

Chan Master (name written with a rare character) of Waguan Temple

弋陽法融禪師

Chan Master Farong of Yiyang

廣陵演禪師

Chan Master Yan of Guangling

陝州慧空禪師

Chan Master Huikong of Shanzhou

洛京真亮禪師

Chan Master Zhenliang of Luoyang

澤州亙月禪師

Chan Master Genyue of Zezhou

亳州曇真禪師

Chan Master Tanzhen of Bozhou

都梁山崇演禪師

Chan Master Chongyan of Duliang Mountain

京兆章敬寺澄禪師

Chan Master Cheng of Zhangjing Temple in Jingzhao

嵩陽寺一行禪師

Chan Master Yixing of Songyang Temple

京兆山北寺融禪師

Chan Master Rong of Shanbei Temple in Jingzhao

晉州定陶丁居士

The lay disciple Ding of Dingtao in Jinzhou

前西京義福禪師復出八人

Eight further heirs came from the former Chan Master Yifu of the Western Capital

大雄猛禪師

Chan Master Daxiongmeng

西京大震動禪師

Chan Master Dazhendong of the Western Capital

神斐禪師

Chan Master Shenfei

西京大悲光禪師

Chan Master Dabeiguang of the Western Capital

西京大隱禪師

Chan Master Dayin of the Western Capital

定境禪師

Chan Master Dingjing

道播禪師

Chan Master Daobo

玄證禪師

Chan Master Xuanzheng

前降魔藏禪師復出三人

Three further heirs came from the former Chan Master Xiangmozang

西京寂滿禪師

Chan Master Jiman of the Western Capital

西京定莊禪師

Chan Master Dingzhuang of the Western Capital

南嶽慧隱禪師

Chan Master Huiyin of Nanyue

前南嶽元觀禪師復出一人

One further heir came from the former Chan Master Yuanguan of Nanyue

神照禪師

Chan Master Shenzhao

前小福禪師復出三人

Three further heirs came from the former Chan Master Xiaofu

京兆藍田深寂禪師

Chan Master Shenji of Lantian in Jingzhao

太白山日沒雲禪師

Chan Master Rimeiyun of Taibai Mountain

東白山法超禪師

Chan Master Fachao of Dongbai Mountain

前霍山觀禪師復出一人

One further heir came from the former Chan Master Guan of Huoshan

峴山幽禪師

Chan Master You of Xianshan

前資州處寂禪師復出四人

Four further heirs came from the former Chan Master Chuji of Zizhou

益州無相禪師

Chan Master Wuxiang of Yizhou

益州長松山馬禪師

Chan Master Ma of Changsong Mountain in Yizhou

超禪師

Chan Master Chao

梓州曉了禪師

Chan Master Xiaoliao of Zizhou

前義興斐禪師復出二人

Two further heirs came from the former Chan Master Fei of Yixing

西京智遊禪師

Chan Master Zhiyou of the Western Capital

東都智深禪師(已上四十五人無機緣語句不錄)

Chan Master Zhishen of Dongdu (the forty-five above have no recorded encounter dialogues and are not included here)

前興善惟政禪師法嗣

Dharma heirs of the former Chan Master Weizheng of Xingshan

衡州定心禪師

Chan Master Dingxin of Hengzhou

敬愛寺志真禪師(已上二人無機緣語句不錄)

Chan Master Zhizhen of Jing'ai Temple (the two above have no recorded encounter dialogues and are not included here)

前益州無相禪師法嗣五人(一人見錄)

Five Dharma heirs of the former Chan Master Wuxiang of Yizhou (one is recorded here)

益州保唐寺無住禪師

Chan Master Wuzhu of Baotang Temple in Yizhou

荊州明月山融禪師

Chan Master Rong of Mingyue Mountain in Jingzhou

漢州雲頂山王頭陀

The ascetic Wang of Yunding Mountain in Hanzhou

益州淨眾寺神會禪師

Chan Master Shenhui of Jingzhong Temple in Yizhou

前塼界慎徽禪師復出一人

One further heir came from the former Chan Master Shenhui of Zhuanjie

武誡禪師(已上四人無機緣語句不錄)

Chan Master Wujie (the four above have no recorded encounter dialogues and are not included here)

前敬愛寺志真禪師法嗣

Dharma heirs of the former Chan Master Zhizhen of Jing'ai Temple

嵩山照禪師(無機緣語句不錄)

Chan Master Zhao of Mount Song (no recorded encounter dialogues; not included here)

第三十一祖道信大師下旁出法嗣

Collateral Dharma heirs below the Great Master Daoxin, Thirty-first Patriarch

金陵牛頭山六世祖宗

The six generations of patriarchs of Niutou Mountain in Jinling

第一世法融禪師者。潤州延陵人也。姓韋氏。年十九學通經史。尋閱大部般若曉達真空。忽一日歎曰。儒道世典非究竟法。般若正觀出世舟航。遂隱茅山投師落髮。後入牛頭山幽棲寺北巖之石室。有百鳥銜華之異。唐貞觀中四祖遙觀氣象。知彼山有奇異之人。乃躬自尋訪問寺僧。此間有道人否。曰出家兒那箇不是道人。祖曰。阿那箇是道人。僧無對。別僧雲。此去山中十里許有一懶融。見人不起亦不合掌。莫是道人。祖遂入山見師。端坐自若曾無所顧。祖問曰。在此作什麼。師曰觀心。祖曰。觀是何人心是何物。師無對便起作禮。師曰。大德高棲何所。祖曰。貧道不決所止或東或西。師曰。還識道信禪師否。曰何以問他。師曰。嚮德滋久冀一禮謁。曰道信禪師貧道是也。師曰。因何降此。祖曰。特來相訪。莫更有宴息之處否。師指後面雲。別有小庵。遂引祖至庵所。繞庵唯見虎狼之類。祖乃舉兩手作怖勢。師曰。猶有這箇在。祖曰。適來見什麼。師無對。少選祖卻於師宴坐石上書一佛字。師覩之竦然。祖曰。猶有這箇在。師未曉乃稽首請說真要。祖曰。夫百千法門同歸方寸。河沙妙德總在心源。一切戒門定門慧門神通變化。悉自具足不離汝心。一切煩惱業障本來空寂。一切因果皆如夢幻。無三界可出。無菩提可求。人與非人性相平等。大道虛曠絕思絕慮。如是之法汝今已得更無闕少。與佛何殊更無別法。汝但任心自在。莫作觀行。亦莫澄心。莫起貪瞋。莫懷愁慮。蕩蕩無礙任意縱橫。不作諸善不作諸惡。行住坐臥觸目遇緣。總是佛之妙用快樂無憂。故名為佛。師曰。心既具足。何者是佛何者是心。祖曰。非心不問佛。問佛非不心。師曰。既不許作觀行。於境起時心如何對治。祖曰。境緣無好醜。好醜起於心。心若不彊名。妄情從何起。妄情既不起。真心任遍知。汝但隨心自在無復對治。

First generation: Chan Master Farong, a native of Yanling in Runzhou, surnamed Wei. By the age of nineteen he had mastered the classics and histories, and afterward he read the great Prajna scriptures and understood true emptiness. Suddenly one day he sighed and said: "The worldly books of the Confucians and Daoists are not the ultimate Dharma; only the right contemplation of Prajna is the boat that crosses beyond the world." So he went into seclusion on Mount Mao, took a teacher and had his head shaved. Later he entered the stone chamber on the northern cliff of Youqi Temple on Niutou Mountain, where the marvel of a hundred birds carrying flowers occurred. During the Zhenguan era of the Tang, the Fourth Patriarch, seeing the atmosphere from afar, knew there was a remarkable person in those mountains and went to look for him himself. He asked the monks of the temple: "Is there a person of the Way here?" A monk said: "Among those who have left home, who is not a person of the Way?" The Patriarch said: "Which one is the person of the Way?" The monk had no answer. Another monk said: "About ten li from here into the mountains there is a Lazy Rong, who does not get up when he sees people and does not even put his palms together. Could he be a person of the Way?" The Patriarch then went into the mountains and saw the master. The master sat upright and at ease, paying no attention. The Patriarch asked: "What are you doing here?" The master said: "Contemplating the mind." The Patriarch said: "Who is it that contemplates, and what thing is the mind?" The master had no answer and rose and made obeisance. The master said: "Virtuous one, where do you dwell?" The Patriarch said: "This poor monk has no fixed dwelling, now east, now west." The master said: "Do you know Chan Master Daoxin?" The Patriarch said: "Why do you ask about him?" The master said: "I have long admired his virtue and hoped to pay my respects to him." The Patriarch said: "Chan Master Daoxin is this poor monk." The master said: "Why have you come down to this place?" The Patriarch said: "I came specially to visit you. Is there a place to rest?" The master pointed behind him and said: "There is a small hermitage over there." So he led the Patriarch to the hermitage. All around the hermitage there were only tigers, wolves and the like, and the Patriarch raised both hands in a gesture of fear. The master said: "There is still this here." The Patriarch said: "What did you just see?" The master had no answer. After a while the Patriarch wrote the word "Buddha" on the stone where the master sat in meditation. The master saw it and was startled. The Patriarch said: "There is still this here." The master did not understand, and so bowed his head and asked for the essential teaching. The Patriarch said: "Hundreds and thousands of Dharma gates return to the square inch of the mind, and merits and wonders as numerous as the sands of the Ganges are all in the source of the mind. All the gates of precepts, concentration and wisdom, and the supernormal transformations, are fully complete in oneself and are not apart from your mind. All afflictions and karmic obstacles are fundamentally empty and still, and all causes and effects are like dreams and illusions. There are no three realms to leave, and no bodhi to seek. Humans and non-humans are equal in nature and characteristics. The Great Way is vast and empty, beyond thought and beyond reflection. A Dharma like this you have now already obtained, with nothing lacking; how does it differ from the Buddha? There is no other Dharma. Just let your mind be free; do not practice contemplation, do not purify the mind, do not give rise to greed or anger, do not harbor sorrow or worry, be boundless and unobstructed, move freely as you wish, do no good and do no evil. Walking, standing, sitting and lying down, whatever meets the eye and whatever circumstances you encounter are all the wondrous function of the Buddha; being joyful and free of worry, it is therefore called Buddha." The master said: "If the mind is already fully complete, which is the Buddha and which is the mind?" The Patriarch said: "Without mind one does not ask about the Buddha; to ask about the Buddha is not to be without mind." The master said: "Since contemplation is not permitted, when circumstances arise, how should the mind deal with them?" The Patriarch said: "Circumstances are neither good nor ugly; good and ugly arise from the mind. If the mind does not force a name, from where would deluded feeling arise? When deluded feeling does not arise, the true mind is free to know everything. Just follow your mind freely; there is no need to counteract anything further,

即名常住法身無有變異。吾受璨大師頓教法門。今付於汝。汝今諦受吾言只住此山。向後當有五人達者紹汝玄化(圭峰判為泯絕無寄宗。引破相教而印之。有僧問。南泉。牛頭未見四祖時。為什麼鳥獸銜華來供養。南泉雲。只為步步蹋佛階梯。洞山雲。如掌觀珠意不暫捨。僧雲。見後為什麼不來。南泉雲。直饒不來猶較王老師一線道。洞山雲。通身去也。又一尊宿答前兩問皆雲。賊不打貧兒家。僧問一老宿。牛頭未見四祖時如何。雲如條貫葉。僧雲。見後如何。雲秋夜紛紛。又僧問吳越永明潛禪師。牛頭未見四祖時如何。潛雲牛頭。僧雲。見後如何。潛雲牛頭。諸方舉唱甚多不可備錄)祖付法訖。遂返雙峰山終老。師自爾法席大盛。唐永徽中。徒眾乏糧。師往丹陽緣化。去山八十里。躬負米一石八斗。朝往暮還供僧三百。二時不闕三年。邑宰蕭元善。請於建初寺講大般若經。聽者雲集。至滅靜品地為之震動。謂罷歸山。博陵王問師曰。境緣色發時。不言緣色起。云何得知緣。乃欲息其起。師答曰。境色初發時。色境二性空。本無知緣者。心量與知同。照本發非發。爾時起自息。抱暗生覺緣。心時緣不逐。至如未生前。色心非養育。從空本無念。想受言念生。起法未曾起。豈用佛教令。問曰閉目不見色。境慮乃便多。色既不關心。境從何處發師曰。閉目不見色。內心動慮多。幻識假成用。起名終不過。知色不關心。心亦不關人。隨行有相轉。鳥去空中真。問曰。境發無處所。緣覺了知生。境謝覺還轉。覺乃變為境。若以心曳心。還為覺所覺。從之隨隨去。不離生滅際。師曰。色心前後中。實無緣起境。一念自凝忘。誰能計動靜。此知自無知。知知緣不會。當自檢本形。何須求域外。前境不變謝。後念不來今。求月執玄影。討跡逐飛禽。欲知心本性。還如視夢裡。譬之六月氷。處處皆相似。避空終不脫。

(The Patriarch continued:) and this is called the permanently abiding Dharma body, without change. I received the sudden-teaching Dharma gate from Great Master Can, and now I entrust it to you. Now listen carefully to my words and simply abide on this mountain. In time there will be five who attain, who will continue your profound transformation." (Guifeng judged this to be the school of extinguishing all with nothing to rely on, and cited the teaching of breaking appearances to confirm it. A monk asked Nanquan: "Before Niutou had seen the Fourth Patriarch, why did birds and beasts carry flowers as offerings to him?" Nanquan said: "Only because with every step he trod on the ladder of the Buddha." Dongshan said: "Like seeing a pearl in the palm, with the mind never leaving it for a moment." The monk said: "After he had seen him, why did they not come?" Nanquan said: "Even if they did not come, he is still one thread ahead of old teacher Wang." Dongshan said: "His whole body goes." Another venerable answered both questions by saying: "A thief does not rob a poor man's house." A monk asked an old master: "What was it like before Niutou had seen the Fourth Patriarch?" He said: "Like a string threading leaves." The monk said: "What was it like after he had seen him?" He said: "Like a profusion in the autumn night." Another monk asked Chan Master Qian of Yongming in Wu-Yue: "What was it like before Niutou had seen the Fourth Patriarch?" Qian said: "Niutou." The monk said: "What was it like after he had seen him?" Qian said: "Niutou." The various quarters have raised and chanted many such cases, which cannot all be recorded.) After the Patriarch had transmitted the Dharma, he returned to Shuangfeng Mountain and ended his days there. From then on the master's Dharma seat flourished greatly. During the Yonghui era of the Tang, the assembly ran short of grain, and the master went to Danyang to seek alms, eighty li from the mountain; he himself carried one dan and eight sheng of rice on his back, going in the morning and returning in the evening, supplying the three hundred monks at both meals without lack for three years. The district magistrate Xiao Yuanshan invited him to lecture on the Great Prajna Sutra at Jianchu Temple, and listeners gathered like clouds. When he reached the chapter on extinction and stillness, the earth shook. After the lectures he returned to the mountain. The Prince of Boling asked the master: "When objects and conditions arise from form, it is said not to arise from conditioned form. How can one know the conditions and yet think to stop their arising?" The master replied: "When the objective form first arises, the natures of form and object are both empty. Originally there is no one who knows the conditions; the measure of the mind is the same as the knowing. Illumination arises from the root and yet does not arise; at that time the arising stops of itself. Clinging to darkness gives rise to the condition of awareness; when the mind comes, conditions are not followed. As to before arising, form and mind are not nurtured. From emptiness there is originally no thought; thoughts and sensations arise through speech. The dharmas that arise have never arisen; what need is there of the Buddha's commands?" He asked: "With eyes closed one does not see form, yet reflections about the object are more numerous. Since form has no bearing on the mind, from where does the object arise?" The master said: "With eyes closed one does not see form, yet the inner mind stirs with many reflections. Illusory consciousness falsely accomplishes its function, but what is called arising never goes beyond that. Knowing that form has no bearing on the mind, the mind also has no bearing on people. Following practice, appearances turn; the bird has flown, and emptiness in the sky is real." He asked: "The object arises in no place; conditions are known through awareness. When the object perishes, awareness turns, and awareness becomes the object. If one uses mind to drag mind, one is again aware of what awareness is aware of. Following on and on, one does not leave the realm of birth and death." The master said: "In form and mind, before, after and in between, there is truly no object arising from conditions. A single thought congeals and is forgotten of itself; who could reckon movement or stillness? This knowing is itself without knowing; knowing and knowing, conditions do not meet. One should examine one's own original form; why seek beyond the realm? The earlier object does not change and pass away, and the later thought does not come to the present. To seek the moon by grasping its dark reflection, or to track footprints by chasing flying birds, is the same. If you wish to know the original nature of the mind, it is like looking at a dream. It may be compared to ice in the sixth month; everywhere it is the same. Avoiding emptiness one never escapes,

求空復不成。借問鏡中像。心從何處生。問曰。恰恰用心時。若為安隱好。師曰。恰恰用心時。恰恰無心用。曲譚名相勞。直說無繁重。無心恰恰用。常用恰恰無。今說無心處。不與有心殊。問曰。智者引妙言。與心相會當。言與心路別。合則萬倍乖。師曰。方便說妙言。破病大乘道。非關本性譚。還從空化造。無念為真常。終當絕心路。離念性不動。生滅無乖誤。谷響既有聲。鏡像能迴顧。問曰。行者體境有。因覺知境亡。前覺及後覺。並境有三心。師曰。境用非體覺。覺罷不應思。因覺知境亡。覺時境不起。前覺及後覺。並境有三遲。問曰。住定俱不轉。將為正三昧。諸業不能牽。不知細無明。徐徐躡其後。師曰。復聞別有人。虛執起心量。三中事不成。不轉還虛妄。心為正受縛。為之淨業障。心塵萬分一。不了說無明。細細習因起。徐徐名相生。風來波浪轉。欲靜水還平。更欲前途說。恐畏後心驚。無念大獸吼。性空下霜雹。星散穢草摧。縱橫飛鳥落。五道定紛綸。四魔不前卻。既如猛火燎。還如利劍斫。問曰。賴覺知萬法。萬法本來然。若假照用心。只得照用心。不應心裡事。師曰。賴覺知萬法。萬法終無賴。若假照用心。應不在心外。問曰。隨隨無簡擇。明心不現前。復慮心闇昧。在心用功行。智障復難除。師曰。有此不可有。尋此不可尋。無簡即真擇。得闇出明心。慮者心冥昧存心託功行。何論智障難。至佛方為病。問曰。折中消息間。實亦難安帖。自非用行人。此難終難見。師曰。折中欲消息。消息非難易。先觀心處心。次推智中智。第三照推者。第四通無記。第五解脫名。第六等真偽。第七知法本。第八慈無為。第九遍空陰。第十雲雨被。最盡彼無覺。無明生本智。鏡像現三業。幻人化四衢。不住空邊盡。當照有中無。不出空有內。未將空有俱。號之名折中。折中非言說。安帖無處安。

(The master continued:) and seeking emptiness one cannot attain it. May I ask about the image in a mirror: from where does the mind arise?" He asked: "Just at the moment of using the mind, how may one find peace?" The master said: "Just at the moment of using the mind, just then there is no mind to use. Roundabout talk toils over names and forms; direct speech is without burden. With no mind, just then, one uses it; constantly using it, just then there is none. What I now call the place of no-mind is not different from having mind." He asked: "The wise bring up wondrous words to match the mind. Words and the road of the mind differ; if they are joined, there is ten thousandfold error." The master said: "Wondrous words are spoken as skillful means, to break the sickness of the Mahayana path. They have nothing to do with talk of original nature, and still arise from empty transformation. No-thought is true constancy, and in the end the road of the mind will be cut off. Apart from thought the nature does not move; birth and extinction are without error. Since a valley echo has sound, a mirror image can look back." He asked: "The practitioner experiences that the object exists, and through awareness knows that the object is gone. The earlier awareness, the later awareness and the object make three minds." The master said: "The function of the object is not the substance of awareness; when awareness ceases, one should not ponder it. Through awareness one knows that the object is gone, and when awareness occurs the object does not arise. The earlier awareness, the later awareness and the object are three delays." He asked: "Dwelling in concentration, all unmoving, one takes it to be right samadhi. No karma can pull one along, but one does not know subtle ignorance, which slowly creeps up behind." The master said: "I have also heard of others who falsely cling and give rise to measures of the mind. Nothing is accomplished within the three; not turning is still false. The mind is bound by right reception and purifies its karmic obstacles. A ten-thousandth of a mind-dust, not understood, is called ignorance. Subtle habits arise from causes, and slowly names and forms are born. When wind comes waves turn; wanting to be still, the water becomes level again. If I were to speak further ahead, I fear the later mind would be alarmed. The great beast of no-thought roars, and in the nature of emptiness frost and hail fall. Like scattered stars the foul weeds are crushed, and flying birds fall, crisscrossing. The five paths are indeed confused, but the four maras do not advance. It is like fierce fire burning, like a sharp sword hewing." He asked: "Relying on awareness to know the myriad dharmas, the myriad dharmas are originally just so. If one borrows an illuminating mind, one gets only an illuminating mind and should not have what is in the mind." The master said: "Relying on awareness to know the myriad dharmas, the myriad dharmas in the end have nothing to rely on. If one borrows an illuminating mind, it should not be outside the mind." He asked: "Following on and on without discrimination, the bright mind does not appear. Again one worries that the mind is dim, and applying effort in the mind, the obstacle of cognition is again hard to remove." The master said: "This exists but cannot be possessed; seeking it, it cannot be sought. Without discrimination is true choosing; obtaining darkness one comes out into the bright mind. One who worries is dim in mind and keeps the mind in reliance on effort. Why speak of the difficulty of cognitive obstacles? Only at Buddhahood do they become an illness." He asked: "In the interval of weighing and balancing, in truth it is also hard to find peace. Unless one is a practitioner, this difficulty is hard to see." The master said: "To weigh and balance, it is neither difficult nor easy. First contemplate the mind in the place of mind; next examine the wisdom within wisdom. Third, illuminate the one who examines; fourth, penetrate the neutral. Fifth is called liberation; sixth, equalize true and false. Seventh, know the root of the dharmas; eighth, compassion in the unconditioned. Ninth, pervade the empty skandhas; tenth, clouds and rain cover all. At the utmost, that no-awareness is exhausted, and from ignorance primal wisdom is born. Mirror images manifest the three karmas, and illusory people transform the four thoroughfares. Do not dwell at the edge of emptiness and end there; one should illuminate the nonexistence within existence. Do not go out beyond emptiness and existence, and do not yet take emptiness and existence together. This is called weighing and balancing, but weighing and balancing is not a matter of words. Finding peace has no place in which to find peace,

用行何能決。問曰。別有一種人。善解空無相。口言定亂一。復道有中無。同證用常寂。知覺寂常用。用心會真理。後言用無用。智慧方便多。言辭與理合。如如理自如。不由識心會。既知心會非。心心復相泯。如是難知法。永劫不能知。同此用心人。法所不能化。師曰。別有證空者。還如前偈論。行空守寂滅。識見暫時翻。會真是心量。終知未了原。又說息心用。多智疑相似。良由性不明。求空且勞己。永劫住幽識。抱相都不知。放光便動地。於彼欲何為。問曰。前件看心者。復有羅縠難。師曰。看心有羅縠。幻心何待看。況無幻心者。從容下口難。問曰。久有大基業。心路差互間。得覺微細障。即達於真際。自非善巧師。無能決此理。仰惟我大師。當為開要門。引導用心者。不令失正道。師曰。法性本基業。夢境成差互。實相微細身。色心常不悟。忽逢混沌士。哀怨愍群生。託疑廣設問。抱理內常明。生死幽徑徹。毀譽心不驚。野老顯分答。法相媿來儀。蒙發群生藥。還如色性為。顯慶元年邑宰蕭元善。請出山住建初。師辭不獲免。遂命入室上首智巖。付囑法印令以次傳授。將下山謂眾曰。吾不復踐此山矣。時鳥獸哀號踰月不止。庵前有四大桐樹。仲夏之月忽自凋落。明年丁巳閏正月二十三日終於建初。壽六十四。臘四十一。二十七日窆於雞籠山。會送者萬餘人。其牛頭山舊居。金源虎咆泉錫杖泉金龜等池。宴坐石室今悉存焉。

(The master continued:) how could practice decide it?" He asked: "There is another kind of person who is good at understanding emptiness and signlessness. His mouth says that concentration and disorder are one, and also says there is nonexistence within existence. Together they testify that function is constantly still, and that knowing and awareness are still and constantly functioning. They use the mind to realize truth, and later say again that there is function without function. Their wisdom and skillful means are many, and their words accord with principle. Suchness is of itself such; it is not understood by the knowing mind. Since they know that understanding by the mind is wrong, mind and mind then cancel each other. A Dharma so hard to know cannot be known for endless kalpas. People who use the mind in this way cannot be transformed by the Dharma." The master said: "There are other people who realize emptiness, just as the earlier verse discussed. Practicing emptiness and keeping to stillness, their views flip for a moment. Realizing truth is a measure of the mind; in the end they know they have not understood the source. They also speak of resting the mind and using it; their much cleverness resembles doubt. It is only because their nature is not clear that they seek emptiness and merely exhaust themselves. For endless kalpas they dwell in dim consciousness, holding on to appearances without knowing it. If they emit light, the earth moves; what do they want with that?" He asked: "Those who contemplate the mind in the way mentioned before are also subject to the difficulty of the gauze net." The master said: "Contemplating the mind has a gauze net; why should an illusory mind await being contemplated? How much more for those who have no illusory mind; it is hard for them to open their mouths with ease." He asked: "There has long been a great foundation, yet the roads of the mind differ and cross. When one obtains awareness of the subtle obstacles, one then reaches the true limit. Unless there is a skillful teacher, no one can decide this principle. I respectfully hope that our great master will open the essential gate for us, to guide those who use the mind and not let them lose the right path." The master said: "The Dharma-nature is the original foundation; dream scenes make for differences and crossings. The subtle body of true reality, form and mind, constantly fails to awaken. Suddenly one meets a person of primal chaos, who pities the multitudes of beings. Relying on doubts, he sets out wide-ranging questions, and holding to principle he is always clear within. Penetrating the dark path of birth and death, the mind is not startled by praise or blame. An old rustic displays and answers in part, and the Dharma characteristics are ashamed of the visit. Receiving the medicine to awaken the multitudes, it is again just as the nature of form." In the first year of the Xianqing era, the district magistrate Xiao Yuanshan invited him to leave the mountain and reside at Jianchu. The master declined but could not be excused, and so he called his chief disciple Zhiyan into his room, entrusted him with the Dharma seal, and ordered that it be transmitted in due order. When he was about to descend the mountain, he said to the assembly: "I will not tread this mountain again." At that time birds and beasts howled in grief, without stopping for over a month. In front of the hermitage were four great paulownia trees, which suddenly withered of themselves in midsummer. In the following year, on the twenty-third day of the intercalary first month of the dingsi year, he died at Jianchu, at the age of sixty-four, with forty-one years of ordination. On the twenty-seventh day he was buried on Jilong Mountain, and over ten thousand people came to the funeral. The old dwelling on Niutou Mountain, with its pools such as Jinyuan, the Tiger-Roar Spring, the Tin-Staff Spring and the Golden Turtle pool, and the stone chamber where he sat in meditation, all still remain.

第二世智巖禪師者。曲阿人也。姓華氏。弱冠智勇過人。身長七尺六寸。隋大業中為郎將。常以弓掛一濾水囊。隨行所至汲用。累從大將徵討頻立戰功。唐武德中。年四十。遂乞出家。入舒州皖公山。從寶月禪師為弟子。後一日宴坐。覩異僧身長丈餘。神姿爽拔詞氣清朗。謂師曰。卿八十生出家。宜加精進。言訖不見。嘗在谷中入定。山水瀑漲。師怡然不動。其水自退。有獵者遇之。因改過修善。復有昔同從軍者二人。聞師隱遁。乃共入山尋之。既見因謂師曰。郎將狂耶何為住此。答曰。我狂欲醒君狂正發。夫嗜色淫聲貪榮冒寵。流轉生死何由自出。二人感悟歎息而去。師貞觀十七年歸建業入牛頭山。謁融禪師發明大事。禪師謂師曰吾受信大師真訣所得都亡。設有一法勝過涅槃吾說亦如夢幻。夫一塵飛而翳天。一芥墮而覆地。汝今已過此見。吾復何雲。山門化導當付之於汝。師稟命為第二世。後以正法付方禪師。住白馬捿玄兩寺。又遷住石頭城。於儀鳳二年正月十日示滅。顏色不變屈伸如生。室有異香經旬不歇。遺言水葬。壽七十有八。臘三十有九。

Second generation: Chan Master Zhiyan, a native of Quyang, surnamed Hua. At the age of twenty he surpassed others in wisdom and courage, and was seven chi six cun tall. During the Daye era of the Sui he was a general, and always hung a water-filtering bag on his bow, drawing and using water wherever he went. Many times he followed great generals on campaigns and won battles again and again. During the Wude era of the Tang, at forty, he asked to leave home, entered Wangong Mountain in Shuzhou, and became a disciple of Chan Master Baoyue. Later one day, as he sat in meditation, he saw a strange monk more than ten feet tall, of striking spirit and bearing, with a clear voice and manner, who said to the master: "You have left home for eighty lives; you should be even more diligent." Having said this, he vanished. Once he entered concentration in a valley, and the mountain waters surged, but the master remained calm and unmoving, and the water receded of itself. A hunter met him and so corrected his faults and cultivated goodness. Also two men who had once served in the army together heard that the master had gone into seclusion, and went into the mountains together to find him. On meeting him they said to the master: "Has the general gone mad? Why do you live here?" He answered: "My madness is about to wake, while yours is just blossoming. Craving form and indulging in sounds, coveting glory and chasing favor, you drift through birth and death; from where will you come out of it?" The two were moved and awakened, and left sighing. In the seventeenth year of Zhenguan the master returned to Jianye, entered Niutou Mountain, visited Chan Master Rong, and clarified the great matter. The Chan Master said to him: "I received the true secret from the Great Master Daoxin, and what I obtained is all gone. Even if there were a Dharma superior to nirvana, my speaking of it would be like a dream or illusion. A single mote of dust flying obscures the sky, and a single mustard seed falling covers the earth. You have now already passed beyond this view, and what more can I say? The transformation and guidance of the mountain gate I shall entrust to you." The master received the command and became the second generation. Later he entrusted the right Dharma to Chan Master Fang, and lived at the two temples of Baima and Qixuan, and later moved to Shitou City. On the tenth day of the first month of the second year of Yifeng he showed extinction; his complexion did not change, his limbs bent and stretched as if alive, and the room had a strange fragrance which did not fade for ten days. He left word that he be given a water burial. He died at the age of seventy-eight, with thirty-nine years of ordination.

第三世慧方禪師者。潤州延陵人也。姓濮氏。投開善寺出家。及進具。洞明經論。後入牛頭山。謁巖禪師諮詢秘要。巖觀其根器堪任正法。遂示以心印。師豁然領悟。於是不出林藪僅踰十年。四方學者雲集。師一旦謂眾曰。吾欲他行隨機利物。汝宜自安也。乃以正法付法持禪師。遂歸茅山。數載將欲滅度。見有五百許人。髻髮後垂狀如菩薩。各持幡華雲。請法師講。又感山神現大蟒身至庭前如將泣別。師謂侍者洪道曰。吾去矣。汝為吾報諸門人。及門人奔至。師已入滅。時唐天冊元年八月一日。山林變白谿㵎絕流七日。道俗悲慕聲動山谷。壽六十有七。臘四十。

Third generation: Chan Master Huifang, a native of Yanling in Runzhou, surnamed Pu. He left home at Kaishan Temple. When he received full ordination, he had a penetrating understanding of the sutras and treatises. Later he entered Niutou Mountain, visited Chan Master Yan, and asked about the secret essentials. Yan saw that his capacity could bear the true Dharma and showed him the mind seal. The master suddenly understood and awakened, and without leaving the forest, after only ten years, students from all quarters gathered. One day the master said to the assembly: "I want to go elsewhere to benefit beings according to their capacities; you should settle yourselves in peace." He entrusted the true Dharma to Chan Master Fachi and then returned to Mount Mao. A few years later, as he was about to pass away, he saw about five hundred people, with hair knots hanging behind, in the form of bodhisattvas, each holding banners and flowers, saying: "Please, Dharma Master, lecture for us." Also the mountain spirit manifested in the form of a great python, coming before the courtyard as if to weep in farewell. The master said to his attendant Hongdao: "I am going. Please inform my disciples for me." When the disciples rushed there, the master had already entered extinction. It was the first day of the eighth month of the first year of Tiance in the Tang. The mountain forest turned white, the streams stopped flowing for seven days, and monks and laity grieved and yearned, their voices shaking the valleys. He died at sixty-seven, with forty years of ordination.

第四世法持禪師者。潤州江寧人也。姓張氏。幼歲出家。年三十遊黃梅忍大師坐下。聞法心開。後復遇方禪師為之印可。乃繼跡山門。作牛頭宗祖。及黃梅謝世。謂弟子玄賾曰。後傳吾法者可有十人。金陵法持是其一也。後以法眼付智威禪師。於唐長安二年九月五日。終於金陵延祚寺無常院。遺囑令露骸松下飼諸鳥獸。迎出日空中有神幡。從西而來繞山數匝。所居故院竹林變白七日而止。壽六十有八。臘四十一。

Fourth generation: Chan Master Fachi, a native of Jiangning in Runzhou, surnamed Zhang. He left home in childhood. At thirty he traveled to the seat of Great Master Ren of Huangmei and, hearing the Dharma, his mind opened. Later he met Chan Master Fang again, who affirmed him, and so he continued the traces of the mountain gate and became a patriarch of the Niutou school. When Huangmei passed away, he said to his disciple Xuanze: "Among those who will later transmit my Dharma there may be ten; Fachi of Jinling is one of them." Later he entrusted the Dharma eye to Chan Master Zhiwei. On the fifth day of the ninth month of the second year of Chang'an in the Tang, he died at the Wuchang Cloister of Yanzuo Temple in Jinling. He left instructions that his remains be exposed beneath the pines to feed the birds and beasts. On the day he was carried out, a divine banner came from the west in the sky and circled the mountain several times. At his old cloister, the bamboo grove turned white and remained so for seven days. He died at sixty-eight, with forty-one years of ordination.

第五世智威禪師者。江寧人也。姓陳氏。住迎青山。始丱歲。忽一日家中失之。莫知所往。及父母尋訪。乃知已依天寶寺統法師出家矣。年二十受具。後聞法持禪師出世。乃往禮謁傳受正法焉。自爾江左學徒皆奔走門下。其中有慧忠者目為法器。師嘗有偈示曰。

Fifth generation: Chan Master Zhiwei, a native of Jiangning, surnamed Chen. He lived at Yingqing Mountain. In early childhood, one day he suddenly disappeared from home and no one knew where he had gone. When his parents searched for him, they learned that he had already left home under the Dharma Master Tong of Tianbao Temple. He received full ordination at twenty. Later he heard that Chan Master Fachi had come forth into the world, and went to pay his respects and received the true Dharma. From then on students of Jiangzuo all hurried to his gate. Among them was Huizhong, who was regarded as a vessel of the Dharma. The master once gave a verse of instruction:

莫繫念念成生死河

Do not fix your thoughts, for thoughts become the river of birth and death.

輪迴六趣海無見出長波

Turning in the sea of the six destinies, seeing no way out of the long waves.

慧忠偈答曰。

Huizhong answered in a verse:

念想由來幻性自無終始

Thoughts have always been illusory, and the nature itself has no beginning or end.

若得此中意長波當自止

If one obtains the meaning in this, the long waves will stop of themselves.

師又示偈曰。

The master again gave a verse of instruction:

餘本性虛無緣妄生人我

My original nature is empty and void, and through conditions falsely arise self and others.

如何息妄情還歸空處坐

How can I rest deluded feeling and return to sit in the place of emptiness?

慧忠偈答曰。

Huizhong answered in a verse:

虛無是實體人我何所存

Emptiness is the real substance; where could self and others remain?

妄情不須息即汎般若船

Deluded feeling need not be rested; just float the boat of Prajna.

師知其了悟乃付以山門。遂隨緣化導。於唐開元十七年二月十八日。終於延祚寺。將示滅謂弟子云。將屍林中施諸鳥獸。壽七十有七。

The master knew that he had awakened and entrusted the mountain gate to him, and then taught according to conditions. On the eighteenth day of the second month of the seventeenth year of Kaiyuan in the Tang, he died at Yanzuo Temple. As he was about to show extinction, he said to his disciples: "Put my body in the forest and give it to the birds and beasts." He died at seventy-seven.

第六世慧忠禪師者。潤州上元人也。姓王氏。年二十三受業於莊嚴寺。其後聞威禪師出世乃往謁之。威才見曰。山主來也。師感悟微旨。遂給侍左右。後辭詣諸方巡禮。威於具戒院見凌霄藤。遇夏委悴人慾伐之。因謂之曰。勿剪。慧忠還時此藤更生。及師迴果如其言。即以山門付囑訖。出居延祚寺。師平生一衲不易。器用唯一鐺。嘗有供僧穀兩廩。盜者窺伺。虎為守之。縣令張遜者。至山頂謁問師。有何徒弟。師曰。有三五人。遜曰。如何得見。師敲禪床。有三虎哮吼而出。遜驚怖而退。後眾請入城居莊嚴舊寺。師欲於殿東別創法堂。先有古木。群鵲巢其上。工人將伐之。師謂鵲曰。此地建堂汝等何不速去。言訖。群鵲乃遷巢他樹。初築基有二神人定其四角。復潛資夜役。遂不日而就。繇是四方學徒雲集坐下矣。得法者有三十四人。各住一方轉化多眾。師嘗有安心偈。示眾曰。

Sixth generation: Chan Master Huizhong, a native of Shangyuan in Runzhou, surnamed Wang. At twenty-three he received instruction at Zhuangyan Temple. Later he heard that Chan Master Wei had come forth into the world and went to see him. As soon as Wei saw him he said: "The master of the mountain has come." The master was moved and awakened to the subtle meaning, and attended at his side. Later he took leave to make pilgrimages to various places. At the Precepts Cloister, Wei saw that a trumpet vine had withered in the summer heat, and people wanted to cut it down. Wei said: "Do not cut it. When Huizhong returns, this vine will revive." When the master returned, it was indeed as he had said. After he had finished entrusting the mountain gate, he moved out to live at Yanzuo Temple. All his life the master did not change his single patched robe, and his only utensil was a single pot. Once there were two granaries of grain offered to the monks, and thieves watched for a chance, but a tiger guarded them for him. The district magistrate Zhang Xun climbed to the mountaintop to ask the master: "What disciples do you have?" The master said: "Three or five." Xun said: "How can I see them?" The master knocked on his meditation bed, and three tigers came out roaring. Xun was terrified and withdrew. Later the people invited him into the city, and he lived in the old Zhuangyan Temple. He wished to build a new Dharma hall to the east of the main hall. There was an old tree there, with a flock of magpies nesting in it. When the workmen were about to cut it down, the master said to the magpies: "A hall is to be built on this ground; why do you not leave quickly?" As soon as he had spoken, the magpies moved their nests to other trees. When the foundation was first laid, two divine men fixed its four corners, and also secretly helped with night labor, so that it was completed in no time. From then on students from the four quarters gathered at his seat. Those who obtained the Dharma numbered thirty-four, each living in one place and transforming many people. The master once gave a verse for settling the mind, showing the assembly:

人法雙淨善惡兩忘真心真實

Self and dharmas both pure, good and evil both forgotten, the true mind is real,

菩提道場

The site of bodhi.

唐大歷三年。石室前掛鐺樹掛衣藤。忽盛夏枯死。四年六月十五日集僧布薩訖。命侍者淨髮浴身。至夜有瑞雲覆其精舍。空中復聞天樂之聲。詰旦怡然坐化。時風雨暴作震折林木。復有白虹貫於巖壑。五年春茶毘獲舍利不可勝計。壽八十七。

In the third year of Dali in the Tang, the tree in front of the stone chamber where the pot was hung and the vine where the robe was hung suddenly withered in high summer. On the fifteenth day of the sixth month of the fourth year, after gathering the monks for the uposatha and finishing it, he had his attendant shave his head and bathe his body. That night auspicious clouds covered the hermitage, and the sound of heavenly music was heard in the sky. The next morning he passed away peacefully in seated posture. At that time wind and rain broke out violently, snapping trees in the forest, and a white rainbow pierced the cliffs and ravines. In the spring of the fifth year he was cremated and relics were obtained beyond counting. He died at eighty-seven.

前法融禪師下三世旁出法嗣

Collateral Dharma heirs in three generations below the former Chan Master Farong

金陵鍾山曇璀禪師者。吳郡人也。姓顧氏。初謁牛頭融大師。大師目而奇之。乃告之曰。色聲為無生之鴆毒。受想是至人之坑阱。子知之乎。師默而審之大悟玄旨。尋晦跡鍾山多歷年所。茅庵瓦缶以終老焉。唐天授三年二月六日。恬然入定七日而滅。壽六十二。

Chan Master Tancui of Zhongshan in Jinling, a native of Wujun, surnamed Gu. He first visited Great Master Rong of Niutou. The Great Master looked at him, found him remarkable, and said to him: "Form and sound are the poison of the unborn, and sensation and perception are the pitfalls of the perfected person. Do you know this?" The master silently examined it and greatly awakened to the profound meaning. Soon afterward he hid his traces on Zhongshan, and for many years lived in a thatched hut with earthen pots, ending his days that way. On the sixth day of the second month of the third year of Tianshou in the Tang, he entered concentration peacefully and passed away on the seventh day. He died at sixty-two.

前智威禪師下三世旁出法嗣

Collateral Dharma heirs in three generations below the former Chan Master Zhiwei

宣州安國寺玄挺禪師者。不知何許人也。甞一日有長安講華嚴經僧來。問五祖雲。真性緣起其義云何。祖默然。時師侍立次乃謂曰。大德。正興一念問時。是真性中緣起。其僧言下大悟。又或問南宗自何而立。師曰。心宗非南北。

Chan Master Xuanting of Anguo Temple in Xuanzhou; it is not known where he was from. One day a monk who lectured on the Avatamsaka Sutra in Chang'an came and asked the Fifth Patriarch: "The conditioned arising of true nature, what is its meaning?" The Patriarch was silent. The master was then standing in attendance and said: "Virtuous one, at the very moment you raised a thought and came to ask, that is the conditioned arising within true nature." The monk greatly awakened at these words. Another asked: "From where is the Southern school established?" The master said: "The mind school is neither southern nor northern."

潤州鶴林玄素禪師者。潤州延陵人也。姓馬氏。唐如意年中受業於江寧長壽寺。晚參智威禪師遂悟真宗。後居京口鶴林寺。甞一日有屠者禮謁。願就所居辨供。師欣然而往。眾皆訝之。師曰。佛性平等賢愚一致。但可度者吾即度之。復何差別之有。或有僧問。如何是西來意。師曰。會即不會。疑即不疑。師又曰。不會不疑底。不疑不會底。又有僧扣門。師問。是什麼人曰是僧。師曰。非但是僧。佛來亦不著。曰佛來為什麼不著。師曰。無汝止泊處。天寶十一年十一月十一日。中夜無疾而滅。壽八十五。建塔於黃鶴山。勅諡大津禪師大和寶航之塔。

Chan Master Xuansu of Helin in Runzhou, a native of Yanling in Runzhou, surnamed Ma. In the Ruyi era of the Tang he received instruction at Changshou Temple in Jiangning. In his later years he studied under Chan Master Zhiwei and so awakened to the true teaching. Later he lived at Helin Temple in Jingkou. One day a butcher came to pay respects and wished to prepare an offering at his dwelling. The master gladly went, and everyone was astonished. The master said: "Buddha-nature is equal; the worthy and the foolish are one. As long as someone can be saved, I will save him; what difference is there?" A monk asked: "What is the meaning of the Patriarch's coming from the West?" The master said: "If you understand, you do not understand; if you doubt, you do not doubt." The master added: "Not understanding and not doubting, not doubting and not understanding." Another monk knocked at the door. The master asked: "Who is it?" He said: "A monk." The master said: "Not only a monk; even if the Buddha came, there would be no place to settle." He said: "Why, if the Buddha came, would there be no place to settle?" The master said: "There is no place for you to stop." On the eleventh day of the eleventh month of the eleventh year of Tianbao, at midnight, without illness, he passed away. He died at eighty-five. A stupa was built on Huanghe Mountain. By imperial decree he was given the posthumous title Chan Master Dajin, and the stupa was named the Stupa of the Boat of Great Harmony.

舒州天柱山崇慧禪師者。彭州人也。姓陳氏。唐乾元初往舒州天柱山創寺。永泰元年勅賜號天柱寺。僧問。如何是天柱境。師曰。主薄山高難見日。玉鏡峰前易曉人。問達磨未來此土時。還有佛法也無。師曰。未來時且置。即今事作麼生。曰某甲不會乞師指示。師曰。萬古長空一朝風月。良久又曰。闍黎會麼。自己分上作麼生。幹他達磨來與未來作麼。他家來大似賣卜漢相似。見汝不會。為汝錐破卦文。才生吉凶。在汝分上一切自看。僧問。如何是解卜底人。師曰。汝才出門時便不中也。問如何是天柱家風。師曰。時有白雲來閉戶。更無風月四山流。問亡僧遷化向什麼處去也。師曰。灊嶽峰高長積翠。舒江明月色光暉。問如何是大通智勝佛。師曰。曠大劫來未曾擁滯。不是大通智勝佛是什麼。曰為什麼佛法不現前。師曰。只為汝不會。所以成不現前。汝若會去。亦無佛道可成。問如何是道。師曰。白雲覆青嶂。蜂鳥步庭華。問從上諸聖有何言說。師曰。汝今見吾有何言說。問宗門中請師舉唱。師曰。石牛長吼真空外。木馬嘶時月隱山。問如何是和尚利人處。師曰。一雨普滋千山秀色。問如何是天柱山中人。師曰。獨步千峰頂。優遊九曲泉。問如何是西來意。師曰。白猿抱子來青嶂。蜂蝶銜華綠蘂間。師居山演道凡二十二載。大歷十四年七月二十二日歸寂。起塔於寺北。真身見在。

Chan Master Chonghui of Tianzhu Mountain in Shuzhou, a native of Pengzhou, surnamed Chen. In the early Qianyuan era of the Tang he went to Tianzhu Mountain in Shuzhou and founded a temple. In the first year of Yongtai it was granted the name Tianzhu Temple by imperial decree. A monk asked: "What is the realm of Tianzhu?" The master said: "The Registrar Mountain is high and hard to see the sun; before the Jade Mirror Peak it is easy to know people." He asked: "Before Bodhidharma came to this land, was there Buddhadharma?" The master said: "Set aside the time before he came. What about the present matter?" He said: "I do not understand; please instruct me." The master said: "Ten thousand ages of empty sky, one morning of wind and moon." After a long while he said again: "Do you understand, acolyte? What is it for yourself? What does Bodhidharma's coming or not coming have to do with it? His coming was rather like a fortune-teller. Seeing that you do not understand, he pierces through the divination text for you, and only then are good and ill fortune born. In your own part, look at everything yourself." A monk asked: "Who is one who understands divination?" The master said: "The moment you stepped out of the door you were already off." He asked: "What is the family style of Tianzhu?" The master said: "At times white clouds come to close the door, and no wind or moon flows over the four mountains." He asked: "Where does a deceased monk go when he passes away?" The master said: "The Qianyue peaks are high and always piled with green; the Shu River's bright moon shines with radiance." He asked: "What is the Buddha Mahabhijna-jnanabhibhu?" The master said: "Through vast kalpas he has never been obstructed; if he is not the Buddha of Great Penetrating Wisdom, what is he?" He said: "Why then does the Buddha Dharma not appear before us?" The master said: "Only because you do not understand, it does not appear. If you understood, there would be no Buddha path to accomplish either." He asked: "What is the Way?" The master said: "White clouds cover the green peaks, bees and birds step on the flowers in the courtyard." He asked: "What did the various sages of the past say?" The master said: "What do you now see me saying?" He asked: "Please, master, raise and chant the teaching of the school." The master said: "The stone ox roars long beyond true emptiness; when the wooden horse neighs, the moon hides behind the mountain." He asked: "What is the master's way of benefiting people?" The master said: "One rain moistens all, and a thousand mountains show their beauty." He asked: "What is a person in the Tianzhu mountains?" The master said: "Walking alone on the summit of a thousand peaks, wandering at ease at the nine-bend spring." He asked: "What is the meaning of the coming from the West?" The master said: "A white gibbon carries its young to the green cliffs; bees and butterflies hold flowers among the green stamens." The master taught the Way on the mountain for twenty-two years in all. On the twenty-second day of the seventh month of the fourteenth year of Dali he returned to stillness. A stupa was raised to the north of the temple. His true body is still there.

前潤州鶴林寺玄素禪師法嗣

Dharma heirs of the former Chan Master Xuansu of Helin Temple in Runzhou

杭州徑山道欽禪師者。蘇州崑山人也。姓朱氏。初服膺儒教。年二十八玄素禪師遇之。因謂之曰。觀子神氣溫粹真法寶也。師感悟因求為弟子。素躬與落髮。乃戒之曰。汝乘流而行。逢徑則止。師遂南行抵臨安。見東北一山。因訪於樵子。曰此徑山也。乃駐錫焉。有僧問。如何是道。師雲。山上有鯉魚。水底有蓬塵。馬祖令人送書到。書中作一圓相。師發緘於圓相中作一畫卻封迴(忠國師聞乃雲。欽師猶被馬師惑)僧問。如何是祖師西來意。師曰。汝問不當。曰如何得當。師曰。待吾滅後即向汝說。馬祖令門人智藏來問。十二時中以何為境。師曰。待汝迴去時有信。藏曰。如今便迴去。師曰。傳語卻須問取曹谿。唐大歷三年。代宗詔至闕下親加瞻禮。一日師在內庭見帝起立。帝曰。師何以起。師曰。檀越何得向四威儀中見貧道。帝悅。謂忠國師曰。欲錫欽師一名。忠欣然奉詔。乃賜號國一焉。後辭歸本山。於貞元八年十二月示疾說法而逝。壽七十有九。勅諡曰大覺禪師。

Chan Master Daoqin of Jingshan in Hangzhou, a native of Kunshan in Suzhou, surnamed Zhu. At first he devoted himself to the Confucian teaching. At twenty-eight, Chan Master Xuansu met him and said: "I see that your spirit is gentle and pure; you are truly a Dharma treasure." The master was moved and awakened, and asked to become his disciple. Su personally shaved his head and warned him: "Go with the flow, and stop when you meet a path." The master then traveled south, reached Lin'an, saw a mountain to the northeast, and asked a woodcutter, who said: "This is Jingshan." So he planted his staff there. A monk asked: "What is the Way?" The master said: "On the mountain there are carp; at the bottom of the water there is fluttering dust." Mazu sent someone to deliver a letter, in which he had drawn a circle. The master opened the seal, drew a single stroke within the circle, and sent it back sealed. (National Teacher Zhong heard of this and said: "Master Qin was still confused by Master Ma.") A monk asked: "What is the meaning of the Patriarch's coming from the West?" The master said: "Your question is not apt." He said: "What would be apt?" The master said: "Wait until after I have died and I will tell you." Mazu had his disciple Zhizang come to ask: "In the twelve periods of the day, what is taken as the realm?" The master said: "There will be news when you go back." Zang said: "I am going back right now." The master said: "To pass on the word you must ask at Caoxi." In the third year of Dali in the Tang, Emperor Daizong summoned him to the palace and personally paid his respects. One day the master stood up in the inner court when he saw the emperor. The emperor said: "Why does the master stand?" The master said: "How can the donor see this poor monk within the four deportments?" The emperor was pleased and said to National Teacher Zhong: "I wish to bestow a name on Master Qin." Zhong gladly accepted the edict, and so bestowed the title Guoyi. Later he took leave and returned to his own mountain. In the twelfth month of the eighth year of Zhenyuan he showed illness and passed away while preaching the Dharma. He died at seventy-nine. By imperial decree he was given the posthumous title Chan Master Dajue.

前杭州徑山道欽禪師法嗣

Dharma heirs of the former Chan Master Daoqin of Jingshan in Hangzhou

杭州鳥窠道林禪師。本郡富陽人也。姓潘氏。母朱氏夢日光入口。因而有娠。及誕異香滿室。遂名香光焉。九歲出家。二十一於荊州果願寺受戒。後詣長安西明寺復禮法師。學華嚴經起信論。復禮示以真妄頌俾修禪那。師問曰。初云何觀。云何用心。復禮久而無言。師三禮而退。屬唐代宗詔徑山國一禪師至闕。師乃謁之遂得正法。及南歸先是孤山永福寺有辟支佛塔。時道俗共為法會。師振錫而入。有靈隱寺韜光法師。問曰。此之法會何以作聲。師曰。無聲誰知是會。後見秦望山。有長松枝葉繁茂盤屈如蓋。遂棲止其上。故時人謂之鳥窠禪師。復有鵲巢於其側自然馴狎人。亦目為鵲巢和尚。有侍者會通。忽一日欲辭去。師問曰。汝今何往。對曰。會通為法出家。以和尚不垂慈誨。今往諸方學佛法去。師曰。若是佛法。吾此間亦有少許。曰如何是和尚佛法。師於身上拈起布毛吹之。會通遂領悟玄旨。元和中白居易出守茲郡。因入山禮謁。乃問師曰。禪師住處甚危險。師曰。太守危險尤甚。曰弟子位鎮江山。何險之有。師曰。薪火相交識性不停。得非險乎。又問如何是佛法大意。師曰。諸惡莫作眾善奉行。白曰。三歲孩兒也解恁麼道。師曰。三歲孩兒雖道得。八十老人行不得。白遂作禮。師於長慶四年二月十日。告侍者曰。吾今報盡言訖坐亡。壽八十有四。臘六十三(有云師名圓修者。恐是諡號)。

Chan Master Daolin of Niaoke in Hangzhou, a native of Fuyang in the same prefecture, surnamed Pan. His mother, née Zhu, dreamed that sunlight entered her mouth, and so conceived. When he was born, a strange fragrance filled the room, and so he was named Xiangguang. He left home at nine, and at twenty-one received ordination at Guoyuan Temple in Jingzhou. Later he went to Ximing Temple in Chang'an and studied under Dharma Master Fuli the Avatamsaka Sutra and the Awakening of Faith. Fuli showed him the verse on truth and delusion and had him cultivate dhyana. The master asked: "At the beginning, how should one contemplate and how should one use the mind?" Fuli did not speak for a long time. The master bowed three times and withdrew. It happened that Emperor Daizong of the Tang summoned Chan Master Guoyi of Jingshan to the palace, and the master visited him and so obtained the true Dharma. When he went south again, at Yongfu Temple on Gushan there was a pagoda of a pratyekabuddha, and at that time monks and laity were holding a Dharma assembly. The master shook his staff and entered. Dharma Master Taoguang of Lingyin Temple asked: "In this Dharma assembly, why do you make a sound?" The master said: "Without sound, who would know there is an assembly?" Later he saw a tall pine on Qinwang Mountain with luxuriant branches and leaves, coiling like a canopy, and dwelt in it, and so people of the time called him Chan Master Bird's Nest. A magpie also made its nest beside him, naturally tame and familiar, and people also called him the Monk of the Magpie's Nest. He had an attendant, Huitong, who suddenly one day wanted to take his leave. The master asked: "Where are you going now?" He answered: "Huitong left home for the Dharma, but since the monk does not show compassion and instruct me, I am now going to various places to study the Buddha Dharma." The master said: "If it is Buddha Dharma, I have a little here too." He said: "What is the monk's Buddha Dharma?" The master picked a bit of cloth fluff from his robe and blew on it. Huitong then awakened to the profound meaning. In the Yuanhe era, Bai Juyi was posted as governor of this prefecture, and so went into the mountains to pay his respects, and asked the master: "The place where the Chan Master lives is very dangerous." The master said: "The governor's danger is greater still." He said: "My position guards the rivers and mountains; what danger is there?" The master said: "Firewood and fire interact, the nature of consciousness does not stop; is that not dangerous?" He asked again: "What is the great meaning of the Buddha Dharma?" The master said: "Do no evil; practice all good." Bai said: "A three-year-old child can say that." The master said: "Though a three-year-old child can say it, an eighty-year-old man cannot practice it." Bai then made obeisance. On the tenth day of the second month of the fourth year of Changqing, the master said to his attendant: "My allotted time is now over." Having said this, he passed away sitting. He died at eighty-four, with sixty-three years of ordination. (Some say the master's name was Yuanxiu; it is probably a posthumous title.)

前杭州鳥窠道林禪師法嗣

Dharma heirs of the former Chan Master Daolin of Niaoke in Hangzhou

杭州招賢寺會通禪師本郡人也。姓吳氏。本名元卿。形相端嚴幼而聰敏。唐德宗時為六宮使。王族鹹美之。春時見昭陽宮華卉敷榮。翫而久之。倏聞空中有聲曰。虛幻之相開謝不停能壞善根。仁者安可嗜之。師省念稚齒崇善極生厭患。帝一日遊宮問曰。卿何不樂。對曰。臣幼不食葷羶志願從釋。曰朕視卿若昆仲。但富貴欲出於人表者不違卿。唯出家不可。既浹旬帝覩其容顇。詔王賓相之。奏曰。此人當紹隆三寶。帝謂師曰。如卿願任選日遠近奏來。師荷德致謝。尋得鄉信言母患乞歸寧省。帝厚其所賜。勅有司津遣師。至家未幾。會韜光法師勉之。謁鳥窠為檀越。與結庵創寺寺成。啟曰。弟子七歲蔬食。十一受五戒。今年二十有二為出家故休官。願和尚授與僧相。曰今時為僧鮮。有精苦者行多浮濫。師曰。本淨非琢磨。元明不隨照。曰汝若了淨智妙圓體自空寂。即真出家何假外相。汝當為在家菩薩戒施俱修如謝靈運之儔也。師曰然。理雖如此於事何益。儻垂攝受則誓遵師教。如是三請皆不諾。時韜光堅白鳥窠曰。宮使未嘗娶。亦不畜侍女。禪師若不拯接。誰其度之。鳥窠即與披剃具戒。師常卯齋晝夜精進。誦大乘經而習安般三昧。尋固辭遊方。鳥窠以布毛示之悟旨。時謂布毛侍者(鳥窠章敘訖)暨鳥窠歸寂垂二十載。武宗廢其寺。師與眾僧禮辭靈塔而邁。莫知其終。

Chan Master Huitong of Zhaoxian Monastery in Hangzhou was a native of that prefecture, surnamed Wu, with the original name Yuanqing. He was dignified in appearance and clever from childhood. In the time of Emperor Dezong of the Tang, he served as palace envoy to the six palaces, and the royal clan all praised him. In spring he saw the flowers in the Zhaoyang Palace in full bloom and admired them for a long time, when he suddenly heard a voice in the air say: "Illusory appearances open and fade without stopping, and can destroy good roots. How can you, sir, be fond of this?" The master reflected that he had revered goodness from childhood and became deeply weary of it. One day when the emperor toured the palace, he asked: "Why are you not happy?" He replied: "Your servant has not eaten meat or strong-smelling food since childhood, and my wish is to follow the Buddha." The emperor said: "I regard you as a brother. Whatever wealth and rank you want, to be above others, I will not deny you; only leaving home is not allowed." After about ten days, the emperor saw that his face was haggard and ordered Wang Bin to read his physiognomy. He reported: "This man is destined to continue and enhance the Three Jewels." The emperor said to the master: "As you wish; choose any date, near or far, and report it." The master thanked him for his kindness. Before long he received word from home that his mother was ill, and begged to return to visit her. The emperor gave generous rewards and ordered the officials to send him off. Soon after the master reached home, Dharma Master Taoguang encouraged him, and he visited Niaoke as a patron, building a hermitage and founding a monastery with him. When the monastery was completed, he said: "Your disciple has eaten vegetarian food since seven, received the five precepts at eleven, and is now twenty-two; I have resigned my post in order to leave home, and hope the Venerable will give me the monastic form." Niaoke said: "Monks nowadays rarely practice with hardship, and their conduct is mostly superficial." The master said: "The originally pure is not made by polishing, and the primordially bright does not follow illumination." Niaoke said: "If you understand that pure wisdom is wonderfully complete and its substance is itself empty and still, that is true leaving home; why borrow outward form? You should be a lay bodhisattva, cultivating precepts and giving together, like Xie Lingyun and his kind." The master said: "Though it is so, what benefit is there in practice? If you will be so kind as to accept me, I vow to follow the teacher's instruction." He asked three times in this way and was not granted. At that time Taoguang insisted to Niaoke: "The palace envoy has never married and keeps no attendants. If the Chan master does not rescue him, who will take him across?" Niaoke then shaved his head and gave him the full precepts. The master regularly kept the fast at the hour of mao, was diligent day and night, recited Mahayana sutras and practiced the anapana samadhi. Before long he firmly took his leave to travel. Niaoke showed him a tuft of cloth fiber, and he awakened to the meaning. He was then known as the Attendant of the Cloth Fiber. (The chapter on Niaoke has already been told.) When nearly twenty years had passed since Niaoke's passing into stillness, Emperor Wuzong abolished his monastery. The master took leave of the stupa with the other monks and left, and his end is unknown.

前慧忠禪師兩世旁出法嗣

Collateral Dharma heirs of the earlier Chan Master Huizhong, two generations

天台山佛窟巖惟則禪師者京兆人也。姓長孫氏。初謁牛頭忠禪師大悟玄旨。後隱於天台瀑布之西巖。唐元和中法席漸盛。始自目其巖為佛窟焉。一日示眾雲。天地無物也。我無物也。然未甞無物。斯則聖人如影百年如夢。孰為生死哉。至人以是獨照。能為萬物之主。吾知之矣。汝等知之乎。有僧問。如何是那羅延箭。師雲。中的也。忽一日告門人曰。汝當自勉。吾何言哉。後二日夜安坐示滅。壽八十。臘五十有八。

Chan Master Weize of Fokuyan on Mount Tiantai was a native of Jingzhao, surnamed Zhangsun. He first visited Chan Master Zhong of Niutou and had a great awakening to the profound meaning. Later he lived in seclusion in the western cliff by the waterfall on Mount Tiantai. During the Yuanhe era of the Tang his teaching seat gradually flourished, and only then did he call that cliff Fokuyan (Buddha Cave Cliff). One day he addressed the assembly: "Heaven and earth have no things, and I also have no things, yet there has never been a lack of things. This is why the sage is like a shadow, a hundred years like a dream; who is there to be born and to die? The perfected one therefore shines alone and can be the master of the ten thousand things. I know it. Do you know it?" A monk asked: "What is Narayana's arrow?" The master said: "It has hit the mark." Suddenly one day he told his disciples: "You should encourage yourselves; what is there for me to say?" Two days later, at night, he sat peacefully and showed his extinction. He was eighty years old, with fifty-eight monastic years.

前天台山佛窟巖惟則和尚法嗣

Dharma heirs of the earlier Venerable Weize of Fokuyan on Mount Tiantai

天台山雲居智禪師。嘗有華嚴院僧繼宗。問見性成佛其義云何。師曰。清淨之性本來湛然無有動搖。不屬有無淨穢長短取捨體自翛然。如是明見乃名見性。性即佛佛即性。故云見性成佛。曰性既清淨不屬有無。因何有見。師曰。見無所見。曰無所見因何更有見。師曰見處亦無。曰如是見時是誰之見。師曰。無有能見者。曰究竟其理如何。師曰。汝知否。妄計為有即有。能所乃得名迷。隨見生解便墮生死。明見之人即不然。終日見未嘗見。求見處體相不可得。能所俱絕。名為見性。曰此性遍一切處否。師曰。無處不遍。曰凡夫具否。師曰。上言無處不遍。豈凡夫而不具乎。曰因何諸佛菩薩不被生死所拘。而凡夫獨縈此苦。何曾得遍。師曰。凡夫於清淨性中。計有能所即墮生死。諸佛大士善知清淨性中不屬有無。即能所不立。曰若如是說。即有了不了人。師曰。了尚不可得。豈有能了人乎。曰至理如何。師曰。我以要言之。汝即應念。清淨性中無有凡聖。亦無了人不了人。凡之與聖二俱是名。若隨名生解即墮生死。若知假名不實。即無有當名者。又曰。此是極究竟處。若雲我能了彼不能了即是大病。見有淨穢凡聖亦是大病。作無凡聖解又屬撥無因果。見有清淨性可棲止亦大病。作不棲止解亦大病。然清淨性中雖無動搖。具不壞方便應用。及興慈運悲。如是興運之處。即全清淨之性。可謂見性成佛矣。繼宗踴躍。禮謝而退。

Chan Master Zhi of Yunju on Mount Tiantai. Once the monk Jizong of Huayan Cloister asked: "Seeing one's nature and becoming a Buddha: what is its meaning?" The master said: "The pure nature is originally clear and still, without any movement, not belonging to existence or non-existence, purity or defilement, long or short, taking or abandoning, its substance naturally free. To see it clearly in this way is called seeing the nature. The nature is the Buddha and the Buddha is the nature, and so it is said that seeing the nature one becomes a Buddha." He asked: "If the nature is pure and does not belong to existence or non-existence, why is there seeing?" The master said: "Seeing without anything seen." He asked: "If there is nothing seen, why is there further seeing?" The master said: "There is no place of seeing either." He asked: "When one sees thus, whose seeing is it?" The master said: "There is no one who sees." He asked: "What is the ultimate principle?" The master said: "Do you know? What is falsely reckoned to exist exists. Once subject and object are established, one is called deluded. Giving rise to understanding according to what is seen, one falls into birth and death. One who sees clearly is not like this. Seeing all day long, he has never seen. Seeking the place of seeing, its substance and marks cannot be found. When subject and object are both cut off, it is called seeing the nature." He asked: "Does this nature pervade all places?" The master said: "There is no place it does not pervade." He asked: "Do ordinary people have it?" The master said: "I said above that there is no place it does not pervade; how could ordinary people not have it?" He asked: "Why are the Buddhas and bodhisattvas not bound by birth and death, while ordinary people alone are entangled in this suffering? How can it be pervasive?" The master said: "Ordinary people, within the pure nature, reckon subject and object and so fall into birth and death. The Buddhas and great beings know well that within the pure nature nothing belongs to existence or non-existence, and so subject and object are not established." He asked: "If so, then there are those who understand and those who do not." The master said: "Even understanding cannot be found; how could there be anyone who understands?" He asked: "What is the ultimate principle?" The master said: "I will say it in essential words, and you should keep it in mind. In the pure nature there is neither ordinary person nor sage, and neither one who understands nor one who does not. 'Ordinary' and 'sage' are both only names. If one gives rise to understanding following names, one falls into birth and death. If one knows that provisional names are not real, there is nothing that bears that name." He added: "This is the utterly ultimate point. If one says I can understand and others cannot, that is a great sickness. To see purity and defilement, ordinary and sage, is also a great sickness. To take it as meaning there is no ordinary or sage is also to fall into denying cause and effect. To see a pure nature where one can dwell is also a great sickness. To take it as not dwelling is also a great sickness. Yet although in the pure nature there is no movement, it fully has indestructible skillful means to respond and use, and to arouse compassion and carry it out. The very places where this arousing and carrying out occur are wholly the pure nature, and one may say that one has seen the nature and become a Buddha." Jizong leapt for joy, bowed in thanks and withdrew.

第三十二祖忍大師。第一世旁出法嗣(第一世)

Collateral Dharma heirs of the Thirty-second Patriarch, Great Master Hongren, first generation (first generation)

北宗神秀禪師者(耶舍三藏誌雲。艮地生玄旨。通尊媚亦尊。比肩三九族。足下一毛分)開封尉氏人也。姓李氏。少親儒業博綜多聞。俄捨愛出家尋師訪道。至蘄州雙峰東山寺。遇五祖忍師以坐禪為務。乃歎伏曰。此真吾師也。誓心苦節以樵汲自役而求其道。忍默識之深加器重。謂之曰。吾度人多矣。至於悟解無及汝者。忍既示滅。秀遂住江陵當陽山。唐武后聞之召至都下。於內道場供養。特加欽禮。命於舊山置度門寺以旌其德。時王公士庶皆望塵拜伏。暨中宗即位尤加禮重。大臣張說嘗問法要執弟子之禮。師有偈示眾曰。

Chan Master Shenxiu of the Northern School (the records of the Tripitaka Master Yasas say: 'A profound meaning is born in the northeast, with Tong honored and Mei honored as well. Matching shoulders with the three nines of clans, one hair splits under his feet'), was a native of Weishi in Kaifeng, surnamed Li. In his youth he was close to Confucian studies and wide in learning. Before long he gave up his attachments and left home to seek a teacher and the Way. He went to the Dongshan Monastery at Shuangfeng in Qizhou and met the Fifth Patriarch Hongren, who made sitting meditation his work, and he sighed in admiration, saying: "This is truly my teacher." He vowed to practice with hardship and integrity, supporting himself by gathering firewood and drawing water while seeking the Way. Hongren silently recognized him and deeply valued him, saying to him: "I have taught many people, but as for awakened understanding, none has come up to you." After Hongren showed extinction, Shenxiu lived on Mount Dangyang in Jiangling. When Empress Wu of the Tang heard of him, she summoned him to the capital and had him provided for in the inner meditation hall, showing him special respect, and ordered that the Dumen Monastery be established on his old mountain to honor his virtue. At that time princes, dukes, scholars and commoners all bowed in the dust to see him. When Emperor Zhongzong took the throne, he showed him even greater courtesy. The minister Zhang Shuo once asked him about the essentials of the Dharma and took the position of a disciple. The master had a verse to show the assembly:

一切佛法自心本有將心外求

All the Buddha's teachings are originally in one's own mind. To seek outside the mind

捨父逃走

is like abandoning one's father and running away.

神龍二年於東都天宮寺入滅。賜諡大通禪師。羽儀法物。送殯於龍門。帝送至橋。王公士庶皆至葬所。張說及徵士盧鴻一各為碑誄。門人普寂義福等。並為朝野所重。

In the second year of Shenlong he entered extinction at the Tiangong Monastery in the Eastern Capital. He was posthumously named Chan Master Datong. With ceremonial escort and regalia his body was taken to Longmen for burial. The emperor accompanied it to the bridge, and princes, dukes, scholars and commoners all went to the burial site. Zhang Shuo and the retired scholar Lu Hongyi each wrote an epitaph. His disciples Puji, Yifu and others were all esteemed by court and countryside.

嵩嶽慧安國師(耶舍三藏誌雲。九女出人倫。八女絕婚姻。朽床添六腳。心祖眾中尊)荊州枝江人也。姓衛氏。隋文帝開皇十七年。括天下私度僧尼勘師雲。木無名。遂遁于山谷。大業中大發丁夫開通濟渠。饑殍相枕。師乞食以救之。獲濟者甚眾。煬帝徵師不赴。潛入太和山。暨帝幸江都海內擾攘。乃杖錫登衡嶽寺行頭陀行。唐貞觀中至黃梅。謁忍祖遂得心要。麟德元年遊終南山石壁因止焉。高宗嘗召師不奉詔。遍歷名跡至嵩少雲。是吾終焉之地也。自爾禪者輻湊。有坦然懷讓二人來參。問曰。如何是祖師西來意。師曰。何不問自己意。曰如何是自己意。師曰。當觀密作用。曰如何是密作用。師以目開合示之。然言下知歸更不他適。讓機緣不逗辭往曹谿。武后徵至輦下待以師禮。與神秀禪師同加欽重後嘗問師甲子。對曰不記。後曰。何不記耶。師曰。生死之身其若循環。環無起盡焉用記為。況此心流注中間無間。見漚起滅者乃妄想耳。從初識至動相。滅時亦只如此。何年月而可記乎。後聞稽顙信受。尋以神龍二年。中宗賜紫袈裟。度弟子二七人。仍延入禁中供養三年。又賜摩衲一副。師辭嵩嶽。是年三月三日囑門人曰。吾死已將屍向林中。待野火焚之。俄爾萬迴公來見師。猖狂握手言論。傍侍傾耳都不體會。至八日閉戶偃身而寂。春秋一百二十八(隋開皇二年壬寅生。唐景龍三年巳酉滅。時稱老安國師)門人遵旨舁置林間。果野火自然闍維。得舍利八十粒。內五粒色紅紫。留於宮中。至先天二年門人建浮圖。

National Teacher Hui'an of Mount Song (the records of the Tripitaka Master Yasas say: 'Nine women come out of the human relations, eight women cut off marriage. A rotten bed adds six legs, the mind-patriarch is honored among the crowd'), was a native of Zhijiang in Jingzhou, surnamed Wei. In the seventeenth year of Kaihuang under Emperor Wen of the Sui, when monks and nuns who had been ordained privately were searched out throughout the empire, he was questioned and said: "Originally I have no name." So he fled to the mountain valleys. In the Daye era, when large numbers of laborers were levied to open the Tongji Canal and the starved lay in heaps, the master begged for food to relieve them, and many were saved. Emperor Yang summoned him but he did not go, and secretly entered Mount Taihe. When the emperor visited Jiangdu and the whole land was in turmoil, he took his staff and climbed to Hengyue Monastery, practicing the ascetic dhuta practices. In the Zhenguan era of the Tang he went to Huangmei and visited Patriarch Hongren, and so obtained the essence of the mind. In the first year of Linde he traveled to the stone cliffs of Zhongnan and settled there. Emperor Gaozong once summoned him, but he did not accept the summons. He visited all the famous sites and arrived at Song and Shao, saying: "This is the place where I shall end." From then on Chan practitioners converged there like spokes to a hub. Two people, Tanran and Huairang, came to study, and asked: "What is the meaning of the Patriarch's coming from the West?" The master said: "Why do you not ask about your own meaning?" They asked: "What is one's own meaning?" The master said: "You should observe the secret function." They asked: "What is the secret function?" The master showed it by opening and closing his eyes. Tanran understood where to return upon hearing it and went nowhere else. Huairang's occasion did not fit, and he left for Caoxi. Empress Wu summoned him to the capital and treated him as a teacher, honoring him equally with Chan Master Shenxiu. Later she once asked the master about his cyclical age, and he replied: "I do not remember." The empress said: "Why do you not remember?" The master said: "The body of birth and death is like a cycle. A ring has no beginning or end, so what use is remembering? How much more so with this mind flowing on without interruption in between. One who sees bubbles arising and ceasing is merely having deluded thoughts. From the first consciousness to the moving appearance, and at the time of ceasing, it is just like this; what year or month could be remembered?" The empress, hearing this, bowed her head to the ground and accepted it with faith. Before long, in the second year of Shenlong, Emperor Zhongzong bestowed a purple kasaya and ordained fourteen disciples, and still invited him to the palace for three years of offerings, and also gave him a set of patched robes. The master took leave and returned to Mount Song. On the third day of the third month of that year he instructed his disciples: "When I die, place my body in the forest and let a wildfire burn it." Soon after, the Venerable Wanhui came to see the master, and in wild and unrestrained manner they clasped hands and talked, while the attendants listened with ears pricked, none understanding. On the eighth day he shut the door, lay down and passed into stillness. He was one hundred and twenty-eight years old. (Born in the renyin year, the second year of Kaihuang of the Sui, and passed in the jiyou year, the third year of Jinglong of the Tang. At that time he was called Old National Teacher An.) His disciples followed his wishes and carried him to the forest, and indeed a wildfire naturally cremated him, yielding eighty relics, of which five were reddish purple and were kept in the palace. In the second year of Xiantian, his disciples built a stupa.

袁州蒙山道明禪師者鄱陽人。陳宣帝之裔孫也。國亡落於民間。以其王孫甞受署。因有將軍之號。少於永昌寺出家慕道頗切。往依五祖法會極意研尋。初無解悟。及聞五祖密付衣法與盧行者。即率同意數十人。躡跡追逐至大庾嶺。師最先見餘輩未及。盧行者見師奔至。即擲衣缽於盤石曰。此衣表信可力爭耶。任君將去。師遂舉之如山不動。踟躇悚慄乃曰。我來求法非為衣也。願行者。開示於我。祖曰。不思善不思惡正恁麼時。阿那箇是明上坐本來面目。師當下大悟遍體汗流。泣禮數拜。問曰。上來密語密意外。還更別有意旨否。祖曰。我今與汝說者。即非密也。汝若返照自己面目。密卻在汝邊。師曰。某甲雖在黃梅隨眾。實未省自己面目。今蒙指授入處。如人飲水冷暖自知。今行者即是某甲師也。祖曰。汝若如是。則是吾與汝同師。黃梅善自護持。師又問。某甲向後宜往何所。祖曰。逢袁可止。遇蒙即居。師禮謝遽迴至嶺下。謂眾人曰。向陟崔嵬遠望杳無蹤跡。當別道尋之。皆以為然。師既迴。遂獨往廬山布水臺經三載。後始往袁州蒙山大唱玄化。初名慧明。以避師上字故名道明。弟子等盡遣過嶺南參禮六祖。

Chan Master Daoming of Mount Meng in Yuanzhou was a native of Poyang and a descendant of Emperor Xuan of the Chen. When the state fell he fell among the common people. Because he was a prince's descendant, he had once received an appointment, and therefore bore the title of general. In his youth he left home at Yongchang Monastery and longed intensely for the Way. He went to attend the Fifth Patriarch's assembly, researched earnestly, but at first had no understanding. When he heard that the Fifth Patriarch had secretly passed the robe and Dharma to the layman Lu, he led several dozen like-minded people and pursued his trail to Dayu Ridge. The master saw him first, and the others had not yet arrived. When the layman Lu saw the master rushing toward him, he threw the robe and bowl on a flat rock and said: "This robe is a token of faith; can it be fought over by force? Take it as you like." The master then tried to lift it, but it was as immovable as a mountain. Hesitating and trembling, he said: "I came to seek the Dharma, not the robe. I hope the practitioner will instruct me." The Patriarch said: "Not thinking of good, not thinking of evil, at just this moment, what is your original face, Venerable Ming?" The master had a great awakening on the spot, sweat flowed over his whole body, he wept and bowed several times, and asked: "Besides the secret words and secret meaning from before, is there any further meaning?" The Patriarch said: "What I am telling you now is not secret. If you turn the light back on your own face, the secret is on your side." The master said: "Although I followed the assembly at Huangmei, in truth I had not recognized my own face. Now that I have been given the entrance, it is like a person drinking water who knows for himself whether it is cold or warm. Now the practitioner is my teacher." The Patriarch said: "If you are like this, then you and I studied under the same teacher at Huangmei; take good care of it." The master asked again: "Where should I go from now on?" The Patriarch said: "Where you meet Yuan, you may stop; where you meet Meng, you may dwell." The master bowed in thanks and hurried back to the foot of the ridge, saying to the others: "Just now I climbed the high peak and looked far, and there was no trace; we should look for another path." All agreed. After the master returned, he went alone to the Bushui Terrace on Mount Lu, stayed three years, and later went to Mount Meng in Yuanzhou and greatly proclaimed the profound teaching. He was originally named Huiming, but to avoid the upper character of his teacher's name he was called Daoming. His disciples and others were sent across the ridge to the south to pay respects to the Sixth Patriarch.

前北宗神秀禪師法嗣(忍大師第二世法嗣)

Dharma heirs of the earlier Chan Master Shenxiu of the Northern School (second generation of Dharma heirs of Great Master Hongren)

五臺山巨玄禪師安陸人也。姓曹氏。幼稟業於明福院朗禪師。初講經論後參禪。會及造北宗。秀師問曰。白雲散處如何。師曰不昧。秀又問。到此間後如何。師曰。正見一枝生五葉。秀默許之。入室侍對庶幾無爽。尋至上黨寒嶺居焉。數歲之間眾盈千數。後於五臺山闡化。涉二十餘載入滅。年八十一。以唐開元十五年九月三日。奉全身入塔。

Chan Master Juxuan of Mount Wutai was a native of Anlu, surnamed Cao. In his youth he received training from Chan Master Lang at Mingfu Cloister. At first he lectured on sutras and treatises, and later studied Chan. When he visited the Northern School, Master Xiu asked: "Where white clouds scatter, what is it like?" The master said: "Not obscure." Xiu asked again: "After coming here, how is it?" The master said: "I see directly one branch producing five leaves." Xiu silently approved. In the interview room and attendance, there was almost no discrepancy. Before long he lived at Hanling in Shangdang. Within a few years the assembly numbered in the thousands. Later he taught on Mount Wutai, and after more than twenty years entered extinction at the age of eighty-one. In the ninth month, on the third day, of the fifteenth year of Kaiyuan of the Tang, his whole body was enshrined in a stupa.

河中府中條山智封禪師。姓吳氏。初習唯識論滯於名相。為知識所詰乃發憤罷講。遊行登武當山。見秀禪師疑心頓釋。思養聖胎乃辭去。居於蒲津安峰山。不下十年木食㵎飲。屬州牧衛文昇請歸城內。建新安國院居之。緇素歸依憧憧不絕。使君問曰。某今日後如何。師曰。日從濛氾出。照樹全無影。使君初不能諭。拱揖而退。少選開曉釋然自得。師來往中條山二十餘年。得其道者不可勝紀。滅後門人於州城北建塔焉。

Chan Master Zhifeng of Mount Zhongtiao in Hezhong Prefecture, surnamed Wu. At first he studied the Vijnaptimatra treatise and was stuck on names and forms. Challenged by a learned teacher, he became resolved, stopped lecturing, traveled to Mount Wudang, and met Chan Master Xiu, whereupon his doubts were suddenly dissolved. Wishing to nourish the sacred embryo, he took leave and lived on Mount Anfeng at Pujin for ten years without coming down, eating tree fruits and drinking from the stream. When the prefect Wei Wensheng invited him back to the city, he established the Xin'an Guoyuan for him to reside in. Monks and laity took refuge in him in endless streams. The prefect asked: "What about me from now on?" The master said: "The sun rises from Mengsi, and shining on the trees leaves no shadow." The prefect at first could not understand, and withdrew with a bow. After a while it became clear, and he was satisfied. The master traveled back and forth on Mount Zhongtiao for more than twenty years, and those who attained the Way were too many to record. After his extinction, his disciples built a stupa north of the prefectural city.

兗州降魔藏禪師趙郡人也。姓王氏。父為豪掾。師七歲出家。時屬野多妖鬼魅惑於人。師孤形制伏曾無少畏。故得降魔名焉。即依廣福院明讚禪師。出家服勤。受法後遇北宗盛化便誓摳衣。秀師問曰。汝名降魔。此無山精木怪。汝翻作魔耶。師曰。有佛有魔。秀曰。汝若是魔必住不思議境界。師曰。是佛亦空何境界之有。秀懸記之曰。汝與少皡之墟有緣。師尋入泰山。數稔學者雲集。一日告門人曰。吾今老朽物極有歸。言訖而逝壽九十一。

Chan Master Zang, the Demon-Subduer of Yanzhou, was a native of Zhao Commandery, surnamed Wang. His father was a powerful local clerk. The master left home at seven. At that time there were many goblins and ghosts in the wilds, bewitching people. The master subdued them alone, with not the least fear, and so won the name Demon-Subduer. He left home and served diligently under Chan Master Mingzan of Guangfu Cloister. After receiving the Dharma, he met the flourishing teaching of the Northern School and vowed to approach it in person. Master Xiu asked: "Your name is Demon-Subduer. There are no mountain spirits or tree goblins here; are you instead being a demon?" The master said: "There are Buddhas and there are demons." Xiu said: "If you are a demon, you must dwell in an inconceivable realm." The master said: "Even the Buddha is empty; what realm is there?" Xiu predicted: "You have an affinity with the ruins of Shaohao." Before long the master entered Mount Tai, and within a few years students gathered. One day he told his disciples: "I am now old and decayed; when things reach their limit they have a place to return." Having said this he passed away, at ninety-one.

壽州道樹禪師唐州人也。姓聞氏。幼探經籍。年將五十因遇高僧誘諭。遂誓出家。禮本部明月山慧文為師。師恥乎年長求法淹遲。勵志遊方無所不至。後歸東洛遇秀禪師。言下知微晚成法器。乃卜壽州三峰山結茅而居。常有野人服色素樸言譚詭異。於言笑外化作佛形及菩薩羅漢天仙等形。或放神光。或呈聲響。師之學徒覩之皆不能測。如此涉十年。後寂無形影。師告眾曰。野人作多色伎倆眩惑於人。只消老僧不見不聞。伊伎倆有窮。吾不見不聞無盡。唐寶歷元年示疾而終。壽九十二。明年正月建塔。

Chan Master Daoshu of Shouzhou was a native of Tangzhou, surnamed Wen. In his youth he explored the scriptures. Nearing fifty, he met a high monk who persuaded him, and so he vowed to leave home and took Huiwen of Mount Mingyue in that district as his teacher. The master was ashamed that he had been late to seek the Dharma at his age, and resolutely traveled everywhere. Later he returned to Dongluo and met Chan Master Xiu, and on hearing his words understood the subtle, becoming a vessel of the Dharma late in life. He chose Mount Sanfeng in Shouzhou and built a thatched hut there. There was often a wild man, dressed in plain colors, with strange speech, who in the course of talk and laughter would change into the form of a Buddha, bodhisattva, arhat, or heavenly immortal, sometimes emitting spiritual light, sometimes producing sounds. When the master's disciples saw it, none could fathom it. After ten years like this, it finally vanished without a trace. The master told the assembly: "The wild man used many colored tricks to dazzle people; all that is needed is that this old monk neither sees nor hears them. His tricks run out, but my not seeing and not hearing is endless." In the first year of Baoli of the Tang he showed illness and died, aged ninety-two. A stupa was built in the first month of the next year.

淮南都梁山全植禪師光州人也。姓芮氏。初結庵居止。太守衛文卿命本州長壽寺開法聚徒。文卿問曰。將來佛法隆替若何。師曰。真實之物無古無今亦無軌躅。有為之法四相遷流。法當陻厄。君侯可見。師年九十三而終。唐會昌四年甲子九月七日入塔。

Chan Master Quanzhi of Mount Duliang in Huainan was a native of Guangzhou, surnamed Rui. At first he built a hermitage and lived there. The prefect Wei Wenqing ordered him to open the Dharma and gather disciples at Changshou Monastery in that prefecture. Wenqing asked: "What will be the rise and decline of the Buddha-Dharma in the future?" The master said: "What is real has no past or present and leaves no track. Conditioned dharmas are carried along by the four marks. When the Dharma comes to be blocked, Your Lordship will see it." The master died at ninety-three. On the seventh day of the ninth month of the jiazi year, the fourth year of Huichang of the Tang, he was enshrined in a stupa.

前嵩嶽慧安國師法嗣

Dharma heirs of the earlier National Teacher Hui'an of Mount Song

洛京福先寺仁儉禪師。自嵩山罷問放曠郊𮠔。時謂之騰騰和尚。唐天冊萬歲中。天后詔入殿前。仰視天后良久曰。會麼。後曰不會。師曰。老僧持不語戒。言訖而出。翌日進短歌一十九首。天后覽而嘉之厚加賜賚。師皆不受。又令寫歌辭傳布天下。其辭並敷演真理。以警時俗唯了元歌一首盛行於世。

Chan Master Renjian of Fuxian Monastery in Luojing. After leaving the questioning at Mount Song, he roamed freely in the countryside. At that time he was called Teng-teng Heshang (the Carefree Monk). In the Tiance Wansui era of the Tang, the Empress Dowager summoned him to the front of the hall. He looked up at the Empress Dowager for a long time and said: "Do you understand?" She said: "I do not." The master said: "This old monk keeps the precept of silence." With this he left. The next day he presented nineteen short songs. The Empress Dowager read them with approval and gave him generous gifts. The master accepted none of them. She also ordered the song texts copied and circulated throughout the empire. Their words all expounded the true principle in order to admonish the age, and only the Song of Understanding the Source became widespread in the world.

嵩嶽破灶墮和尚不稱名氏。言行叵測隱居嵩嶽。山塢有廟甚靈。殿中唯安一灶。遠近祭祠不輟。烹殺物命甚多。師一日領侍僧入廟。以杖敲灶三下雲。咄此灶。只是泥瓦合成。聖從何來靈從何起。恁麼烹宰物命。又打三下。灶乃傾破墮落(安國師號為破灶墮)須臾有一人青衣峨冠。忽然設拜師前。師曰。是什麼人。雲我本此廟灶神。久受業報。今日蒙師說無生法。得脫此處生在天中。特來致謝。師曰。是汝本有之性。非吾彊言。神再禮而沒。少選侍僧等問師雲。某等諸人久在和尚左右。未蒙師苦口直為某等。灶神得什麼徑旨便得生天。師曰。我只向伊道。是泥瓦合成。別也無道理為伊。侍僧等立而無言。師曰會麼。主事雲。不會。師曰。本有之性為什麼不會。侍僧等乃禮拜。師曰。墮也墮也。破也破也。後有義豐禪師。舉白安國師。國師歎曰。此子會盡物我一如。可謂如朗月處空無不見者。難遘伊語脈。豐禪師乃低頭叉手而問雲。未審什麼人遘他語脈。國師曰。不知者。又僧問。物物無形時如何。師曰。禮即唯汝非我。不禮即唯我非汝。其僧乃禮謝。師曰。本有之物物非物也。所以道心能轉物即同如來。又僧問。如何是修善行人。師曰。捻槍帶甲。雲如何是作惡行人。師曰。修禪入定。僧雲。某甲淺機請師直指。師曰。汝問我惡惡不從善。汝問我善善不從惡。良久又曰。會麼。僧。雲不會。師曰。惡人無善念。善人無惡心。所以道。善惡如浮雲。俱無起滅處。其僧從言下大悟。有僧從牛頭處來。師乃曰。來自何人法會。僧近前叉手繞師一匝。而出。師曰。牛頭會下不可有此人。僧乃迴師上邊叉手而立。師雲。果然果然。僧卻問雲。應物不由他時如何。師曰。爭得不由他僧雲。恁麼即順正歸原去也。師曰。歸原何順。僧雲。若非和尚幾錯招愆。師曰。猶是未見四祖時道理也見後通將來。僧卻繞師一匝而出。

The Monk Who Smashed the Stove on Mount Song did not give his name. His words and conduct were unfathomable, and he lived in seclusion on Mount Song. In a mountain hollow there was a very efficacious shrine, with only one stove placed in the hall; sacrifices were offered near and far without cease, and many living creatures were boiled and killed. One day the master led his attendant monks into the shrine, and struck the stove three times with his staff, saying: "Ha, this stove is only made of clay and tile. From where does its sanctity come, and from where does its efficacy arise, that it boils and slaughters living creatures like this?" He struck it three more times, and the stove tilted, broke and fell. (The National Teacher An was named the one who smashed the stove.) In a moment a man in blue clothing and a tall cap suddenly bowed before the master. The master said: "Who are you?" He said: "I was originally the stove god of this shrine and have long suffered karmic retribution. Today, having received the master's teaching of no-birth, I have been freed from this place and born among the gods, and I have come specially to thank you." The master said: "It is your original nature; I did not force it on you." The god bowed again and vanished. After a while, the attendant monks and others asked the master: "We have been long by the Venerable's side and have not had the master's earnest and direct teaching. What essential point did the stove god get that he was able to be born in heaven?" The master said: "I simply told him it is made of clay and tile. There was no other principle for him." The attendants stood without words. The master said: "Do you understand?" The steward said: "I do not." The master said: "Your original nature, why do you not understand?" The attendants then bowed. The master said: "Fallen! Fallen! Broken! Broken!" Later Chan Master Yifeng recounted this to National Teacher An. The National Teacher sighed and said: "This man has understood things and self as one; one may say he is like the bright moon in space, seen by all. It is hard to meet his line of speech." Chan Master Feng bowed his head, joined his hands and asked: "May I ask who can meet his line of speech?" The National Teacher said: "One who does not know." Another monk asked: "What is it when things are formless?" The master said: "If I bow, then only you and not I; if I do not bow, then only I and not you." The monk bowed in thanks. The master said: "The original thing, a thing that is not a thing. Hence it is said: if the mind can turn things, one is the same as the Tathagata." Another monk asked: "What is a person who cultivates good deeds?" The master said: "One who holds a spear and wears armor." He asked: "What is a person who does evil?" The master said: "One who practices Chan and enters samadhi." The monk said: "My capacity is shallow; please point it out directly." The master said: "If you ask me about evil, evil does not come from good; if you ask me about good, good does not come from evil." After a long while he added: "Do you understand?" The monk said: "I do not." The master said: "An evil person has no good thoughts, and a good person has no evil mind. Hence it is said: good and evil are like floating clouds, with no place of arising or ceasing." The monk was greatly awakened on hearing this. A monk came from Niutou. The master asked: "From whose assembly do you come?" The monk stepped forward, joined his hands, circled the master once and went out. The master said: "There cannot be such a person in the Niutou assembly." The monk then returned to above the master, joined his hands and stood. The master said: "Indeed, indeed." The monk asked in turn: "What is it when responding to things does not depend on others?" The master said: "How can one not depend on others?" The monk said: "In that case, it is conforming to the correct and returning to the source." The master said: "What conforming is there in returning to the source?" The monk said: "If not for the Venerable, I would almost have made an error." The master said: "This is still the principle from before seeing the Fourth Patriarch. After seeing him, it passes through." The monk circled the master once more and went out.

師曰。順正之道今古如然。僧作禮。又僧侍立久。師乃曰。祖祖佛佛只說如人。本性本心別無道理。會取會取。僧禮謝。師乃以拂子打之曰。一處如是千處亦然。僧乃叉手近前應喏一聲。師曰。更不信更不信。僧問。如何是大闡提人。師曰。尊重禮拜。又問。如何是大精進人。師曰。毀辱瞋恚。其後莫知所終。

The master said: "The way of conforming to the correct is the same now as in the past." The monk bowed. Another monk stood in attendance for a long time. The master then said: "Buddha after Buddha, patriarch after patriarch, speak only of a person's original nature and original mind; there is no other principle. Understand it, understand it." The monk bowed in thanks. The master struck him with his whisk and said: "If it is so in one place, it is so in a thousand places." The monk joined his hands, stepped forward and answered with a respectful "Yes." The master said: "You still do not believe, you still do not believe." A monk asked: "What is a great icchantika?" The master said: "Respectful bowing." He asked again: "What is a person of great diligence?" The master said: "Reviling and anger." His end afterward is unknown.

嵩嶽元珪禪師伊闕人也。姓李氏。幼歲出家。唐永淳二年受具戒隷閑居寺。習毘尼無解。後謁安國師。印以真宗頓悟玄旨。遂卜廬於嶽之龐塢。一日有異人者。峨冠袴褶而至。從者極多。輕步舒徐稱謁大師。師覩其形貌奇偉非常。乃諭之曰。善來仁者。胡為而至。彼曰。師寧識我耶。師曰。吾觀佛與眾生等。吾一目之豈分別耶。彼曰。我此嶽神也。能生死於人。師安得一目我哉。師曰。吾本不生汝焉能死。吾視身與空等。視吾與汝等。汝能壞空與汝乎。苟能壞空及壞汝。吾則不生不滅也。汝尚不能如是。又焉能生死吾耶。神稽首曰。我亦聰明正直於餘神。詎知師有廣大之智辯乎。願授以正戒令我度世。師曰。汝既乞戒即既戒也。所以者何。戒外無戒又何戒哉。神曰此理也。我聞茫昧。止求師戒。我身為門弟子。師即為張坐秉鑪正幾曰。付汝五戒。若能奉持即應曰能。不能即曰否。神曰。謹受教。師曰。汝能不婬乎。曰亦娶也。師曰。非謂此也。謂無羅欲也。曰能。師曰。汝能不盜乎。曰何乏我也焉有盜取哉。師曰。非謂此也。謂饗而福淫。不供而禍善也。曰能。師曰。汝能不殺乎。曰實司其柄。焉曰不殺。師曰。非謂此也。謂有濫誤疑混也。曰能。師曰。汝能不妄乎。曰我正直焉能有妄乎。師曰。非謂此也。謂先後不合天心也。曰能。師曰。汝不遭酒敗乎。曰能。師曰。如上是為佛戒也。又言。以有心奉持。而無心拘執。以有心為物。而無心想身。能如是則先天地生不為精。後天地死不為老。終日變化而不為動。畢盡寂默而不為休。悟此則雖娶非妻也。雖饗非取也。雖柄非權也。雖作非故也。雖醉非惛也。若能無心於萬物。則羅欲不為婬福淫禍善不為盜。濫誤疑混不為殺。先後違天不為妄。惛荒顛倒不為醉。是謂無心也。無心則無戒。無戒則無心。無佛無眾生。無汝及無我。無汝孰為戒哉。神曰。

Chan Master Yuangui of Mount Song was a native of Yique, surnamed Li. He left home in his youth. In the second year of Yongchun of the Tang he received the full precepts, belonged to Xianju Monastery, and studied the vinaya without understanding. Later he visited National Teacher An, who sealed him with the true teaching, and he suddenly awakened to the profound meaning, and built a hut at Pangwu on the mountain. One day a strange person in a tall cap and trousers and coat came with a great many followers, walking lightly and slowly, and announced he wished to visit the great master. The master saw that his appearance was extraordinary and said: "Welcome, sir; for what reason have you come?" The man said: "Master, do you recognize me?" The master said: "I see Buddhas and sentient beings as equal. When I look at them with one eye, do I make distinctions?" The man said: "I am the spirit of this mountain and can give life and death to people. How can you look at me with one eye?" The master said: "I am originally unborn; how could you cause me to die? I see the body as equal to space, and see myself as equal to you. Can you destroy space and yourself? If you could destroy space and destroy yourself, I would be without birth and without death. You cannot even do that; how could you cause me to be born or die?" The spirit bowed his head and said: "I too am more intelligent and upright than the other spirits, but how could I have known that the master has such vast wisdom and eloquence? I wish you would give me the proper precepts so that I can save the world." The master said: "Since you have requested the precepts, you are already in the precepts. Why? Outside the precepts there are no precepts; what precepts are there?" The spirit said: "I am bewildered on hearing this principle, and I only ask the master's precepts and wish to become your disciple." The master then set up a seat for him, took up the incense burner, arranged the table, and said: "I confer the five precepts on you. If you can uphold them, say you can; if you cannot, say no." The spirit said: "I respectfully receive your teaching." The master said: "Can you refrain from sexual misconduct?" He said: "I also marry." The master said: "I do not mean that, I mean to be without entangling desire." He said: "I can." The master said: "Can you refrain from stealing?" He said: "What have I ever lacked, so that I would steal?" The master said: "I do not mean that, I mean accepting offerings and giving blessings to the licentious, and not receiving offerings and bringing misfortune to the good." He said: "I can." The master said: "Can you refrain from killing?" He said: "In truth I hold the handle of it; how can I say I do not kill?" The master said: "I do not mean that, I mean to be subject to excess, error, doubt and confusion." He said: "I can." The master said: "Can you refrain from falsehood?" He said: "I am upright; how could I have falsehood?" The master said: "I do not mean that, I mean acting earlier or later contrary to the mind of Heaven." He said: "I can." The master said: "Will you not be ruined by wine?" He said: "I can." The master said: "The above are the Buddha's precepts." He added: "Uphold them with a mind, yet hold to them without a mind; act for things with a mind, yet think of the body without a mind. If you can do this, then, being born before heaven and earth you do not become a spirit, dying after heaven and earth you do not grow old, transforming all day yet not moving, utterly silent yet not resting. Realizing this, though you marry it is not a wife, though you receive offerings it is not taking, though you hold the handle it is not authority, though you act it is not deliberate, though you drink it is not confusion. If you can be without a mind toward the ten thousand things, then entangling desire is not misconduct, giving blessings to the licentious and misfortune to the good is not stealing, excess, error, doubt and confusion are not killing, acting earlier or later against Heaven is not falsehood, and confused, wild, inverted states are not drunkenness; this is called no-mind. With no-mind there are no precepts, and with no precepts there is no-mind. There is no Buddha and no sentient being, no you and no I. With no you, who would hold the precepts?" The spirit said:

我神通亞佛。師曰。汝神通十句五能五不能。佛則十句七能三不能。神悚然避席跪啟曰。可得聞乎。師曰。汝能戾上帝。東天行而西七曜乎。曰不能。師曰。汝能奪地祇。融五嶽而結四海乎。曰不能。師曰。是謂五不能也。佛能空一切相成萬法智。而不能即滅定業。佛能知群有性窮億劫事。而不能化導無緣。佛能度無量有情。而不能盡眾生界。是謂三不能也。定業亦不牢久。無緣亦謂一期。眾生界本無增減。更無一人能主有法。有法無主是謂無法無法無主是謂無心。如我解佛亦無神通也。但能以無心通達一切法爾。神曰。我誠淺昧未聞空。義師所授戒我當奉行。今願報慈德効我所能。師曰。吾觀身無物觀法無常。塊然更有何欲。神曰。師必命我為世間事。展我小神功。使已發心初發心未發心不信心必信心五等人。目我神蹤。知有佛有神有能有不能有自然有非自然者。師曰。無為是無為是。神曰。佛亦使神護法。師寧隳叛佛耶。願隨意垂誨。師不得已而言曰。東巖寺之障。莽然無樹。北岫有之。而皆(舊本作背字)非屏擁。汝能移北樹於東嶺乎。神曰。已聞命矣。然昏夜間必有諠動。願師無駭。即作禮辭去。師門送而且觀之。見儀衛逶迤如王者之狀。嵐靄煙霞紛綸間錯。幢幡環珮凌空隱沒焉。其夕果有暴風吼雷奔雲震電。棟宇搖蕩宿鳥聲諠。師謂眾曰。無怖無怖。神與我契矣。詰旦和霽。則北巖松栝盡移東嶺森然行植。師謂其徒曰。吾沒後無令外知。若為口實人將妖我。以開元四年丙辰歲。囑門人曰。吾始居寺東嶺。吾滅汝必寘吾骸於彼。言訖若委蛻焉。春秋七十三。門人建塔焉。

(The spirit continued:) "My spiritual powers are second only to the Buddha's." The master said: "Of your spiritual powers, in ten items five are possible and five impossible. The Buddha's are seven possible and three impossible." The spirit startled, left his seat, knelt and asked: "May I hear them?" The master said: "Can you go against the Supreme Lord, make heaven turn east and the seven luminaries turn west?" He said: "I cannot." The master said: "Can you seize from the earth spirits, melt the five peaks and join the four seas?" He said: "I cannot." The master said: "These are what I call the five impossibles. The Buddha can empty all marks and accomplish the wisdom of the ten thousand dharmas, but cannot immediately extinguish fixed karma. The Buddha can know the nature of all beings and exhaust the affairs of billions of eons, but cannot transform and guide those with no affinity. The Buddha can save countless sentient beings, but cannot exhaust the realm of beings. These are the three impossibles. Fixed karma is not lasting either, lack of affinity is only for a period, and the realm of beings originally neither increases nor decreases. Moreover no one can be master of existing dharmas. If existing dharmas have no master, that is called no dharma; if no dharma has no master, that is called no mind. As I understand it, the Buddha has no spiritual powers either, and is merely able to penetrate all dharmas with no-mind." The spirit said: "I am truly shallow and ignorant and have not heard the meaning of emptiness. The precepts the master has given I shall uphold. Now I wish to repay your kindness and offer what I can do." The master said: "I observe the body as without thing and observe dharmas as impermanent; being a lump of matter, what further desire do I have?" The spirit said: "You must command me to do something in the world, to show my small spiritual power, so that the five kinds of people, those who have already aroused the mind, those who have just aroused it, those who have not aroused it, those without faith and those certain to have faith, will see my spiritual traces and know that there are Buddhas, spirits, things that can be done and things that cannot, the natural and the not natural." The master said: "Non-doing is right, non-doing is right." The spirit said: "The Buddha also has spirits protect the Dharma; do you mean to reject and oppose the Buddha? I hope you will instruct me as you wish." The master, having no choice, said: "The screen of the East Cliff Monastery is bare, with no trees. On the North Ridge there are trees, but they do not (old edition has a different character here) serve as a screen. Can you move the trees of the north to the eastern ridge?" The spirit said: "I have heard your command. But in the dark of night there will certainly be a commotion; I hope the master will not be alarmed." He bowed and took his leave. The master saw him off to the gate and watched; he saw an escort winding along like a king's retinue, with mountain mist and haze mingled, banners and jade pendants flickering in the sky and disappearing. That night there were indeed violent winds and roaring thunder, racing clouds and shaking lightning, the beams and eaves rocked, and the roosting birds cried. The master said to the assembly: "Do not be afraid, do not be afraid. The spirit and I have made an agreement." The next morning the weather was clear and calm, and the pines and junipers of the northern cliff had all moved to the eastern ridge, standing in dense rows. The master told his disciples: "After I die, do not let outsiders know. If it becomes a topic, people will take me for a sorcerer." In the bingchen year, the fourth year of Kaiyuan, he instructed his disciples: "I first lived on the eastern ridge of the monastery. After I die, you must place my remains there." After saying this, he passed as if shedding a skin. He was seventy-three. His disciples built a stupa.

前嵩山普寂禪師法嗣忍大師(第三世)

Dharma heirs of the earlier Chan Master Puji of Mount Song, third generation of Great Master Hongren

終南山惟政禪師平原人也。姓周氏。受業於本。州延和寺詮澄法師。得法於嵩山普寂禪師。既決了真詮。即入太一山中。學者盈室。唐大和中文宗嗜蛤蜊。沿海官吏先時遞進。人亦勞止。一日御饌中有擘不張者。帝以其異即焚香禱之。俄變為菩薩形。梵相具足。即貯以金粟檀香合覆以美錦。賜興善寺。令眾僧瞻禮。因問群臣。斯何祥也。或言太一山有惟政禪師。深明佛法博聞彊識。帝即令召至問其事。師曰。臣聞物無虛應。此乃啟陛下之信心耳。故契經云。應以此身得度者。即現此身而為說法。帝曰。菩薩身已現。且未聞說法。師曰。陛下覩此為常非常耶。信非信耶。帝曰。希奇之事朕深信焉。師曰。陛下已聞說法了。時皇情悅豫得未曾有。詔天下寺院各立觀音像以答殊休。因留師於內道場。累辭入山。復詔令住聖壽寺。至武宗即位。師忽入終南山隱居。人問其故。師曰。吾避仇矣。後終於山舍。年八十七。闍維收舍利四十九粒。以會昌三年九月四日入塔。

Chan Master Weizheng of Mount Zhongnan was a native of Pingyuan, surnamed Zhou. He received training from Dharma Master Quancheng of Yanhe Monastery in that prefecture, and obtained the Dharma from Chan Master Puji of Mount Song. Having resolved the true meaning, he entered Mount Taiyi, where his students filled the rooms. In the Dahe era of the Tang, Emperor Wenzong was fond of clams, and officials along the coast sent them in advance, so that people were also toiling. One day among the imperial dishes there was one that could not be pried open, and the emperor, finding it strange, burned incense and prayed. In an instant it changed into the form of a bodhisattva, with all the Brahma marks complete, and so he stored it in a gold-millet sandalwood box covered with fine brocade and gave it to Xingshan Monastery for the monks to view and bow to. He then asked his ministers: "What omen is this?" Someone said that on Mount Taiyi there was Chan Master Weizheng, who deeply understood the Buddha-Dharma and was learned and had a strong memory. The emperor summoned him and asked about it. The master said: "Your servant has heard that things do not respond in vain; this is to open Your Majesty's faith. Therefore the sutra says: to those who should be saved by this body, one manifests this body and teaches the Dharma." The emperor said: "The bodhisattva's body has appeared, but I have not yet heard it teach the Dharma." The master said: "Does Your Majesty see this as permanent or impermanent? As faith or not faith?" The emperor said: "For a rare event I have deep faith." The master said: "Your Majesty has already heard the Dharma taught." At that time the emperor was delighted, as never before, and ordered monasteries throughout the empire to set up images of Guanyin in response to the extraordinary blessing. He kept the master in the inner meditation hall, and the master repeatedly asked to return to the mountain, and was then ordered to live at Shengshou Monastery. When Emperor Wuzong took the throne, the master suddenly entered Mount Zhongnan to live in seclusion. When people asked the reason, he said: "I am avoiding an enemy." He later died in a mountain dwelling, at eighty-seven. He was cremated, yielding forty-nine relics, and was enshrined in a stupa on the fourth day of the ninth month of the third year of Huichang.

益州無相禪師法嗣忍大師(第四世)

Dharma heirs of Chan Master Wuxiang of Yizhou, fourth generation of Great Master Hongren

益州保唐寺無住禪師。初得法於無相大師。乃居南陽白崖山。專務宴寂經累歲。學者漸至勤請不已。自此垂誨。雖廣演言教而唯以無念為宗。唐相國杜鴻漸出撫坤維。聞師名思一瞻禮。大歷元年九月。遣使到山延請。時節度使崔寧。亦命諸寺僧徒遠出迎引。十月一日至空慧寺。時杜公與戎帥。召三學碩德俱會寺中致禮訖。公問曰。頃聞師嘗駐錫於此。而後何往耶。曰無住性好疎野多泊山間。自賀蘭五臺周遊勝境。聞先師居貴封大慈寺說最上乘。遂遠來摳衣忝預函丈。後棲遲白崖已逾多載。今幸相公見召。敢不從命。公曰。弟子聞金和尚說無憶無念莫妄三句法門是否。曰然。公曰。此三句是一是三。曰無憶名戒。無念名定。莫妄名慧。一心不生具戒定慧。非一非三也。公曰。後句妄字莫是從心之忘乎。曰從女者是也。公曰。有據否。曰法句經云。若起精進心是妄非精進。若能心不妄精進無有涯。公聞疑情盪焉。又問。師還以三句示人否。曰對初心學人還令息念澄停識浪。水清影現。悟無體念。寂滅現前。無念亦不立也。於時庭樹鵶鳴。公問。師聞否。曰聞。鵶去已。又問。師聞否。曰聞。公曰。鵶去無聲云何言聞。師乃普告大眾。佛世難值正法難聞。各各諦聽。聞無有聞非關聞性。本來不生何曾有滅。有聲之時是聲塵自生。無聲之時是聲塵自滅。而此聞性不隨聲生不隨聲滅。悟此聞性則免聲塵之所轉。當知聞無生滅。聞無去來。公與僚屬大眾稽首。又問。何名第一義。第一義者從何次第得入。師曰。第一義者無有次第。亦無出入。世諦一切有。第一義即無。諸法無性性說名第一義。佛言。有法名俗諦。無性第一義。公曰。如師開示實不可思議。公又曰。弟子性識微淺。昔因公暇撰得起信論章疏兩卷。可得稱佛法否。師曰。夫造章疏皆用識心。思量分別有為有作。起心動念然可造成。據論文雲。

Chan Master Wuzhu of Baotang Monastery in Yizhou. He first obtained the Dharma from Great Master Wuxiang and lived on Baiya Mountain in Nanyang, devoting himself to quiet stillness for years. Students gradually arrived, and when they requested unceasingly he began to give instruction. Although he expounded the teaching widely, he took only no-thought as his principle. The Tang chancellor Du Hongjian, going out to pacify the southwest, heard of the master and wished to pay respects. In the ninth month of the first year of Dali, he sent a messenger to the mountain to invite him. At that time the military governor Cui Ning also ordered the monks of various monasteries to go far out to welcome him. On the first day of the tenth month he arrived at Konghui Monastery. At that time Duke Du and the military commander gathered the eminent virtuous monks of the three studies at the monastery, and after the courtesies were completed, the duke asked: "I recently heard that the master once stayed here; where did you go afterward?" He said: "Wuzhu is by nature fond of the wild and often stays in the mountains. I traveled to scenic places from Helan to Wutai, and hearing that my late teacher taught the supreme vehicle at Daci Monastery in your territory, I came from afar to be his student and humbly took a place at his seat. Afterward I lingered at Baiya for many years. Now I am fortunate to be summoned by the chancellor and dare not disobey." The duke said: "I have heard that Venerable Kim teaches the three-phrase teaching of no-recollection, no-thought and no-delusion; is that so?" He said: "Yes." The duke said: "Are these three phrases one or three?" He said: "No-recollection is called precepts, no-thought is called concentration, and no-delusion is called wisdom. When a single mind does not arise, one possesses precepts, concentration and wisdom, neither one nor three." The duke said: "The character 'wang' (delusion) in the last phrase, is it not the one with the heart radical meaning forgetting?" He said: "It is the one with the woman radical." The duke said: "Is there a basis?" He said: "The Dharmapada Sutra says: If one arouses a diligent mind, it is delusion and not diligence; if the mind can be without delusion, diligence has no limit." Hearing this, the duke's doubts were completely cleared. He asked again: "Do you still show people the three phrases?" He said: "For beginners, I still have them put a stop to thoughts and settle the waves of consciousness. When the water is clear, the reflection appears; realizing that there is no substance to thought, stillness appears before one, and even no-thought is not established." At that time a crow cawed in a tree in the courtyard. The duke asked: "Master, do you hear it?" He said: "I hear it." After the crow had gone, he asked again: "Master, do you hear it?" He said: "I hear." The duke said: "The crow has gone and there is no sound; how can you say you hear?" The master then addressed the whole assembly: "A Buddha's age is hard to meet and the true Dharma is hard to hear. Each of you listen carefully. Hearing has no hearing and is not related to the nature of hearing. It is originally unborn; how could it ever cease? When there is sound, the sound-dust arises by itself; when there is no sound, the sound-dust ceases by itself. But this nature of hearing does not arise with sound and does not cease with sound. Realizing this nature of hearing, one avoids being turned by sound-dust. Know that hearing has no arising or ceasing and hearing has no coming or going." The duke and his officials and the assembly bowed their heads to the ground. He asked again: "What is called the first principle? By what stages is the first principle entered?" The master said: "The first principle has no stages and no entering or leaving. In conventional truth, all exists; in the first principle there is none. All dharmas have no nature, and this nature is called the first principle. The Buddha said: the dharma that exists is called conventional truth; no-nature is the first principle." The duke said: "As the master has explained, it is truly inconceivable." The duke added: "My nature and consciousness are shallow. In the past, in my free time from official duties, I composed a commentary on the Awakening of Faith in two fascicles; can it be called Buddha-Dharma?" The master said: "All who compose commentaries use the discriminating mind, with thinking and distinguishing, with doing and making, and only by arousing thoughts can they be composed. According to the treatise:

當知一切法從本以來。離言說相。離名字相。離心緣相。畢竟平等無有變異。唯有一心故名真如。今相公著言說相。著名字相。著心緣相。既著種種相。云何是佛法。公起作禮曰。弟子亦曾問諸供奉大德。皆讚弟子不可思議。當知彼等但徇人情。師今從理解說合心地法。實是真理不可思議。公又問。云何不生。云何不滅。如何得解脫。師曰。見境心不起名不生。不生即不滅。既無生滅即不被前塵所縛。當處解脫。不生名無念。無念即無滅。無念即無縛。無念即無脫。舉要而言。識心即離念。見性即解脫。離識心見性外。更有法門證無上苦提者。無有是處。公曰。何名識心見性。師曰。一切學道人隨念流浪。蓋為不識真心。真心者。念生亦不順生。念滅亦不依寂。不來不去。不定不亂。不取不捨。不沈不浮。無為無相。活鱍鱍平常自在。此心體畢竟不可得。無可知覺。觸目皆如無非見性也。公與大眾作禮。稱讚踴躍而去。後居保唐寺而終。

(The master continued:) 'Know that all dharmas from the beginning are free from the mark of speech, free from the mark of names, free from the mark of mental conditioning, ultimately equal, without change, with only one mind, and so are called suchness.' Now the chancellor is attached to the mark of speech, attached to the mark of names, attached to the mark of mental conditioning. Having attached to such marks, how can it be Buddha-Dharma?" The duke rose and bowed, saying: "I once asked the various honored virtuous monks, and all praised me as inconceivable. I know those people were only following human sentiment. The master's explanation now, according to principle, accords with the dharma of the mind-ground and is truly the real principle, inconceivable." The duke asked further: "How is it not arising? How is it not ceasing? How does one attain liberation?" The master said: "When the mind does not arise on seeing an object, it is called not arising. Not arising is not ceasing. Since there is no arising or ceasing, one is not bound by the former dust, and at that very place is liberated. Not arising is called no-thought. No-thought is no ceasing. No-thought is no bondage. No-thought is no liberation. To put it briefly, to recognize the mind is to be free from thought, and to see the nature is liberation. Apart from recognizing the mind and seeing the nature, to claim there is another Dharma gate by which to realize supreme enlightenment is impossible." The duke said: "What is called recognizing the mind and seeing the nature?" The master said: "All students of the Way drift along with thoughts only because they do not recognize the true mind. The true mind does not follow a thought when it arises, does not rely on stillness when it ceases, neither comes nor goes, is neither settled nor disturbed, neither takes nor abandons, neither sinks nor floats, is unconditioned and without marks, lively and ordinary and free. The substance of this mind ultimately cannot be found and cannot be known. Whatever meets the eye is thus, and nothing is not seeing the nature." The duke and the assembly bowed, praised him and left jubilantly. Later he lived at Baotang Monastery and died there.

第三十三祖慧能大師

The Thirty-third Patriarch, Great Master Huineng

第三十三祖慧能大師法嗣四十三人西印度堀多三藏

Forty-three Dharma heirs of the Thirty-third Patriarch, Great Master Huineng. The Tripitaka Master Gupta of West India

韶州法海禪師

Chan Master Fahai of Shaozhou

吉州志誠禪師

Chan Master Zhicheng of Jizhou

匾簷山曉了禪師

Chan Master Xiaoliao of Biandan Mountain

河北智隍禪師

Chan Master Zhihuang of Hebei

洪州法達禪師

Chan Master Fada of Hongzhou

壽州智通禪師

Chan Master Zhitong of Shouzhou

江西志徹禪師

Chan Master Zhiche of Jiangxi

信州智常禪師

Chan Master Zhichang of Xinzhou

廣州志道禪師

Chan Master Zhidao of Guangzhou

廣州法性寺印宗和尚

Venerable Yinzong of Faxing Monastery in Guangzhou

吉州青原山行思禪師

Chan Master Xingsi of Mount Qingyuan in Jizhou

南嶽懷讓禪師

Chan Master Huairang of Nanyue

溫州永嘉玄覺禪師

Chan Master Xuanjue of Yongjia in Wenzhou

司空山本淨禪師

Chan Master Benjing of Mount Sikong

婺州玄策禪師

Chan Master Xuance of Wuzhou

曹谿令韜禪師

Chan Master Lingtao of Caoxi

西京光宅寺慧忠禪師

Chan Master Huizhong of Guangzhai Monastery in the Western Capital

西京荷澤寺神會禪師(已上一十九人見錄)

Chan Master Shenhui of Heze Monastery in the Western Capital (the above nineteen are recorded)

韶州祇陀禪師

Chan Master Zhituo of Shaozhou

撫州淨安禪師

Chan Master Jing'an of Fuzhou

嵩山尋禪師

Chan Master Xun of Mount Song

羅浮山定真禪師

Chan Master Dingzhen of Mount Luofu

南嶽堅固禪師

Chan Master Jiangu of Nanyue

制空山道進禪師

Chan Master Daojin of Mount Zhikong

善快禪師

Chan Master Shankuai

韶山緣素禪師

Chan Master Yuansu of Shaoshan

宗一禪師

Chan Master Zongyi

會稽秦望山善現禪師

Chan Master Shanxian of Mount Qinwang in Kuaiji

南嶽梵行禪師

Chan Master Fanxing of Nanyue

幷州自在禪師

Chan Master Zizai of Bingzhou

西京鹹空禪師

Chan Master Xiankong of the Western Capital

峽山泰祥禪師

Chan Master Taixiang of Xiashan

光州法淨禪師

Chan Master Fajing of Guangzhou

清涼山辯才禪師

Chan Master Biancai of Mount Qingliang

廣州吳頭陀

The ascetic Wu of Guangzhou

道英禪師

Chan Master Daoying

智本禪師

Chan Master Zhiben

廣州清苑法真禪師

Chan Master Fazhen of Qingyuan in Guangzhou

玄楷禪師

Chan Master Xuankai

曇璀禪師

Chan Master Tancui

韶州刺史韋據

Wei Ju, prefect of Shaozhou

義興孫菩薩(已上二十四人無機緣語句不錄)

The Bodhisattva Sun of Yixing (the above twenty-four have no encounter dialogue and are not recorded)

第三十三祖慧能大師者。俗姓盧氏。其先範陽人。父行瑫武德中左宦於南海。之新州遂占籍焉。三歲喪父。其母守志鞠養。及長家尤貧窶。師樵採以給。一日負薪至市中。聞客讀金剛經。悚然問其客曰。此何法也。得於何人。客曰。此名金剛經。得於黃梅忍大師。師遽告其母以為法尋師之意。直抵韶州遇高行士劉志略結為交友。尼無盡藏者。即志略之姑也。常讀涅槃經。師暫聽之即為解說其義。尼遂執卷問字。師曰。字即不識。義即請問。尼曰。字尚不識曷能會義。師曰。諸佛妙理非關文字。尼驚異之。告鄉裡耆艾雲。能是有道之人宜請供養。於是居人競來瞻禮。近有寶林古寺舊地。眾議營緝俾師居之。四眾霧集俄成寶坊。師一日忽自唸曰。我求大法豈可中道而止。明日遂行至昌樂縣西山石室間。遇智遠禪師。師遂請益。遠曰。觀子神姿爽拔殆非常人。吾聞西域菩提達磨。傳心印於黃梅。汝當往彼參決。師辭去直造黃梅之東禪。即唐咸亨二年也。忍大師一見默而識之。後傳衣法令隱於懷集四會之間。至儀鳳元年丙子正月八日。屆南海遇印宗法師於法性寺講涅槃經。師寓止廊廡間。暮夜風颺剎幡。聞二僧對論。一雲幡動。一雲風動。往復酬答未曾契理。師曰。可容俗流輒預高論否。直以風幡非動動自心耳。印宗竊聆此語竦然異之。翌日邀師入室。徵風幡之義。師具以理告。印宗不覺起立雲。行者定非常人師為是誰。師更無所隱直敘得法因由。於是印宗執弟子之禮請受禪要。乃告四眾曰。印宗具足凡夫。今遇肉身菩薩即指坐下盧居士雲。即此是也。因請出所傳信衣悉令瞻禮。至正月十五日。會諸名德為之剃髮。二月八日就法性寺智光律師受滿分戒。其戒壇即宋朝求那跋陀三藏之所置也。三藏記雲。後當有肉身菩薩在此壇受戒。又梁末真諦三藏。於壇之側手植二菩提樹。謂眾曰。卻後一百二十年有大開士。

The Thirty-third Patriarch, Great Master Huineng, was surnamed Lu in lay life. His ancestors were from Fanyang. His father Xingtao was demoted in the Wude era to Xinzhou in Nanhai, and so settled there. He lost his father at three, and his mother kept her resolve and raised him. When he grew up, the family was especially poor, and the master supplied it by gathering firewood. One day, carrying firewood to the market, he heard a customer reading the Diamond Sutra, and startled, asked the customer: "What teaching is this? From whom did you get it?" The customer said: "It is called the Diamond Sutra, obtained from Great Master Hongren of Huangmei." The master hurried to tell his mother, intending to seek a teacher for the Dharma. He went straight to Shaozhou and met the high-minded Liu Zhilue, becoming his friend. The nun Wujinzang, Zhilue's paternal aunt, often read the Nirvana Sutra. The master listened briefly and explained its meaning for her. The nun then took the scroll and asked about characters. The master said: "I do not know the characters, but ask me about the meaning." The nun said: "If you do not even know the characters, how can you understand the meaning?" The master said: "The wonderful principles of the Buddhas are not about writing." The nun was astonished and told the village elders: "He is a man with the Way; he should be invited and provided for." Residents then came vying to pay respects. Nearby was the old site of Baolin Old Monastery, and all agreed to rebuild it and have the master live there. The fourfold assembly gathered like mist, and before long it became a precious monastery. One day the master suddenly thought: "I seek the great Dharma; how can I stop halfway?" The next day he left, and at the stone cell on the western mountain of Changle county he met Chan Master Zhiyuan. The master then asked for further teaching. Yuan said: "I see your spirit and bearing are outstanding, hardly an ordinary person. I have heard that Bodhidharma from the Western Regions transmitted the mind seal at Huangmei; you should go there to study and settle it." The master took his leave and went straight to Dongchan at Huangmei, in the second year of Xianheng of the Tang. Great Master Hongren recognized him at a glance and silently knew him. Later he transmitted the robe and Dharma and had him hide between Huaiji and Sihui. On the eighth day of the first month of the bingzi year, the first year of Yifeng, he arrived at Nanhai and met Dharma Master Yinzong lecturing on the Nirvana Sutra at Faxing Monastery. The master took lodging in the corridor. In the evening the wind blew a temple banner, and he heard two monks debating. One said the banner was moving, the other said the wind was moving, going back and forth without reaching the principle. The master said: "May a layman also take part in this lofty discussion? It is neither wind nor banner that moves; it is your mind that moves." Yinzong overheard this in the dark and was startled and amazed. The next day he invited the master into his room and asked about the meaning of wind and banner. The master explained the principle fully. Yinzong rose without realizing it and said: "The practitioner is certainly no ordinary person. Who is the master?" The master concealed nothing further and directly told how he had obtained the Dharma. Yinzong then took the position of disciple and asked to receive the essentials of Chan. He told the fourfold assembly: "Yinzong is a complete ordinary man, and today I have met a flesh-body bodhisattva." He pointed to the layman Lu below his seat and said: "This is he." He then asked him to bring out the robe of faith he had been transmitted, and had everyone view and bow to it. On the fifteenth day of the first month, he gathered eminent virtuous monks and had his head shaved. On the eighth day of the second month, he received the full precepts from Vinaya Master Zhiguang at Faxing Monastery. That ordination platform had been established by the Tripitaka Master Gunabhadra of the Song dynasty. The Tripitaka Master recorded: "Later a flesh-body bodhisattva will receive ordination at this platform." Also the Tripitaka Master Paramartha at the end of the Liang dynasty personally planted two bodhi trees beside the platform and said to the assembly: "One hundred and twenty years from now, a great being,

於此樹下演無上乘度無量眾。師具戒已。於此樹下開東山法門宛如宿契。明年二月八日忽謂眾曰。吾不願此居要歸舊隱。時印宗與緇白千餘人。送師歸寶林寺。韶州刺史韋據請於大梵寺轉妙法輪。並受無相心地戒。門人紀錄目為壇經盛行於世。然返曹谿雨大法雨。學者不下千數。中宗神龍元年降詔雲。朕請安秀二師宮中供養。萬機之暇每究一乘。二師並推讓雲。南方有能禪師。密受忍大師衣法。可就彼問。今遣內侍薛簡馳詔迎請。願師慈念速赴上京。師上表辭疾。願終林麓。薛簡曰。京城禪德皆雲。欲得會道必須坐禪習定。若不因禪定而得解脫者未之有也。未審師所說法如何。師曰。道由心悟。豈在坐也。經云。若見如來若坐若臥是行邪道。何故無所從來亦無所去。若無生滅是如來清淨禪。諸法空寂是如來清淨坐。究竟無證豈況坐耶。簡曰。弟子之迴主上必問願和尚慈悲指示心要。師曰。道無明暗。明暗是代謝之義。明明無盡亦是有盡。簡曰。明喻智慧。暗況煩惱。修道之人儻不以智慧照破煩惱。無始生死憑何出離。師曰。若以智慧照煩惱者。此是二乘小兒羊鹿等機。上智大根悉不如是。簡曰。如何是大乘見解。師曰。明與無明其性無二。無二之性即是實性。實性者處凡愚而不減。在賢聖而不增。住煩惱而不亂。居禪定而不寂。不斷不常不來不去。不在中間及其內外。不生不滅性相如如。常住不遷名之曰道。簡曰。師說不生不滅何異外道。師曰。外道所說不生不滅者。將滅止生以生顯滅。滅猶不滅生說無生。我說不生不滅者。本自無生今亦無滅。所以不同外道。汝若欲知心要。但一切善惡都莫思量。自然得入清淨心體。湛然常寂妙用恆沙。簡蒙指教豁然大悟。禮辭歸闕表奏師語。有詔謝師。並賜磨衲袈裟絹五百匹寶缽一口。十二月十九日。勅改古寶林為中興寺。三年十一月十八日。又勅韶州刺史。

(Paramartha continued:) "Beneath this tree you will expound the unsurpassed vehicle and ferry across countless beings." After the Master received the full precepts, beneath this tree he opened the Dharma gate of the East Mountain, as though fulfilling an old agreement. In the second month of the following year, on the eighth day, he suddenly said to the assembly, "I do not wish to stay here; I want to return to my old retreat." At that time Yinzong, with more than a thousand monks and laypeople, escorted the Master back to Baolin Temple. Wei Ju, Prefect of Shaozhou, invited him to turn the wondrous Dharma wheel at Dafan Temple and to receive the precepts of the formless mind-ground. His disciples recorded this, and it is called the Platform Sutra, which is widely current in the world. He then returned to Caoxi, where he rained the great Dharma rain, with no fewer than a thousand students. In the first year of Shenlong under Emperor Zhongzong, an edict was issued saying, "We have invited the two masters An and Xiu to be supported in the palace. In the leisure of the myriad affairs, We study the One Vehicle each day. The two masters both yielded, saying: In the south there is Chan Master Neng, who secretly received the robe and Dharma from Great Master Ren; you may go and ask him. Now We send the palace attendant Xue Jian in haste with this edict to invite you. We hope the Master, in compassion, will quickly come to the capital." The Master submitted a memorial declining on grounds of illness and hoping to end his days in the forest and mountains. Xue Jian said, "The Chan worthies of the capital all say: to master the Way one must sit in meditation and practice concentration. That anyone should attain liberation without meditative concentration has never been. May I ask how the Master teaches the Dharma?" The Master said, "The Way is awakened through the mind; how could it lie in sitting? The sutra says: if one sees the Tathagata as sitting or lying, one is practicing a false way. Why? He comes from nowhere and goes nowhere. Without arising or ceasing, this is the Tathagata's pure Chan. All dharmas are empty and still; this is the Tathagata's pure sitting. In the end there is nothing to realize; how much less is there in sitting?" Jian said, "When your disciple returns, the Emperor will certainly ask. I hope the Venerable, in compassion, will point out the essentials of the mind." The Master said, "The Way has neither brightness nor darkness. Brightness and darkness are the meaning of alternation. Brightness that is without end is also with end." Jian said, "Brightness is a metaphor for wisdom, darkness for afflictions. If a practitioner of the Way does not use wisdom to illuminate and break through afflictions, by what means can he escape birth and death from beginningless time?" The Master said, "To use wisdom to illuminate afflictions is the capacity of the Two Vehicles, of little children, of the sheep and deer carts. The great wisdom of superior roots is not like that." Jian said, "What is the Mahayana view?" The Master said, "Brightness and non-brightness are by nature not two. The nature that is not two is the real nature. The real nature is not diminished in the ignorant, not increased in the worthy and sage, not disturbed in the midst of afflictions, not still in dwelling in meditative concentration. It is neither cut off nor constant, neither coming nor going, not in the middle nor inside nor outside, neither arising nor ceasing; nature and characteristic are thus, abiding forever without moving; this is called the Way." Jian said, "The Master speaks of non-arising and non-ceasing; how does this differ from the non-Buddhists?" The Master said, "What the non-Buddhists call non-arising and non-ceasing is using cessation to stop arising and using arising to show cessation; cessation is still not cessation, and they speak of non-arising within arising. What I call non-arising and non-ceasing is that from the beginning there is no arising, and now too there is no ceasing, and so it is not the same as the non-Buddhists. If you wish to know the essentials of the mind, simply do not think of any good or evil, and you will naturally enter the pure mind-substance, serene and ever still, with wondrous function as numerous as the sands of the Ganges." Jian, having received instruction, was suddenly greatly awakened, bowed and took leave, returned to the palace, and reported the Master's words in a memorial. An edict thanked the Master, and bestowed a patched kasaya, five hundred bolts of silk, and a precious bowl. On the nineteenth day of the twelfth month, an imperial order renamed the old Baolin as Zhongxing Temple. On the eighteenth day of the eleventh month of the third year, an imperial order again directed the Prefect of Shaozhou,

重加崇飾賜額為法泉寺。師新州舊居為國恩寺。一日師謂眾曰。諸善知識。汝等各各淨心聽吾說法。汝等諸人自心是佛。更莫狐疑。外無一物而能建立。皆是本心生萬種法。故經云。心生種種法生。心滅種種法滅。若欲成就種智。須達一相三昧一行三昧。若於一切處而不住相。彼相中不生憎愛亦無取捨。不念利益成壞等事。安閑恬靜虛融澹泊。此名一相三昧。若於一切處行住坐臥。純一直心不動道場真成淨土。名一行三昧。若人具二三昧。如地有種能含藏長養成就其實。一相一行亦復如是。我今說法。猶如時雨溥潤大地。汝等佛性譬諸種子。遇茲霑洽悉得發生。承吾旨者決獲菩提。依吾行者定證妙果。先天元年告諸徒眾曰。吾忝受忍大師衣法。今為汝等說法不付其衣。蓋汝等信根淳熟決定不疑堪任大事。聽吾偈曰。

(The edict continued:) "to further honor and adorn it, and bestow a plaque naming it Faquan Temple." The Master's old residence in Xinzhou became Guo'en Temple. One day the Master said to the assembly, "Good friends, each of you purify your mind and listen to my Dharma. The mind of each of you is Buddha; harbor no further doubt. There is not a single thing outside that can be established; all of it is the original mind giving rise to the myriad dharmas. Therefore the sutra says: when the mind arises, various dharmas arise; when the mind ceases, various dharmas cease. If you wish to accomplish the knowledge of all kinds, you must penetrate the samadhi of one characteristic and the samadhi of one practice. If in all places you do not abide in characteristics, and within them give rise to neither hatred nor love, neither grasping nor rejecting, and do not think of benefit, success, or failure, being at ease, tranquil, empty and blended, mild and detached, this is called the samadhi of one characteristic. If in all places, in walking, standing, sitting, and lying, you have a pure, single, straight mind, and without moving from the place of the Way, truly make a Pure Land, this is called the samadhi of one practice. If a person has these two samadhis, he is like a ground with seeds, which can contain, store, and nourish them and bring their fruit to completion. The one characteristic and one practice are likewise. My teaching of the Dharma now is like seasonal rain that universally moistens the great earth. Your Buddha-nature is like the seeds; meeting this moisture, all will sprout. Those who receive my teaching will surely obtain bodhi; those who act by it will surely realize the wondrous fruit." In the first year of Xiantian, he told his disciples, "I unworthily received the robe and Dharma from Great Master Ren; now I teach the Dharma for you but do not transmit the robe. It is because your roots of faith are fully ripened and you are free of doubt and able to bear the great matter. Listen to my verse:

心地含諸種普雨悉皆生

The mind-ground contains all seeds; universal rain makes them all sprout.

頓悟華情已菩提果自成

When the blossoming sentiment is suddenly awakened, the fruit of bodhi will be accomplished of itself.

師說偈已復曰。其法無二其心亦然。其道清淨亦無諸相。汝等慎勿觀淨及空其心。此心本淨無可取捨。各自努力隨緣好去。師說法利生經四十載。其年七月六日命弟子。往新州國恩寺。建報恩塔仍令倍工。又有蜀僧名方辯。來謁師雲。善揑塑。師正色曰。試塑看。方辯不領旨。乃塑師真。可高七寸。曲盡其妙。師觀之曰。汝善塑性不善佛性。酬以衣物。僧禮謝而去。先天二年七月一日謂門人曰。吾欲歸新州。汝速理舟檝。時大眾哀慕乞師且住。師曰。諸佛出現猶示涅槃。有來必去理亦常然。吾此形骸歸必有所。眾曰。師從此去早晚卻迴。師曰。葉落歸根來時無口。又問。師之法眼何人傳受。師曰。有道者得無心者通。又問。後莫有難否。曰吾滅後五六年。當有一人來取吾首。聽吾記曰。頭上養親。口裡須餐。遇滿之難。楊柳為官。又云。吾去七十年有二菩薩。從東方來。一在家一齣家。同時興化建立吾宗。締緝伽藍昌隆法嗣。言訖往新州國恩寺。沐浴訖跏趺而化。異香襲人白虹屬地。即其年八月三日也。時韶新兩郡各修靈塔。道俗莫決所之。兩郡刺史共焚香祝雲。香煙引處即師之慾歸焉。時鑪香騰湧直貫曹谿。以十一月十三日入塔。壽七十六。時韶州刺史韋據撰碑。門人憶念取首之記。遂先以鐵葉漆布固護師頸。塔中有達磨所傳信衣(西域屈眴布也。緝木綿華心織成。後人以碧絹為裡)中宗賜磨衲寶缽方辯塑真道具等。主塔侍者屍之。開元十年壬戌八月三日。夜半忽聞塔中如拽鐵索聲。僧眾驚起。見一孝子從塔中走出。尋見師頸有傷。具以賊事聞於州縣。縣令楊侃刺史柳無忝得牒切加擒捉。五日於石角村捕得賊人。送韶州鞫問。雲姓張名淨滿。汝州梁縣人。於洪州開元寺。受新羅僧金大悲錢二十千。令取六祖大師首。歸海東供養。柳守聞狀未即加刑。乃躬至曹谿。問師上足令韜曰。如何處斷。韜曰。

After the Master spoke the verse, he said further, "This Dharma is not two, and the mind is likewise. The Way is pure and also has no characteristics. Be careful not to contemplate purity or empty your mind. This mind is originally pure and there is nothing to grasp or reject. Each of you make an effort, and go well as conditions allow." The Master taught the Dharma and benefited beings for forty years. In the seventh month of that year, on the sixth day, he ordered his disciples to go to Guo'en Temple in Xinzhou and build a pagoda of gratitude, and ordered that the work be doubled. There was also a monk from Shu named Fangbian, who came to see the Master and said he was skilled at molding and sculpting. The Master said sternly, "Try making one." Fangbian did not grasp his meaning and made a likeness of the Master about seven inches high, perfect in every detail. The Master looked at it and said, "You are good at molding the nature of form, but not good at the Buddha-nature." He rewarded him with clothing and goods. The monk bowed in thanks and left. On the first day of the seventh month of the second year of Xiantian, he said to his disciples, "I want to return to Xinzhou; quickly prepare a boat." At that time the assembly grieved and begged the Master to stay a while. The Master said, "The buddhas appear and still display nirvana. What comes must go; this too is the constant principle. This body of mine must return to some place." The assembly said, "When the Master goes from here, when will he return?" The Master said, "Leaves fall and return to the root; when they come there is no mouth." They asked again, "Who will receive the transmission of the Master's Dharma eye?" The Master said, "Those who have the Way will obtain it; those with no mind will penetrate it." They asked again, "Will there be difficulties afterward?" He said, "Five or six years after my extinction, a man will come to take my head. Listen to my prediction: Nourishing parents on the head, the mouth must eat. Meeting a calamity of fullness, a willow will be an official." He also said, "Seventy years after I leave, two bodhisattvas will come from the east, one a layman and one a monk, who will together flourish in teaching, establish my school, build and repair monasteries, and make my Dharma heirs prosper." After speaking, he went to Guo'en Temple in Xinzhou. After bathing, he sat in full lotus posture and passed away; a strange fragrance filled the air and a white rainbow reached the ground. This was the third day of the eighth month of that year. At that time the two prefectures of Shao and Xin each wished to build a pagoda for the relics, and monks and laypeople could not decide where to go. The prefects of the two prefectures together burned incense and prayed, saying, "Where the incense smoke leads is where the Master wishes to return." Then the incense smoke from the censer surged up and ran straight to Caoxi. He was entered into the pagoda on the thirteenth day of the eleventh month. He was seventy-six years old. Wei Ju, Prefect of Shaozhou, composed the stele inscription. His disciples remembered the prediction about the taking of his head, and first fortified the Master's neck with iron plates and lacquered cloth. In the pagoda were the robe of faith transmitted by Bodhidharma (a kurmu cloth from the Western Regions, woven from cotton-flower pith, later lined with green silk), the patched robe and precious bowl given by Emperor Zhongzong, the likeness molded by Fangbian, and the Master's implements, which the attendant in charge of the pagoda guarded. On the night of the third day of the eighth month of the renxu year, in the tenth year of Kaiyuan, a sound like iron chains being dragged was suddenly heard in the pagoda. The monks rose in alarm and saw a man in mourning garb walking out of the pagoda. Soon they saw the Master's neck was damaged, and reported the thief matter in full to the prefecture and county. County magistrate Yang Kan and Prefect Liu Wutian received the notice and pressed the pursuit. On the fifth day, the thief was caught at Shijiao village and sent to Shaozhou for questioning. He said his surname was Zhang and his name Jingman, from Liang County in Ruzhou, and that at Kaiyuan Temple in Hongzhou he had received twenty thousand cash from the Silla monk Jin Dabei, who ordered him to take the head of the Sixth Patriarch back to be venerated east of the sea. Prefect Liu, hearing the account, did not at once inflict punishment but went in person to Caoxi and asked the Master's foremost disciple Lingtao, "How should this be dealt with?" Tao said,

若以國法論理須誅夷。但以佛教慈悲冤親平等。況彼求欲供養罪可恕矣。柳守嘉歎曰。始知佛門廣大。遂赦之(爾後甚有名賢贊述及檀施珍異。文繁不錄)上元元年肅宗遣使。就請師衣缽歸內供養。至永泰元年五月五日。代宗夢六祖大師請衣缽。七日勅刺史楊瑊雲。朕夢感能禪師請傳法袈裟卻歸曹溪。今遣鎮國大將軍劉崇景。頂戴而送。朕謂之國寶。卿可於本寺如法安置。專令僧眾親承宗旨者。嚴加守護勿令遺墜。後或為人偷竊。皆不遠而獲。如是者數四。憲宗諡大鑒禪師。塔曰元和靈照。皇宋開寶初。王師平南海。劉氏殘兵作梗。師之塔廟鞠為煨燼。而真身為守塔僧保護一無所損。尋有制興修功未竟。會太宗即位留心禪門。頗增壯麗焉。大師自唐先天二年癸丑入滅。至今景德元年甲辰歲。凡二百九十二年矣。得法者除印宗等三十三人各化一方標為正嗣。其外藏名匿跡者不可勝紀。今於諸家傳記中略錄十人。謂之旁出。

(Lingtao continued:) "If judged by the law of the state, he should be executed. But in the compassion of the Buddha's teaching, enemies and kin are equal. Moreover he sought to venerate him, so his crime can be forgiven." Prefect Liu sighed in admiration and said, "Only now do I know how vast the Buddha's gate is." So he pardoned him. (Afterwards there was much praise by famous worthies and offerings of rare treasures, which are not recorded for their length.) In the first year of Shangyuan, Emperor Suzong sent an envoy to request the Master's robe and bowl to be venerated in the palace. On the fifth day of the fifth month of the first year of Yongtai, Emperor Daizong dreamed that the Sixth Patriarch asked for the robe and bowl. On the seventh day he commanded Prefect Yang Jian, "We dreamed that Chan Master Neng asked for the Dharma-transmission kasaya to be returned to Caoxi. Now We send the General Who Guards the State, Liu Chongjing, to carry it on his head and deliver it. We regard it as a national treasure. You should install it properly in the Master's own temple, and charge monks who have personally received the school's teaching to guard it strictly and not let it be lost." Afterwards, when it was sometimes stolen, it was always recovered not far away, as happened several times. Emperor Xianzong gave the posthumous title Chan Master Dajian, and the pagoda was named Yuanhe Lingzhao. In the early Kaibao years of the Great Song, when the royal army pacified Nanhai, the remnant troops of the Liu clan made trouble, and the Master's pagoda and temple were reduced to ashes, but the true body was protected by the monks guarding the pagoda and suffered no damage. Not long after, an order was issued for repairs, but the work was not yet finished. It happened that Emperor Taizong took the throne, paid attention to the Chan gate, and greatly increased its magnificence. The Great Master entered extinction in the guichou year, the second year of Xiantian of the Tang, and as of the jiachen year, the first year of Jingde, it has been two hundred and ninety-two years. Besides Yinzong and the thirty-three others who obtained the Dharma, each teaching in one region and recognized as true heirs, those who hid their names and concealed their traces cannot be counted. Here, from the records of various houses, ten are briefly recorded, called collateral lines.

西域堀多三藏者天竺人也。東遊韶陽見六祖。於言下契悟。後遊五臺至定襄縣歷村。見一僧結庵而坐。三藏問曰。汝孤坐奚為。曰觀靜。三藏曰。觀者何人。靜者何物。其僧作禮問曰。此理何如。三藏曰。汝何不自觀自靜。彼僧茫然莫知其對。三藏曰。汝出誰門耶。曰神秀大師。三藏曰。我西域異道最下根者不墮此見。兀然空坐於道何益。其僧卻問三藏。所師何人。三藏曰。我師六祖。汝何不速往曹谿決其真要。其僧即捨庵往參六祖具陳前事。六祖垂誨與三藏符合。其僧信入。三藏後不知所終。

The Tripitaka Master Guduo of the Western Regions was a man of India. Traveling east to Shaoyang, he saw the Sixth Patriarch and was awakened at his words. Later he traveled to Wutai, and at Li village in Dingxiang County he saw a monk sitting in a hermitage. The Tripitaka Master asked, "Why do you sit alone?" He said, "Contemplating stillness." The Tripitaka Master said, "Who is the one contemplating, and what is the stillness?" The monk bowed and asked, "What is the principle in this?" The Tripitaka Master said, "Why do you not contemplate yourself and be still yourself?" The monk was at a loss and did not know how to answer. The Tripitaka Master said, "Whose gate did you come from?" He said, "Great Master Shenxiu." The Tripitaka Master said, "Even the lowest of the heterodox ways in the Western Regions do not fall into this view. Sitting blankly in emptiness, what benefit is there to the Way?" The monk in turn asked whom the Tripitaka Master took as teacher. The Tripitaka Master said, "My teacher is the Sixth Patriarch. Why do you not go quickly to Caoxi to settle its true essentials?" The monk then left his hermitage and went to visit the Sixth Patriarch, and reported the earlier matter in full. The Sixth Patriarch gave instruction that matched the Tripitaka Master's. The monk entered into faith. The Tripitaka Master later disappeared and it is not known where he ended.

韶州法海禪師者曲江人也。初見六祖問曰。即心即佛願垂指喻。祖曰。前念不生即心。後念不滅即佛。成一切相即心。離一切相即佛。吾若具說窮劫不盡。聽吾偈曰。

Chan Master Fahai of Shaozhou was a man of Qujiang. When he first saw the Sixth Patriarch, he asked, "The mind is Buddha; I hope you will give a teaching metaphor." The Patriarch said, "The prior thought not arising is mind; the later thought not ceasing is Buddha. Forming all characteristics is mind; leaving all characteristics is Buddha. If I were to explain it fully, it would not be exhausted in an eon. Listen to my verse:

即心名慧即佛乃定定慧等持

The mind is called wisdom, the Buddha is concentration. Concentration and wisdom held equally,

意中清淨悟此法門由汝習性

The mind is pure within. Awaken to this Dharma gate, which depends on your own habits.

用本無生雙修是正

Using what is originally unborn, practicing both together is right.

法海信受。以偈贊曰。

Fahai believed and received it, and praised it with a verse, saying:

即心元是佛不悟而自屈

The mind is originally Buddha; not awakening, one demeans oneself.

我知定慧因雙修離諸物

I know the cause of concentration and wisdom: practicing both, leaving all things.

(壇經云。門人法海者即禪師是也)。

(The Platform Sutra says: the disciple Fahai is this Chan Master.)

吉州志誠禪師者吉州太和人也。少於荊南當陽山玉泉寺奉事神秀禪師。後因兩宗盛化。秀之徒眾往往譏南宗曰。能大師不識一字有何所長。秀曰。他得無師之智深悟上乘。吾不如也。且吾師五祖親付衣法。豈徒然哉。吾所恨不能遠去親近虛受國恩。汝等諸人。無滯於此。可往曹谿質疑。他日迴復還為吾說。師聞此語禮辭至韶陽。隨眾參請不言來處。時六祖告眾曰。今有盜法之人潛在此會。師出禮拜具陳其事。祖曰。汝師若為示眾。對曰。常指誨大眾。令住心觀靜長坐不臥。祖曰。住心觀靜是病非禪。長坐拘身於理何益。聽吾偈曰。

Chan Master Zhicheng of Jizhou was a man of Taihe in Jizhou. In his youth he served Chan Master Shenxiu at Yuquan Temple on Dangyang Mountain in Jingnan. Later, because the two schools were flourishing, Xiu's followers often mocked the Southern School, saying, "Master Neng cannot read a single character; what is his strength?" Xiu said, "He has attained wisdom without a teacher and deeply awakened to the Supreme Vehicle; I am not his equal. Moreover, my teacher the Fifth Patriarch personally entrusted him with the robe and Dharma; how could it be in vain? What I regret is that I cannot go far to be close to him, and vainly receive the state's favor. You must not stay here, but may go to Caoxi to resolve your doubts. When you come back, tell me about it." The Master heard these words, bowed and took leave, reached Shaoyang, and joined the assembly in visiting and questioning, without saying where he had come from. At that time the Sixth Patriarch told the assembly, "There is now a Dharma thief hiding in this gathering." The Master came out and bowed, and told the whole matter. The Patriarch said, "How does your teacher instruct the assembly?" He replied, "He often instructs the assembly to fix the mind, contemplate stillness, and sit long without lying down." The Patriarch said, "Fixing the mind and contemplating stillness is a sickness and not Chan. Sitting long and binding the body, what benefit is it in principle? Listen to my verse:

生來坐不臥死去臥不坐

Alive, one sits and does not lie down; dead, one lies down and does not sit.

元是臭骨頭何為立功過

Originally a stinking set of bones; why make up merit and fault?

師。曰未審大師以何法誨人。祖曰。吾若言有法與人。即為誑汝。但且隨方解縛假名三昧。聽吾偈曰。

The Master said, "May I ask by what Dharma the Great Master teaches people?" The Patriarch said, "If I said I had a Dharma to give people, I would be deceiving you. I only loosen bonds according to the place, and provisionally name it samadhi. Listen to my verse:

一切無心自性戒一切無礙自性慧

All without mind is the precept of self-nature; all without obstruction is the wisdom of self-nature.

不增不退自金剛身去身來本三昧

Neither increasing nor decreasing, it is its own vajra; the body going and the body coming are originally samadhi.

師聞偈悔謝。即誓依歸。乃呈一偈曰。

The Master heard the verse, repented and apologized, vowed to take refuge, and then offered a verse, saying:

五蘊幻身幻何究竟迴趣真如

The body of the five aggregates is an illusion; what ultimate is there in illusion? Turning toward true suchness,

法還不淨

The Dharma is again impure.

祖然之。尋迴玉泉。

The Patriarch approved. Not long after, he returned to Yuquan.

匾簷山曉了禪師者傳記不載。唯北宗門人忽雷澄撰塔碑盛行於世。略曰。師住匾簷山。法號曉了。六祖之嫡嗣也。師得無心之心。了無相之相。無相者森羅眩目。無心者分別熾然。絕一言一響。響莫可傳傳之行矣。言莫可窮窮之非矣。師自得無無之無不無於無也。吾今以有有之有不有於有也。不有之有去來非增。不無之無涅槃非減。嗚呼。師住世兮曹谿明。師寂滅兮法舟傾。師譚無說兮寰宇盈。師示迷徒兮了義乘。匾擔山色垂茲色。空谷猶留曉了名。

Chan Master Xiaoliao of Biandan Mountain is not recorded in the biographies. Only Hulei Cheng, a disciple of the Northern School, wrote a pagoda stele that is widely current. Briefly, it says: the Master lived on Biandan Mountain with the Dharma name Xiaoliao, and was a direct heir of the Sixth Patriarch. The Master attained the mind of no mind and fully understood the characteristic of no characteristic. Where there is no characteristic, the multitudes of phenomena dazzle the eye; where there is no mind, discrimination blazes. He cut off every word and every echo. An echo cannot be transmitted, and to transmit it is to go astray; words cannot be exhausted, and to exhaust them is wrong. The Master himself attained the nothingness of nothingness, not nonexistent in nothingness. I now take the existence of existence, not existing in existence. The existence that is not existence neither increases with coming and going; the nothingness that is not nothing neither decreases nirvana. Alas. When the Master lived, Caoxi was bright; when the Master entered stillness, the Dharma boat capsized. The Master's talk of no speech filled the world; the Master showed deluded disciples the vehicle of definitive meaning. The color of Biandan Mountain hangs from this color; the empty valley still holds the name Xiaoliao.

河北智隍禪師者。始參五祖法席。雖甞諮決而循乎漸行。後往河北結庵長坐。積二十餘載不見惰容。及遇六祖門人策禪師遊歷於彼。激以勤求法要。師遂捨庵往參六祖。祖愍其遠來便垂開抉。師於言下豁然契悟。前二十年所得心都無影響。其夜河北檀越士庶忽聞空中有聲曰。隍禪師今日得道也。後迴河北開化四眾。

Chan Master Zhihuang of Hebei. He first attended the Fifth Patriarch's Dharma seat, and though he once consulted and settled his doubts, he followed the gradual practice. Later he went to Hebei and built a hermitage and sat for a long time, for more than twenty years, never showing a slack appearance. When Chan Master Ce, a disciple of the Sixth Patriarch, traveled there, he urged him to diligently seek the essentials of the Dharma. The Master then left his hermitage and went to visit the Sixth Patriarch. The Patriarch, pitying him for coming from afar, gave him instruction. The Master was suddenly awakened at the words, and what he had attained in the previous twenty years was left without any trace. That night, the lay patrons and common people of Hebei suddenly heard a voice in the air saying, "Chan Master Huang attained the Way today." He later returned to Hebei and taught the four assemblies.

洪州法達禪師者洪州豐城人也。七歲出家誦法華經。進具之後來禮祖師頭不至地。祖呵曰。禮不投地何如不禮。汝心中必有一物蘊習。何事耶。師曰。念法華經已及三千部。祖曰。汝若念至萬部得其經意。不以為勝則與吾偕行。汝今負此事業都不知過。聽吾偈曰。

Chan Master Fada of Hongzhou was a man of Fengcheng in Hongzhou. He left home at seven and recited the Lotus Sutra. After receiving the full precepts he came to pay homage to the Patriarch, but his head did not touch the ground. The Patriarch scolded, "If one does not throw oneself to the ground in obeisance, it is better not to bow. There must be something accumulated in your mind; what is it?" The Master said, "I have recited the Lotus Sutra three thousand times." The Patriarch said, "If you recited it ten thousand times and understood its meaning, and did not regard it as superior, you would walk with me. You now bear this undertaking and do not even know your fault. Listen to my verse:

禮本折慢幢頭奚不至地

Bowing is originally to break the banner of pride; why does your head not reach the ground?

有我罪即生亡功福無比

Where there is self, fault arises; forgetting merit, blessing is without compare.

祖又曰。汝名什麼。對曰。名法達。祖曰。汝名法達。何曾達法。復說偈曰。

The Patriarch asked, "What is your name?" He replied, "Fada." The Patriarch said, "Your name is Fada (Penetrating the Dharma), but when have you ever penetrated the Dharma?" And spoke a verse:

汝今名法達勤誦未休歇

Your name is now Fada, and you recite diligently without rest.

空誦但循聲明心號菩薩

Reciting emptily just follows the sound; one who clarifies the mind is called a bodhisattva.

汝今有緣故吾今為汝說

You now have a connection, so I will speak to you.

但信佛無言蓮華從口發

Only believe that the Buddha has no words, and lotus flowers will grow from your mouth.

師聞偈悔過曰。而今而後當謙恭一切。惟願和尚大慈。略說經中義理。祖曰。汝念此經以何為宗。師曰。學人愚鈍。從來但依文誦念。豈知宗趣。祖曰。汝試為吾念一遍。吾當為汝解說。師即高聲念經至方便品。祖曰止。此經元來以因緣出世為宗。縱說多種譬喻。亦無越於此。何者因緣。唯一大事。一大事即佛知見也。汝慎勿錯解經意。見他道。開示悟入自是佛之知見。我輩無分。若作此解乃是謗經毀佛也。彼既是佛已具知見。何用更開。汝今當信。佛知見者。只汝自心更無別體。蓋為一切眾生自蔽光明。貪愛塵境外緣內擾甘受驅馳。便勞他從三昧起。種種苦口勸令寢息。莫向外求與佛無二。故云開佛知見。汝但勞勞執念謂為功課者。何異犛牛愛尾也。師曰。若然者但得解義。不勞誦經耶。祖曰。經有何過豈障汝念。只為迷悟在人損益由汝。聽吾偈曰。

The Master heard the verse, repented and said, "From now on I shall be humble and respectful toward all. I only hope the Venerable, in great compassion, will briefly explain the meaning of the sutra." The Patriarch said, "What do you take as the main point of reciting this sutra?" The Master said, "Your student is dull and has always recited only following the text; how would I know its main point?" The Patriarch said, "Try reciting it once for me and I will explain it for you." The Master recited in a loud voice up to the chapter on Skillful Means. The Patriarch said, "Stop. This sutra's main point is that the Buddhas appear in the world because of a causal reason. Though it speaks of many parables, it does not go beyond this. What causal reason? Only one great matter. The one great matter is the Buddha's knowledge and vision. Be careful not to misunderstand the meaning of the sutra. You see it says opening, showing, awakening, and entering, and think that it is the Buddha's own knowledge and vision and that we have no share in it. If you understand in this way, you are slandering the sutra and defaming the Buddha. Since he is already a Buddha, he already has knowledge and vision; what need is there for further opening? You should now believe: the Buddha's knowledge and vision is just your own mind and has no other substance. Because all beings obscure their own light, are greedy for and attached to dust realms, are disturbed from within by outer conditions, and willingly accept being driven about, they trouble him to rise from samadhi and with all kinds of earnest words urge them to rest and not seek outside, and say they are no different from the Buddha, and so it is said, 'opening the Buddha's knowledge and vision.' You only toil clinging to your notions, calling it daily practice; how is this different from a yak that loves its tail?" The Master said, "If so, should one only seek to understand the meaning and not trouble to recite the sutra?" The Patriarch said, "What fault does the sutra have? How could it hinder your recitation? It is only because delusion and awakening lie with the person, and loss and gain depend on you. Listen to my verse:

心迷法華轉心悟轉法華

When the mind is deluded, the Lotus is turned; when the mind is awakened, one turns the Lotus.

誦久不明己與義作讎家

Reciting long without clarifying oneself, one becomes an enemy of the meaning.

無念念即正有念念成邪

Thought without thought is right; thought with thought becomes wrong.

有無俱不計長御白牛車

With neither being nor non-being reckoned, one always drives the white ox cart.

師聞偈再啟曰。經云。諸大聲聞乃至菩薩。皆盡思度量。尚不能測於佛智。今令凡夫但悟自心。便名佛之知見。自非上根未免疑謗。又經說三車。大牛之車與白牛車如何區別。願和尚再垂宣說。祖曰。經意分明。汝自迷背。諸三乘人不能測佛智者。患在度量也。饒伊盡思共推轉加懸遠。佛本為凡夫說不為佛說。此理若不肯信者從他退席。殊不知坐卻白牛車。更於門外覓三車。況經文明向汝道。無二亦無三。汝何不省。三車是假為昔時故。一乘是實為今時故。只教汝去假歸實。歸實之後實亦無名。應知所有珍財盡屬於汝由汝受用。更不作父想。亦不作子想。亦無用想。是名持法華經。從劫至劫手不釋卷。從晝至夜無不念時也。師既蒙啟發踴躍歡喜。以偈贊曰。

The Master heard the verse and asked again, "The sutra says: all the great hearers, up to the bodhisattvas, exhaust their thought and measurement, and still cannot fathom the Buddha's wisdom. Now you tell ordinary people merely to awaken to their own mind and it is called the Buddha's knowledge and vision. Unless one has superior roots, one cannot avoid doubt and slander. Also the sutra speaks of three carts. What is the difference between the cart of the great ox and the white ox cart? I hope the Venerable will explain once more." The Patriarch said, "The sutra's meaning is clear; you yourself are deluded and turn your back on it. People of the Three Vehicles cannot fathom the Buddha's wisdom; their trouble is measuring. Let them exhaust their thought in joint deliberation, they only grow further away. The Buddha originally spoke for ordinary people and not for buddhas. If one is unwilling to believe this principle, let him withdraw from the seat. Little do they know that, having sat down in the white ox cart, they seek three carts outside the gate. How much more, when the sutra text tells you clearly: there is neither two nor three. Why do you not realize it? The three carts are provisional, for past times; the One Vehicle is real, for the present. They only teach you to leave the provisional and return to the real. After returning to the real, the real too has no name. You should know that all the treasure and wealth belongs to you, for you to enjoy. You do not think of a father, nor of a son, nor even of use; this is called upholding the Lotus Sutra. From eon to eon the scroll is never out of your hand; from day to night there is no time that is not recitation." The Master, having been enlightened, was overjoyed, and praised it with a verse:

經誦三千部曹谿一句亡

Reciting the sutra three thousand times, a single line from Caoxi wiped it out.

未明出世旨寧歇累生狂

Not understanding the purpose of appearing in the world, how could I end the madness of life after life?

羊鹿牛權設初中後善揚

Sheep, deer, and ox carts are provisional devices; the good is proclaimed at beginning, middle, and end.

誰知火宅內元是法中王

Who would have known that inside the burning house, one was originally the king of the Dharma?

祖曰。汝今後方可名為念經僧也。師從此領玄旨。亦不輟誦持。

The Patriarch said, "From now on you may be called a sutra-reciting monk." The Master from then on grasped the profound purpose, and did not stop reciting and upholding.

壽州智通禪師者壽州安豐人也。初看楞伽經約千餘遍而不會三身四智。禮師求解其義。祖曰。三身者。清淨法身汝之性也。圓滿報身汝之智也。千百億化身汝之行也。若離本性別說三身。即名有身無智。若悟三身無有自性。即名四智菩提。聽吾偈曰。

Chan Master Zhitong of Shouzhou was a man of Anfeng in Shouzhou. At first he read the Lankavatara Sutra about a thousand times but did not understand the Three Bodies and Four Wisdoms, and bowed to the Master to ask for their meaning. The Patriarch said, "The Three Bodies: the pure Dharma body is your nature, the perfect reward body is your wisdom, and the hundreds of millions of transformation bodies are your conduct. If you speak of the three bodies apart from original nature, it is to have bodies without wisdom. If you awaken that the three bodies have no self-nature, it is called the bodhi of Four Wisdoms. Listen to my verse:

自性具三身發明成四智

The self-nature holds three bodies; when it is made clear, it becomes four wisdoms.

不離見聞緣超然登佛地

Without leaving the conditions of seeing and hearing, one leaps up to the Buddha ground.

吾今為汝說諦信永無迷

I now speak to you; truly believe and you will never be deluded.

莫學馳求者終日說菩提

Do not imitate those who rush about seeking, talking of bodhi all day.

師曰。四智之義可得聞乎。祖曰。既會三身便明四智。何更問邪。若離三身別譚四智。此名有智無身也。即此有智還成無智。復說偈曰。

The Master said, "May I hear the meaning of the Four Wisdoms?" The Patriarch said, "Once you understand the Three Bodies you will understand the Four Wisdoms; why ask again? If one speaks of the Four Wisdoms apart from the Three Bodies, it is called having wisdom without a body. Even this having wisdom becomes without wisdom." He spoke another verse:

大圓鏡智性清淨平等性智心無病

The Great Mirror Wisdom is pure by nature; the Wisdom of Equality has a mind without illness.

妙觀察智見非功成所作智同圓鏡

The Wisdom of Wondrous Observation sees without effort; the Wisdom of Accomplishing Action is the same as the great mirror.

五八六七果因轉但用名者無實性

The fifth, eighth, sixth, and seventh turn in cause and fruit; they only use names and have no real nature.

若於轉處不留情繁興永處那伽定

If at the turning point one leaves no sentiment, one dwells forever in the naga samadhi, flourishing.

(轉識為智者。教中雲。轉前五識為成所作智。轉第六識為妙觀察智。轉第七識為平等性智。轉第八識為大圓鏡智。雖六七因中轉。五八果上轉。但轉其名而不轉其體也)。

(Turning consciousness into wisdom: the teachings say that turning the first five consciousnesses is the Wisdom of Accomplishing Action, turning the sixth consciousness is the Wisdom of Wondrous Observation, turning the seventh consciousness is the Wisdom of Equality, and turning the eighth consciousness is the Great Mirror Wisdom. Although the sixth and seventh turn in the causal stage and the fifth and eighth turn at the fruition stage, only their names are turned and not their substance.)

師禮謝以偈贊曰。

The Master bowed in thanks and praised it with a verse, saying:

三身元我體四智本心明

The three bodies are originally my own substance; the four wisdoms are the clarity of the original mind.

身智融無礙應物任隨形

Body and wisdom blend without obstruction; responding to things, one follows their form freely.

起修皆妄動守住匪真精

To start cultivating is all false movement; to hold on and abide is not the true essence.

妙言因師曉終亡汙染名

The wondrous words I understood because of the Master; in the end the name of defilement is gone.

江西志徹禪師者江西人也。姓張氏。名行昌。少任俠。自南北分化。二宗主雖亡彼我。而徒侶競起愛憎。時北宗門人自立秀師為第六祖。而忌能大師傳衣為天下所聞。然祖是菩薩預知其事。即置金十兩於方丈。時行昌受北宗門人之囑。懷刃入祖室將欲加害。祖舒頸而就。行昌揮刃者三都無所損。祖曰。正劍不邪邪劍不正。只負汝金不負汝命。行昌驚僕。久而方甦求哀悔過。即願出家。祖遂與金雲。汝且去。恐徒眾翻害於汝。汝可他日易形而來。吾當攝受。行昌稟旨宵遁。終投僧出家具戒精進。一日憶祖之言。遠來禮覲。祖曰。吾久念於汝。汝來何晚。曰昨蒙和尚捨罪。今雖出家苦行終難報於深恩。其唯傳法度生乎。弟子嘗覽涅槃經。未曉常無常義。乞和尚慈悲略為宣說。祖曰。無常者。即佛性也。有常者。即善惡一切諸法分別心也。曰和尚所說大違經文也。祖曰。吾傳佛心印。安敢違於佛經。曰經說佛性是常。和尚卻言無常。善惡諸法乃至菩提心皆是無常。和尚卻言是常。此即相違。令學人轉加疑惑。祖曰。涅槃經吾昔者聽尼無盡藏讀誦一遍。便為講說。無一字一義不合經文。乃至為汝終無二說。曰學人識量淺昧。願和尚委曲開示。祖曰。汝知否。佛性若常。更說什麼善惡諸法。乃至窮劫無有一人發菩提心者。故吾說無常。正是佛說真常之道也。又一切諸法若無常者。即物物皆有自性容受生死。而真常性有不遍之處。故吾說常者。正是佛說真無常義也。佛比為凡夫外道執於邪常。諸二乘人於常計無常共成八倒故。於涅槃了義教中。破彼偏見。而顯說真常真我真淨。汝今依言背義。以斷滅無常及確定死常。而錯解佛之圓妙最後微言。縱覽千遍有何所益。行昌忽如醉醒。乃說偈曰。

Chan Master Zhiche of Jiangxi was a man of Jiangxi, surnamed Zhang, with the given name Xingchang. In youth he was a knight-errant. Ever since the north and south had divided, though the heads of the two schools had forgotten self and other, their followers competed in love and hatred. At that time the disciples of the Northern School set up Master Xiu as the Sixth Patriarch, and were jealous that Great Master Neng's transmission of the robe was known throughout the world. But the Patriarch was a bodhisattva and foresaw the matter, and placed ten taels of gold in his abbot's room. At that time Xingchang, at the urging of the Northern School disciples, went into the Patriarch's room with a blade hidden, intending to harm him. The Patriarch stretched out his neck to him. Xingchang swung the blade three times, and did no damage. The Patriarch said, "A true sword is not crooked; a crooked sword is not true. I owe you gold, but I do not owe you my life." Xingchang fell in fright, and after a long while awoke, begged forgiveness and repented, and wished to leave home. The Patriarch gave him the gold and said, "Go for now. I fear my followers will turn and harm you. You may come in another day in a changed appearance, and I will take you in." Xingchang received the instruction and slipped away by night, and finally joined a monk to leave home, received the full precepts and made diligent progress. One day, remembering the Patriarch's words, he came from afar to pay respects. The Patriarch said, "I have long thought of you; why did you come so late?" He said, "Yesterday I was forgiven by the Venerable for my crime; now though I have left home and practice austerities, it is hard to repay such deep kindness, except by transmitting the Dharma and delivering beings. Your disciple once read the Nirvana Sutra but did not understand the meaning of permanence and impermanence; I beg the Venerable, in compassion, to explain briefly." The Patriarch said, "Impermanence is Buddha-nature itself. Permanence is the discriminating mind of all dharmas, good and evil." He said, "What the Venerable says greatly contradicts the sutra text." The Patriarch said, "I transmit the Buddha's mind seal; how would I dare contradict the Buddha's sutra?" He said, "The sutra says Buddha-nature is permanent, but the Venerable says impermanent. Good and evil dharmas and even the bodhi mind are all impermanent, but the Venerable says they are permanent. This is contradictory and increases the student's doubt." The Patriarch said, "The Nirvana Sutra I once heard the nun Wujinzang recite once, and then I explained it for her, and there was not a word or meaning that did not accord with the sutra. Even for you, I have never given two accounts." He said, "Your student's understanding is shallow and dim; I hope the Venerable will explain in detail." The Patriarch said, "Do you know? If Buddha-nature were permanent, what would there be to speak of as good and evil dharmas, and even through an eon no one would give rise to the bodhi mind. Therefore when I say impermanent, it is exactly the Buddha's way of true permanence. Again, if all dharmas were impermanent, then every thing would have self-nature and could receive birth and death, and the true permanent nature would have places it does not pervade. Therefore when I say permanent, it is exactly the Buddha's meaning of true impermanence. The Buddha, because ordinary people and non-Buddhists cling to false permanence, and people of the Two Vehicles take permanence as impermanence, together making the eight inversions, in the definitive teaching of the Nirvana Sutra refuted those one-sided views and plainly showed true permanence, true self, and true purity. You now follow the words and turn your back on the meaning, taking annihilation and impermanence and fixed dead permanence, and so misunderstand the Buddha's perfect, wondrous, and final subtle words. Even if you read it a thousand times, what benefit is there?" Xingchang was suddenly like one waking from drunkenness, and spoke a verse:

因守無常心佛演有常性

Holding to an impermanent mind, the Buddha taught a permanent nature.

不知方便者猶春池執礫

One who does not know skillful means is like grasping pebbles in a spring pond.

我今不施功佛性而見前

Now I apply no effort, and Buddha-nature appears before me.

非師相授與我亦無所得

Had the Master not given it to me, I too would have gained nothing.

祖曰。汝今徹也。宜名志徹。師禮謝而去。

The Patriarch said, "You have now penetrated it; you should be named Zhiche (Resolute Penetration)." The Master bowed in thanks and left.

信州智常禪師者本州貴谿人也。髫年出家志求見性。一日參六祖。祖問。汝從何來欲求何事。師曰。學人近往洪州建昌縣白峰山。禮大通和尚。蒙示見性成佛之義。未決狐疑。至吉州遇人指迷令投謁和尚。伏願垂慈攝受。祖曰。彼有何言句。汝試舉似於吾。與汝證明。師曰。初到彼三月未蒙開示。以為法切故。於中夜獨入方丈禮拜哀請。大通乃曰。汝見虛空否。對曰見。彼曰。汝見虛空有相貌否。對曰。虛空無形有何相貌。彼曰。汝之本性猶如虛空。返觀自性了無一物可見。是名正見。無一物可知。是名真知。無有青黃長短。但見本源清淨覺體圓明。即名見性成佛。亦名極樂世界。亦名如來知見。學人雖聞此說猶未決了。乞和尚誨示令無凝滯。祖曰。彼師所說猶存見知故。令汝未了。吾今示汝一偈曰。

Chan Master Zhichang of Xinzhou was a man of Guixi in that prefecture. He left home in his youth, resolved to seek to see his nature. One day he visited the Sixth Patriarch. The Patriarch asked, "Where do you come from, and what do you seek?" The Master said, "Your student recently went to Baifeng Mountain in Jianchang County, Hongzhou, and bowed to the Venerable Datong, who taught me the meaning of seeing one's nature and becoming a Buddha, but I was not yet free of doubt. In Jizhou I met someone who pointed out the way and told me to visit the Venerable. I hope you will show compassion and take me in." The Patriarch said, "What words did he use? Try repeating them to me and I will verify them for you." The Master said, "When I first arrived there, for three months I was not given instruction, and because of my urgent desire for the Dharma, in the middle of the night I entered the abbot's room alone, bowed, and earnestly begged. Datong then said: Do you see empty space? I said I saw it. He said: Do you see that empty space has a form? I said: Empty space has no form; what form could it have? He said: Your original nature is like empty space. Looking back on your self-nature, there is not a single thing to be seen, and this is called right view; there is not a single thing to be known, and this is called true knowledge. There is no blue or yellow, long or short, only the pure original source and the perfectly bright awakened substance, which is called seeing nature and becoming a Buddha, also called the Land of Ultimate Bliss, also called the Tathagata's knowledge and vision. Though your student has heard this, I have not yet resolved it; I beg the Venerable to instruct me so that I have no obstruction." The Patriarch said, "That teacher's words still retain knowledge and views, and so left you unresolved. I now show you a verse:

不見一法存無見大似浮雲遮日面

Seeing not a single dharma yet holding to non-seeing is much like floating clouds covering the face of the sun.

不知一法守空知還如太虛生閃電

Not knowing a single dharma yet keeping an empty knowing is again like lightning arising in the great void.

此之知見瞥然興錯認何曾解方便

This knowing and seeing arises suddenly; mistaking it, how could one understand skillful means?

汝當一念自知非自己靈光常顯見

In a single thought you should know it is wrong, and your own spiritual light will always shine.

師聞偈已心意豁然。乃述一偈曰。

The Master heard the verse, his mind suddenly opened, and he composed a verse, saying:

無端起知解著相求菩提

Without reason arises knowing and understanding; clinging to characteristics, I sought bodhi.

情存一念悟寧越昔時迷

With feeling holding to one thought of awakening, how could I get beyond past delusion?

自性覺源體隨照枉遷流

The self-nature, the awakened source substance, follows illumination and drifts in vain.

不入祖師室茫然趣兩頭

Had I not entered the Patriarch's room, I would have been lost, heading toward two extremes.

廣州志道禪師者南海人也。初參六祖曰。學人自出家。覽涅槃經僅十餘載。未明大意。願和尚垂誨。祖曰。汝何處未了。對曰。諸行無常。是生滅法。生滅滅已。寂滅為樂。於此疑惑。祖曰。汝作麼生疑。對曰。一切眾生皆有二身。謂色身法身也。色身無常有生有滅。法身有常無知無覺。經云。生滅滅已寂滅為樂者。未審是何身寂滅何身受樂。若色身者。色身滅時。四大分散全是苦。苦不可言樂。若法身寂滅。即同草木瓦石。誰當受樂。又法性是生滅之體。五蘊是生滅之用。一體五用生滅是常。生則從體起用。滅則攝用歸體。若聽更生。即有情之類不斷不滅。若不聽更生。即永歸寂滅。同於無情之物。如是則一切諸法。被涅槃之所禁伏。尚不得生何樂之有。祖曰。汝是釋子何習外道斷常邪見。而議最上乘法。據汝所解。即色身外別有法身。離生滅求於寂滅。又推涅槃常樂。言有身受者。斯乃執吝生死耽著世樂。汝今當知。佛為一切迷人認五蘊和合為自體相。分別一切法為外塵相。好生惡死念念遷流。不知夢幻虛假。枉受輪迴。以常樂涅槃翻為苦相終日馳求。佛愍此故乃示涅槃真樂。剎那無有生相。剎那無有滅相。更無生滅可滅。是則寂滅見前。當見前之時亦無見前之量乃謂常樂此樂無有受者亦無不受者豈有一體五用之名何況更言涅槃禁伏諸法令永不生斯乃謗佛毀法。聽吾偈曰。

Chan Master Zhidao of Guangzhou was a man of Nanhai. When he first visited the Sixth Patriarch, he said, "Since leaving home, your student has read the Nirvana Sutra for only a little more than ten years and has not understood its main meaning; I hope the Venerable will instruct me." The Patriarch said, "Where have you not understood?" He replied, "All conditioned things are impermanent, they are the dharma of arising and ceasing. When arising and ceasing have ceased, stillness is bliss. I am doubtful about this." The Patriarch said, "How are you doubtful?" He replied, "All beings have two bodies, namely the form body and the Dharma body. The form body is impermanent, with arising and ceasing. The Dharma body is permanent, without knowing or feeling. The sutra says that when arising and ceasing have ceased, stillness is bliss; I do not know which body is still and which body enjoys the bliss. If it is the form body, when the form body perishes the four elements disperse, all suffering, and suffering cannot be called bliss. If the Dharma body is still, it would be the same as grass, wood, tile, and stone; who would receive the bliss? Again, Dharma-nature is the substance of arising and ceasing, and the five aggregates are the function of arising and ceasing. One substance with five functions, arising and ceasing are constant. Arising is function arising from substance; ceasing is function being gathered back into substance. If rebirth is allowed, then sentient beings are neither cut off nor extinguished. If rebirth is not allowed, then they return forever to stillness, the same as insentient things. In this case all dharmas are restrained by nirvana and cannot even arise; what bliss is there?" The Patriarch said, "You are a disciple of the Buddha; why do you practice the wrong views of annihilation and permanence of the non-Buddhists, and discuss the Supreme Vehicle Dharma? By your understanding, apart from the form body there is a separate Dharma body, you seek stillness apart from arising and ceasing, and you also infer that nirvana is permanent bliss and say there is a body that receives it. This is clinging to birth and death and indulging in worldly pleasure. You should now know: the Buddha, because all deluded people take the combination of the five aggregates as their own substance and characteristic, and discriminate all dharmas as the characteristics of outer dust, loving life and hating death, moving from thought to thought, not knowing it is a dream, illusion, and false, and receiving transmigration in vain, and turn permanent bliss nirvana into a form of suffering, rushing about seeking all day. The Buddha, pitying this, showed the true bliss of nirvana. In an instant there is no characteristic of arising, in an instant there is no characteristic of ceasing, and there is no arising and ceasing left to cease; this is stillness manifest. At the time of manifestation there is also no measure of manifestation; this is called permanent bliss. This bliss has no receiver and also no non-receiver. How could there be such names as one substance with five functions? How much more to say that nirvana restrains all dharmas and makes them never arise; this is slandering the Buddha and defaming the Dharma. Listen to my verse:

無上大涅槃圓明常寂照

The unsurpassed great nirvana is perfectly bright, ever still and illuminating.

凡愚謂之死外道執為斷

The ignorant call it death; the non-Buddhists hold it to be annihilation.

諸求二乘人目以無為作

Those seeking the Two Vehicles regard it as the unconditioned made.

盡屬情所計六十二見本

All belong to the calculations of feeling, the root of the sixty-two views.

妄立虛假名何為真實義

They falsely set up empty names; what is the true meaning?

唯有過量人通達無取捨

Only the one who goes beyond measure penetrates without grasping or rejecting.

以知五蘊法及以蘊中我

He understands the dharma of the five aggregates and the self within the aggregates.

外現眾色象一一音聲相

Outwardly appear the many forms and images, and each characteristic of sound.

平等如夢幻不起凡聖見

Equal as a dream or illusion, he does not give rise to views of ordinary or saint.

不作涅槃解二邊三際斷

He does not form an understanding of nirvana; the two extremes and three times are cut off.

常應諸根用而不起用想

He constantly responds with the functions of the faculties, yet gives rise to no thought of function.

分別一切法不起分別想

He discriminates all dharmas, yet gives rise to no thought of discrimination.

劫火燒海底風鼓山相擊

The eon fire burns the sea bed; the wind drives mountains to strike one another.

真常寂滅樂涅槃相如是

The bliss of true permanence and stillness; such is the characteristic of nirvana.

吾今彊言說令汝捨邪見

I now speak with effort to make you abandon wrong views.

汝勿隨言解許汝知少分

Do not understand by following the words, and I grant you will know a little.

師聞偈踴躍作禮而退。

The Master heard the verse with joy, bowed, and withdrew.

廣州法性寺印宗和尚者吳郡人也。姓印氏。從師出家精涅槃大部。唐咸亨元年抵京師。勅居大敬愛寺。固辭往蘄春謁忍大師。後於廣州法性寺講涅槃經。遇六祖能大師始悟玄理。以能為傳法師。又採自梁至唐諸方達者之言。著心要集盛行於世。先天二年二月二十一日終於會稽山妙喜寺。壽八十有七。會稽王師乾立塔銘焉。

The monk Yinzong of Faxing Temple in Guangzhou was a man of Wu Commandery, surnamed Yin. He left home following a teacher and was thoroughly versed in the great Nirvana Sutra. In the first year of Xianheng of the Tang, he arrived at the capital and was ordered by decree to live at Da Jingai Temple. He firmly declined and went to Qichun to visit Great Master Ren. Later, at Faxing Temple in Guangzhou, he lectured on the Nirvana Sutra and met the Sixth Patriarch, Great Master Neng, and only then awakened to the profound principle and took Neng as his Dharma-transmitting teacher. He also gathered the words of accomplished masters from various places from the Liang to the Tang, and wrote the Collection of Essentials of the Mind, which circulated widely. He died on the twenty-first day of the second month of the second year of Xiantian at Miaoxi Temple on Mount Kuaiji. He was eighty-seven. The Master of the Kuaiji king, Qian, set up a pagoda inscription.

吉州青原山行思禪師本州安城人也。姓劉氏幼歲出家。每群居論道師唯默然。後聞曹谿法席乃往參禮。問曰。當何所務即不落階級。祖曰。汝曾作什麼。師曰。聖諦亦不為。祖曰。落何階級。曰聖諦尚不為。何階級之有。祖深器之。會下學徒雖眾師居首焉。亦猶二祖不言少林謂之得髓矣。一日祖謂師曰。從上衣法雙行師資遞授。衣以表信。法乃印心。吾今得人何患不信。吾受衣以來遭此多難。況乎後代爭競必多。衣即留鎮山門。汝當分化一方無令斷絕。師既得法。住吉州青原山靜居寺。六祖將示滅。有沙彌希遷(即南嶽石頭和尚也)問曰。和尚百年後。希遷未審當依附何人。祖曰。尋思去。及祖順世。遷每於靜處端坐寂若忘生。第一坐問曰。汝師已逝空坐奚為。遷曰。我稟遺誡故尋思爾。第一坐曰。汝有師兄行思和尚。今住吉州。汝因緣在彼。師言甚直汝自迷耳。遷聞語便禮辭祖龕。直詣靜居。師問曰。子何方而來。遷曰。曹谿。師曰。將得什麼來。曰。未到曹谿亦不失。師曰。恁麼用去曹谿作什麼。曰若不到曹谿爭知不失。遷又問曰。曹谿大師還識和尚否。師曰。汝今識吾否。曰識又爭能識得。師曰。眾角雖多一麟足矣。遷又問。和尚出嶺多少時。師曰。我卻不知。汝早晚離曹谿。曰希遷不從曹谿來。師曰。我亦知汝去處也。曰和尚幸是大人莫造次。他日師復問遷。汝什麼處來。曰曹谿。師乃舉拂子曰。曹谿還有這箇麼。曰非但曹谿。西天亦無。師曰。子莫曾到西天否。曰若到即有也。師曰。未在。更道。曰和尚也須道取一半。莫全靠學人。師曰。不辭向汝道。恐已後無人承當。師令希遷持書與南嶽讓和尚曰。汝達書了速迴。吾有箇鈯斧子。與汝住山。遷至彼未呈書。便問。不慕諸聖不重己靈時如何。讓曰。子問太高生。何不向下問。遷曰。寧可永劫沈淪。不慕諸聖解脫。讓便休。遷迴至靜居。師問曰。

Chan Master Xingsi of Qingyuan Mountain in Jizhou was a man of An Cheng in that prefecture, surnamed Liu. He left home in youth. Whenever the community gathered to discuss the Way, the Master remained silent. Later he heard of the Dharma seat at Caoxi and went to pay respects. He asked, "What should one practice so as not to fall into stages?" The Patriarch said, "What have you done?" The Master said, "I do not even practice the Noble Truths." The Patriarch said, "Into what stage have you fallen?" He said, "If I do not even practice the Noble Truths, what stage is there?" The Patriarch deeply valued him. Among the many students at the assembly, the Master was first, as the Second Patriarch, silent at Shaolin, was said to have gotten the marrow. One day the Patriarch said to the Master, "From of old, the robe and the Dharma have gone together, passed from teacher to disciple. The robe is to show faith, and the Dharma is to seal the mind. Now that I have found a person, why fear that he will not be believed? Since I received the robe, I have met with these many difficulties, and in later generations there will surely be much contention. The robe shall remain to guard the mountain gate. You should teach in one region and not let it be cut off." After receiving the Dharma, the Master lived at Jingju Temple on Qingyuan Mountain in Jizhou. When the Sixth Patriarch was about to enter extinction, the novice Xiqian (later Venerable Shitou of Nanyue) asked, "After the Venerable's hundred years, whom should Xiqian rely on?" The Patriarch said, "Go and think." After the Patriarch passed away, Qian often sat upright in quiet places, still as if forgetting life. The head monk asked, "Your teacher has already passed away; what are you sitting emptily for?" Qian said, "I received his final instruction, so I am thinking." The head monk said, "You have a senior brother, the Venerable Xingsi, now in Jizhou. Your connection is with him. The Master's words were quite direct; you are deluding yourself." Hearing this, Qian bowed to the Patriarch's shrine and took leave, and went straight to Jingju. The Master asked, "Where do you come from?" Qian said, "Caoxi." The Master said, "What did you bring?" He said, "Before I got to Caoxi, nothing was lost either." The Master said, "If so, why go to Caoxi?" He said, "If I had not gone to Caoxi, how would I know nothing was lost?" Qian asked again, "Does the Great Master of Caoxi still know you, Venerable?" The Master said, "Do you know me now?" He said, "Knowing, how could I know?" The Master said, "Though the horns are many, one qilin is enough." Qian asked again, "How long since the Venerable came out of the mountains?" The Master said, "I do not know. When did you leave Caoxi?" He said, "Xiqian did not come from Caoxi." The Master said, "I also know where you are going." He said, "The Venerable is fortunately a great man; do not be hasty." Another day the Master again asked Qian, "Where do you come from?" He said, "Caoxi." The Master raised his whisk and said, "Does Caoxi have this?" He said, "Not only Caoxi, India does not have it either." The Master said, "Have you never been to India?" He said, "If I had been, it would have it." The Master said, "Not yet. Say more." He said, "The Venerable should also say half; do not rely entirely on your student." The Master said, "I do not refuse to tell you, but I fear that later there will be no one to take it on." The Master had Xiqian take a letter to Venerable Rang of Nanyue and said, "When you have delivered the letter, return quickly. I have a dull axe to give you to live on the mountain with." When Qian arrived there, before presenting the letter he asked, "When one neither admires the sages nor values one's own spirit, what then?" Rang said, "Your question is too high; why not ask lower?" Qian said, "I would rather sink forever through the eons than admire the liberation of the sages." Rang then stopped. Qian returned to Jingju. The Master asked,

子去未久送書達否。遷曰。信亦不通書亦不達。師曰。作麼生。遷舉前話了。卻雲。發時蒙和尚許鈯斧子。便請取。師垂一足。遷禮拜。尋辭往南嶽(玄沙雲。大小石頭和尚。被讓師推倒。至今起不得)荷澤神會來參。師問曰。什麼處來。會曰。曹谿。師曰。曹谿意旨如何。會振身而已。師曰。猶滯瓦礫在。曰和尚此間莫有真金與人否。師曰。設有與汝向什麼處著(玄沙雲。果然。雲居錫雲。只如玄沙道果然。是真金是瓦礫)僧問。如何是佛法大意。師曰。廬陵米作麼價。師既付法石頭。唐開元二十八年庚辰十二月十三日。陞堂告眾跏趺而逝。僖宗諡弘濟禪師歸真之塔。

(The Master continued:) "You have not been gone long; did you deliver the letter?" Qian said, "The message did not get through, and the letter was not delivered." The Master said, "How so?" Qian finished recounting the earlier exchange, and then said, "When I set out the Venerable promised me a dull axe; please let me have it." The Master lowered one foot. Qian bowed. Soon after, he took leave and went to Nanyue. (Xuansha said: "Great and small Shitou, pushed over by Master Rang, has not been able to get up to this day.") Shenhui of Heze came to visit. The Master asked, "Where do you come from?" Hui said, "Caoxi." The Master said, "What is the purport of Caoxi?" Hui only shook his body. The Master said, "Still stuck in tiles and pebbles." He said, "Does the Venerable have true gold here to give people?" The Master said, "If I had, where would you put it?" (Xuansha said: "Indeed." Yunju Xi said: "When Xuansha says 'indeed,' is it true gold or tiles and pebbles?") A monk asked, "What is the great meaning of the Buddha Dharma?" The Master said, "What is the price of rice in Luling?" Having transmitted the Dharma to Shitou, on the thirteenth day of the twelfth month of the gengchen year, the twenty-eighth year of Kaiyuan of the Tang, he ascended the hall, told the assembly, sat in full lotus and passed away. Emperor Xizong gave the posthumous title Chan Master Hongji, and the pagoda was named Guizhen.

南嶽懷讓禪師者姓杜氏。金州人也。年十五往荊州玉泉寺。依弘景律師出家。受具之後。習毘尼藏。一日自歎曰。夫出家者為無為法時同學坦然知師志高邁。勸師謁嵩山安和尚。安啟發之。乃直詣曹谿參六祖。祖問。什麼處來。曰嵩山來。祖曰。什麼物恁麼來。曰說似一物即不中。祖曰。還可修證否。曰修證即不無。汙染即不得。祖曰。只此不汙染諸佛之所護念。汝既如是吾亦如是。西天般若多羅讖。汝足下出一馬駒。蹋殺天下人。並在汝心不須速說。師豁然契會。執侍左右一十五載。唐先天二年始往衡嶽居般若寺。開元中有沙門道一(即馬祖大師也)住傳法院常日坐禪。師知是法器。往問曰。大德坐禪圖什麼。一曰。圖作佛。師乃取一塼。於彼庵前石上磨。一曰。師作什麼。師曰。磨作鏡。一曰。磨塼豈得成鏡耶。坐禪豈得成佛耶。一曰。如何即是。師曰。如人駕車不行。打車即是。打牛即是一無對。師又曰。汝學坐禪。為學坐佛。若學坐禪禪非坐臥。若學坐佛佛非定相。於無住法不應取捨。汝若坐佛即是殺佛。若執坐相非達其理。一聞示誨如飲醍醐。禮拜問曰。如何用心即合無相三昧。師曰。汝學心地法門如下種子。我說法要譬彼天澤。汝緣合故當見其道。又問曰。道非色相。云何能見。師曰。心地法眼能見乎道。無相三昧亦復然矣。一曰。有成壞否。師曰。若以成壞聚散而見道者。非見道也。聽吾偈曰。

Chan Master Huairang of Nanyue was surnamed Du, from Jinzhou. At fifteen he went to Yuquan Temple in Jingzhou and left home under Vinaya Master Hongjing. After receiving the full precepts he studied the Vinaya pitaka. One day he sighed and said, "One who leaves home does so for the unconditioned Dharma." At that time his fellow student Tanran, knowing the Master's lofty aim, urged him to visit Venerable An on Mount Song. An enlightened him, and he then went straight to Caoxi to visit the Sixth Patriarch. The Patriarch asked, "Where do you come from?" He said, "From Mount Song." The Patriarch said, "What thing comes thus?" He said, "To say it is like a thing would miss." The Patriarch said, "Can it still be cultivated and realized?" He said, "Cultivation and realization are not absent, but defilement cannot be allowed." The Patriarch said, "This non-defilement alone is what the buddhas protect and keep in mind. You are thus, and I am thus. The Indian Prajnatara prophesied: a colt will come out from under your foot and trample all the people of the world. It rests in your mind; no need to speak of it quickly." The Master was suddenly awakened and attended to the Patriarch's side for fifteen years. In the second year of Xiantian of the Tang he first went to Mount Heng and lived at Banruo Temple. During the Kaiyuan years, the monk Daoyi (later Great Master Mazu) lived at the Dharma-transmission hall and sat in meditation every day. The Master knew he was a vessel of the Dharma and went to ask, "Virtuous one, what do you seek by sitting in meditation?" Yi said, "I seek to become a Buddha." The Master then took a brick and ground it on the stone in front of the hermitage. Yi said, "What is the Master doing?" The Master said, "Grinding it into a mirror." Yi said, "How can grinding a brick make a mirror?" The Master said, "How can sitting in meditation make a Buddha?" (The base text seems to lack "the Master said" here; supplied according to sense.) Yi said, "What then is right?" The Master said, "It is like a man driving a cart that does not move: is it right to hit the cart, or to hit the ox?" Yi had no reply. The Master said further, "Are you studying sitting meditation, or studying sitting Buddha? If you study sitting meditation, meditation is not sitting or lying. If you study sitting Buddha, the Buddha has no fixed form. In the Dharma of non-abiding you should not grasp or reject. If you sit as Buddha, you are killing the Buddha. If you cling to the form of sitting, you do not penetrate its principle." Yi, hearing the instruction, felt as if drinking ghee, bowed and asked, "How should I use the mind to accord with the samadhi of no form?" The Master said, "Your study of the mind-ground Dharma gate is like sowing seeds. My teaching of the Dharma essentials is like the rain from heaven. Because your conditions have come together, you will see the Way." He asked again, "The Way is not form or characteristic; how can it be seen?" The Master said, "The Dharma eye of the mind-ground can see the Way. The samadhi of no form is likewise." Yi said, "Does it have formation and destruction?" The Master said, "If one sees the Way through formation, destruction, gathering, and scattering, that is not seeing the Way. Listen to my verse:

心地含諸種遇澤悉皆萌

The mind-ground holds all seeds; meeting moisture, all sprout.

三昧華無相何壞復何成

The flower of samadhi has no form; what is destroyed, and what is formed?

一蒙開悟心意超然。侍奉十秋日益玄奧。師入室弟子總有六人。師各印可雲。汝等六人同證吾身各契一路。一人得吾眉善威儀(常浩)一人得吾眼善顧盻(智達)一人得吾耳善聽理(坦然)一人得吾鼻善知氣(神照)一人得吾舌善譚說(嚴峻)一人得吾心善古今(道一)又曰。一切法皆從心生。心無所生法無能住。若達心地所作無礙。非遇上根宜慎辭哉。有一大德。問如鏡鑄像。像成後鏡明向什麼處去。師曰。如大德為童子時相貌何在(法眼別雲阿那箇是大德鑄成底像)曰只如像成後。為什麼不鑑照。師曰。雖然不鑑照。謾他一點不得。後馬大師闡化於江西。師問眾曰。道一為眾說法否眾曰。已為眾說法。師曰。總未見人持箇消息來。眾無對因遣一僧去雲。待伊上堂時。但問作麼生。伊道底言語記將來。僧去一如師旨。迴謂師曰。馬師雲。自從胡亂後三十年不曾闕鹽醬吃。師然之。天寶三年八月十一日圓寂於衡嶽。勅諡大慧禪師最勝輪之塔。

Once enlightened, his mind leapt beyond. For ten years he attended, and daily the profound deepened. The Master had six disciples in all who entered his room. The Master gave seal of approval to each, saying, "You six together attest to my body, each fitting one path. One got my eyebrows and is good at dignified bearing (Changhao); one got my eyes and is good at looking about (Zhida); one got my ears and is good at hearing principle (Tanran); one got my nose and is good at knowing breath (Shenzhao); one got my tongue and is good at speaking (Yanjun); one got my mind and is good at past and present (Daoyi)." He also said, "All dharmas arise from the mind. When the mind has nothing arising, dharmas have nothing that can abide. If one penetrates the mind-ground, whatever one does is unobstructed. Unless you meet one of superior roots, you should be careful in speech." A great monk asked, "If a mirror casts an image, after the image is formed where does the brightness of the mirror go?" The Master said, "Where is the appearance of the great monk when he was a boy?" (Fayan added: "Which is the image cast by the great monk?") He said, "But after the image is formed, why does it not reflect?" The Master said, "Though it does not reflect, it cannot be deceived in a single particle." Later Great Master Ma spread the teaching in Jiangxi. The Master asked the assembly, "Is Daoyi teaching the assembly?" The assembly said, "He is already teaching the assembly." The Master said, "I have never seen anyone bring back any news." The assembly had no reply. So he sent a monk, saying, "When he ascends the hall, just ask him: what is it? Bring back what he says." The monk went and did just as the Master instructed. On returning he told the Master, "Master Ma said: Since the barbarian confusion thirty years ago, I have never lacked salt and sauce to eat." The Master approved. On the eleventh day of the eighth month of the third year of Tianbao, he passed into perfect stillness on Mount Heng. An imperial decree gave the posthumous title Chan Master Dahui, and the pagoda was named Zuishenglun.

溫州永嘉玄覺禪師者永嘉人也。姓戴氏。丱歲出家遍探三藏。精天台止觀圓妙法門。於四威儀中常冥禪觀。後因左谿朗禪師激勵。與東陽策禪師同詣曹谿。初到振錫攜瓶。繞祖三匝。祖曰。夫沙門者具三千威儀八萬細行。大德自何方而來生大我慢。師曰。生死事大無常迅速。祖曰。何不體取無生了無速乎。曰體即無生。了本無速。祖曰。如是如是。於時大眾無不愕然。師方具威儀參禮。須臾告辭。祖曰。返太速乎。師曰。本自非動豈有速耶。祖曰。誰知非動。曰仁者自生分別。祖曰。汝甚得無生之意。曰無生豈有意耶。祖曰。無意誰當分別。曰分別亦非意。祖歎曰。善哉善哉。少留一宿。時謂一宿覺矣。策公乃留師。翌日下山迴溫江。學者輻湊。號真覺大師。著證道歌一首。及禪宗悟修圓旨自淺之深。慶州刺史魏靖。緝而序之成十篇。目為永嘉集並盛行於世。

Chan Master Xuanjue of Yongjia in Wenzhou was a man of Yongjia, surnamed Dai. He left home in childhood, thoroughly explored the Three Pitakas, was expert in the perfect, wondrous Dharma gate of Tiantai calming and contemplation, and in the four postures was always in silent meditative contemplation. Later, spurred on by Chan Master Lang of Zuoxi, he went to Caoxi together with Chan Master Ce of Dongyang. When he first arrived, he shook his staff, carried his bottle, and circled the Patriarch three times. The Patriarch said, "A sramana has three thousand rules of dignity and eighty thousand fine practices. Virtuous one, where do you come from, that you have such great arrogance?" The Master said, "The matter of birth and death is great, and impermanence is swift." The Patriarch said, "Why not embody non-arising and understand that there is no swiftness?" He said, "Embodying it is non-arising; understanding it, originally there is no swiftness." The Patriarch said, "So it is, so it is." At that time the whole assembly was astonished. The Master then made proper obeisance, and after a moment took his leave. The Patriarch said, "Is that not too quick a return?" The Master said, "Originally there is no movement; how could there be quickness?" The Patriarch said, "Who knows there is no movement?" He said, "You, benevolent one, are creating the distinction." The Patriarch said, "You have gotten the meaning of non-arising very well." He said, "How could non-arising have a meaning?" The Patriarch said, "Without meaning, who makes the distinction?" He said, "Distinction is also not meaning." The Patriarch sighed and said, "Excellent, excellent." He stayed a night. At that time he was called the One-Night Awakened. Ce stayed behind. The next day he went down the mountain and returned to Wenjiang, where students gathered like spokes to a hub, and he was called Great Master Zhenjue. He wrote the Song of Realizing the Way and the perfect purport of Chan awakening and cultivation, going from shallow to deep. Wei Jing, Prefect of Qingzhou, compiled and prefaced them, making ten chapters, called the Yongjia Collection, and both are widely current.

夫欲修道先須立志及事師儀則彰乎軌訓。

One who wishes to cultivate the Way must first establish his aim, and the proper conduct in serving a teacher is shown in the guiding rules.

故標第一明慕道儀式。

Therefore the first is marked, clarifying the manner of aspiring to the Way.

初雖立志修道善識軌儀。若三業憍奢妄心擾動。何能得定。故次第二明戒憍奢意也。

At the beginning, though one has set one's aim to cultivate the Way and is good at knowing the proper forms, if the three karmas are arrogant and extravagant and the deluded mind is disturbed, how can one attain concentration? Therefore the second in order clarifies the meaning of guarding against arrogance and extravagance.

前戒憍奢略標綱要。今子細檢責令過不生。故次第三明淨修三業。戒乎身口意也。

The previous guarding against arrogance and extravagance only briefly set out the outline. Now one examines and checks carefully so that faults do not arise. Therefore the third in order clarifies purifying the three karmas, guarding body, speech, and mind.

已檢責身口令麁過不生。次須入門修道漸次不出定慧。五種起心。六種料簡。故次第四明奢摩他頌也。

Having examined and checked body and speech so that coarse faults do not arise, next one must enter the gate and cultivate the Way, in order never leaving concentration and wisdom. There are five kinds of arousing the mind and six kinds of discernment. Therefore the fourth in order clarifies the verses on samatha.

非戒不禪。非禪不慧。上既修定。定久慧明。故次第五明毘婆舍那頌也。

Without precepts there is no meditation; without meditation there is no wisdom. Having cultivated concentration above, when concentration is long, wisdom becomes clear. Therefore the fifth in order clarifies the verses on vipasyana.

偏修於定定久則沈。偏學於慧慧多心動。故次第六明優畢叉頌。等於定慧令不沈動。使定慧均等捨於二邊。

One who cultivates only concentration will sink with long concentration. One who studies only wisdom will have a disturbed mind with much wisdom. Therefore the sixth in order clarifies the verses on upeksa. Equalizing concentration and wisdom so that one neither sinks nor is disturbed, making concentration and wisdom equal, one abandons the two extremes.

定慧既均則寂而常照。三觀一心。何疑不遣。何照不圓。自解雖明悲他未悟。悟有深淺。故次第七明三乘漸次也。

When concentration and wisdom are balanced, one is tranquil and yet always illuminating. With the three contemplations in one mind, what doubt is not dispelled, and what illumination is not complete? Though one's own understanding is clear, one grieves that others are not yet awakened. Awakening has depth and shallowness. Therefore the seventh step explains the gradual stages of the Three Vehicles.

三乘悟理理無不窮。窮理在事了事即理。故次第八明事理不二。即事而真用祛倒見也。

The Three Vehicles awaken to principle, and principle is inexhaustible. To exhaust principle lies in phenomena, and to understand phenomena is to understand principle. Therefore the eighth step explains the non-duality of phenomena and principle: to be true in the midst of phenomena, in order to remove inverted views.

事理既融內心自瑩。復悲遠學虛擲寸陰。故次第九明勸友人書也。

When phenomena and principle are fused, the inner mind becomes lucid of itself. Then one again grieves that those far away who study waste precious time in vain. Therefore the ninth step explains the letter urging a friend.

勸友人雖是悲他專心。在一情猶未普。故次第十明發願文誓度一切。

Though the urging of a friend grieves for his single-minded devotion, in a single feeling it is still not universal. Therefore the tenth step explains the vow text, vowing to liberate all beings.

復次觀心十門。初則言其法爾。次則出其觀體。三則語其相應。四則警其上慢。五則誡其疎怠。六則重出觀體。七則明其是非。八則簡其詮旨。九則觸途成觀。十則妙契玄源。

Furthermore, the ten gates of contemplating the mind are as follows. First, it speaks of its natural state; second, it brings out the substance of contemplation; third, it speaks of its correspondence; fourth, it warns against overweening pride; fifth, it cautions against negligence; sixth, it brings out the substance of contemplation again; seventh, it clarifies right and wrong; eighth, it selects the aim of the teaching; ninth, it makes contemplation of whatever one meets; and tenth, it marvelously accords with the mysterious source.

第一言法爾者。夫心性虛通動靜之源莫二。真如絕慮緣計之念非殊。惑見紛馳。窮之則唯一寂。靈源不狀。鑒之則以千差。千差不同。法眼之名自立。一寂非異。慧眼之號斯存。理量雙銷。佛眼之功圓著。是以三諦一境。法身之理常清。三智一心般若之明常照。境智冥合解脫之應隨機。非縱非橫圓伊之道玄會。故知三德妙性宛爾無乖一心。深廣難思何出要而非路。是以即心為道者。可謂尋流而得源。

First, the natural state. The nature of mind is empty and penetrating, and the source of movement and stillness is not two. True Suchness cuts off thought, and the thoughts of conditioned calculation are no different. Deluded views rush about in confusion, and when exhausted they are only a single stillness. The spiritual source has no shape, and when it is mirrored it appears in a thousand differences. The thousand differences are not the same, and so the name of the Dharma Eye is established. The one stillness is not different, and so the title of the Wisdom Eye remains. When principle and measure are both dissolved, the merit of the Buddha Eye is fully manifested. Therefore the three truths are one realm, and the principle of the Dharma body is always pure. The three kinds of wisdom are one mind, and the light of prajna always shines. When realm and wisdom merge in silence, the response of liberation follows the occasion. Neither lengthwise nor crosswise, the way of the perfect three-dotted letter is mysteriously joined. Thus we know that the marvelous nature of the three virtues is clearly not apart from the one mind. It is deep and broad and hard to conceive; what gateway that comes out of it is not a road? Therefore to take mind itself as the Way may be called following the stream and reaching the source.

第二齣其觀體者。只知一念即空不空非空非不空。

Second, bringing out the substance of contemplation. Know only that a single thought is empty and not empty, neither empty nor not empty.

第三語其相應者。心與空相應。則譏毀讚譽何憂何喜。身與空相應。則刀割香塗何苦何樂。依報與空相應。則施與劫奪何得何失。心與空不空相應則愛見都忘慈悲普救。身與空不空相應。則內同枯木外現威儀。依報與空不空相應。則永絕貪求資財給濟。心與空不空非空非不空相應。則實相初明開佛知見。身與空不空非空非不空相應。則一塵入正受。諸塵三昧起。依報與空不空非空非不空相應。則香臺寶閣嚴土化生。

Third, speaking of correspondence. When the mind corresponds to emptiness, then in slander and praise what is there to grieve or to rejoice at? When the body corresponds to emptiness, then in being cut with knives or anointed with incense what is there to suffer or enjoy? When one's surroundings correspond to emptiness, then in giving and in being robbed, what is gain and what is loss? When the mind corresponds to emptiness and non-emptiness, then love and views are all forgotten, and one saves all beings with compassion. When the body corresponds to emptiness and non-emptiness, then within one is like withered wood and without one shows dignified bearing. When one's surroundings correspond to emptiness and non-emptiness, one forever cuts off craving and supplies wealth to help others. When the mind corresponds to emptiness, non-emptiness, and neither empty nor non-empty, then the true aspect is first illuminated and one opens the Buddha's knowledge and vision. When the body corresponds to emptiness, non-emptiness, and neither empty nor non-empty, then in a single dust-mote one enters right reception, and in all dust-motes samadhi arises. When one's surroundings correspond to emptiness, non-emptiness, and neither empty nor non-empty, then there are incense terraces and jeweled pavilions, adorning the land and transforming beings by birth.

第四警其上慢者。若不爾者則未相應也。

Fourth, warning against overweening pride. If it is not like this, then one does not yet correspond.

第五誡其疎怠者。然渡海應上船。非船何以能渡。修心必須入觀。非觀何以明心。心尚未明相應何日。思之勿自恃也。

Fifth, cautioning against negligence. To cross the sea one should board a boat; without a boat how could one cross? To cultivate the mind one must enter contemplation; without contemplation how could one clarify the mind? If the mind is not yet clear, when will correspondence come? Think on this and do not rely on yourself.

第六重出觀體者。只知一念即空不空非有非無。不知即念即空不空非非有非非無。

Sixth, bringing out the substance of contemplation again. Know only that a single thought is empty and not empty, neither being nor non-being; one does not yet know that each thought is empty and not empty, not neither-being nor non-being.

第七明其是非者。心不是有。心不是無。心不非有。心不非無。是有是無即墮是。非有非無即墮非。如是隻是是非之非。未是非是非非之是。今以雙非破兩是。是破非是猶是非。又以雙非破兩非。非破非非即是是。如是隻是非是非非之是。未是不非不不非不是不不是。是非之惑綿微難見。神清慮靜細而研之。

Seventh, clarifying right and wrong. The mind is not being, the mind is not non-being, the mind is not not-being, the mind is not not-non-being. To say being or non-being falls into "is," and to say neither being nor non-being falls into "is not." This is only the "not" of "is" and "is not," not yet the "is" of the "is" and the "is not" of the "is not." Now one uses the double negation to refute the two affirmations, and this refutation of the "is not" is still an "is" and an "is not." Again one uses the double negation to refute the two negations, and refuting the "is not" of "is not" is just "is." This is only the "is" of "is not, is not-not," and it is not yet "neither not, nor not-not, nor not-is, nor not-not-is." The delusion of right and wrong is faint and subtle and hard to see. With a clear spirit and quiet thought, study it in detail.

第八簡其詮旨者。然而至理無言。假文言以明其旨。旨宗非觀。藉修觀以會其宗。若旨之未明。則言之未的。若宗之未會。則觀之未深。深觀乃會其宗。的言必明其旨。旨宗既其明會。旨觀何得復存耶。

Eighth, selecting the aim of the teaching. The ultimate principle is without words, and one borrows written words to make its aim clear. The aim and tradition are not contemplation, and one relies on cultivating contemplation to meet its tradition. If the aim is not yet clear, then the words are not on target. If the tradition is not yet met, then contemplation is not yet deep. Deep contemplation then meets the tradition, and words on target surely make the aim clear. Once aim and tradition have been clearly met, how could words and contemplation still remain?

第九觸途成觀者。夫再演言詞重標觀體。欲明宗旨無異言觀。有逐方移。方移則言理無差。無差則觀旨不異。不異之旨即理。無差之理即宗。旨一而二名言觀明其弄胤耳。

Ninth, making contemplation of whatever one meets. Again one expounds in words and again sets out the substance of contemplation, wishing to show that aim and tradition are no different, but words and contemplation shift with the direction. When the direction shifts, words and principle do not differ, and when they do not differ, contemplation and aim are not different. The aim that is not different is principle, and the principle that does not differ is the tradition. The aim is one and there are two names; words and contemplation merely play with its offshoots.

第十妙契玄源者。夫悟心之士。寧執觀而迷旨。達教之人。豈滯言而惑理。理明則言語道斷。何言之能議。旨會則心行處滅。何觀之能思。心言不能思議者。可謂妙契寰中矣。

Tenth, marvelously according with the mysterious source. One who has awakened the mind does not cling to contemplation and become lost about the aim. One who has understood the teaching does not stagnate in words and become confused about principle. When principle is clear, the path of language is cut off, so what words can discuss it? When the aim is met, the place where the mind moves is extinguished, so what contemplation can think of it? That which mind and words cannot conceive may be called marvelously according with the whole world.

師先天二年十月十七日安坐示滅。十一月十三日塔於西山之陽。勅諡無相大師。塔曰淨光。宋朝淳化中太宗皇帝詔本州重修龕塔。

On the seventeenth day of the tenth month of the first year of Xiantian, the master sat peacefully and showed extinction. On the thirteenth day of the eleventh month, a stupa was built on the sunny side of Mount Xi. By imperial decree he was given the posthumous title Great Master Wuxiang, and the stupa was named Jingguang. In the Chunhua era of the Song dynasty, Emperor Taizong ordered his home prefecture to rebuild the shrine and stupa.

司空山本淨禪師者絳州人也。姓張氏。幼歲披緇於曹谿之室受記。隸司空山無相寺。唐天寶三年玄宗遣中使楊光庭入山採常春藤。因造丈室禮問曰。弟子慕直斯久。願和尚慈悲略垂開示。師曰。天下禪宗碩學鹹會京師。天使歸朝足可諮決。貧道隈山傍水無所用心。光庭泣拜。師曰。休禮貧道。天使為求佛邪問道邪。曰弟子智識昏昧。未審佛之與道其議云何。師曰。若欲求佛即心是佛。若欲會道無心是道。曰云何即心是佛。師曰。佛因心悟心以佛彰。若悟無心佛亦不有。曰云何無心是道。師曰。道本無心無心名道。若了無心無心即道。光庭作禮信受。既迴闕。庭具以山中所遇奏聞。即勅光庭詔師。十二月十三日到京勅住白蓮亭。越明年正月十五日召兩街名僧碩學。赴內道場與師闡揚佛理。時有遠禪師者。抗聲謂師曰。今對聖上校量宗旨。應須直問直答不假繁辭。只如禪師所見以何為道。師答曰。無心是道。遠曰。道因心有。何得言無心是道。師曰。道本無名因心名道。心名若有道不虛然。窮心既無道憑何立。二俱虛妄總是假名。遠曰。禪師見有身心是道以否。師曰。山僧身心本來是道。曰適言無心是道。今又言身心本來是道。豈不相違。師曰。無心是道心泯道無。心道一如故言無心是道。身心本來是道。道亦本是身心。身心本既是空。道亦窮源無有。曰觀禪師形質甚小。卻會此理。師曰。大德。只見山僧相。不見山僧無相。見相者是大德所見。經云。凡所有相皆是虛妄。若見諸相非相。即悟其道。若以相為實窮劫不能悟道。曰今請禪師於相上說於無相。師曰。淨名經云。四大無主身亦無我。無我所見與道相應。大德。若以四大有主是我。若有我見窮劫不可會道也。遠公聞語失色逡巡避席。師有偈曰。

Zen Master Benjing of Mount Sikong was a man of Jiangzhou, surnamed Zhang. In youth he put on the black robe, received the prediction in the chamber of Caoxi (the Sixth Patriarch), and was affiliated with Wuxiang Temple on Mount Sikong. In the third year of Tianbao of the Tang, Emperor Xuanzong sent the palace envoy Yang Guangting into the mountain to gather evergreen ivy, and he thereby visited the abbot's room, bowed and asked: "Your disciple has long admired the Way and wishes that the Venerable would compassionately give a little instruction." The master said: "The great scholars of Zen from all under Heaven are gathered in the capital. When the heavenly envoy returns to court, he can consult there. This poor monk lives hidden in the mountains by the water and has nothing in which to use his mind." Guangting wept and bowed. The master said: "Stop bowing to this poor monk. Is the heavenly envoy seeking the Buddha, or asking about the Way?" He said: "Your disciple's knowledge is dim, and I do not know what the meaning of Buddha and Way is." The master said: "If you wish to seek the Buddha, this very mind is the Buddha. If you wish to meet the Way, no-mind is the Way." He said: "How is this very mind the Buddha?" The master said: "The Buddha is awakened through the mind, and the mind is manifested through the Buddha. If you awaken to no-mind, then the Buddha also does not exist." He said: "How is no-mind the Way?" The master said: "The Way is fundamentally without mind; no-mind is called the Way. If you understand no-mind, no-mind is the Way." Guangting bowed and believed. After returning to the palace, Guangting reported to the emperor all he had met in the mountain. An edict was at once issued, sending Guangting to summon the master. He arrived in the capital on the thirteenth day of the twelfth month and was ordered to stay at the White Lotus Pavilion. On the fifteenth day of the first month of the next year, the famous monks and great scholars of the two avenues were summoned to the inner chapel to expound the Buddha's principle with the master. At that time Chan Master Yuan said to the master in a loud voice: "Now, before the emperor, we compare the aims of our schools; we should ask and answer directly without elaborate words. As for what the Zen Master sees, what do you take as the Way?" The master answered: "No-mind is the Way." Yuan said: "The Way exists because of mind; how can you say that no-mind is the Way?" The master said: "The Way is originally without a name; it is called the Way because of the mind. If the name of mind exists, the Way is not empty. When we exhaust the mind and find none, on what does the Way stand? Both are empty and false, and all are merely provisional names." Yuan said: "Does the Zen Master see that having body and mind is the Way?" The master said: "This mountain monk's body and mind are originally the Way." He said: "You just said that no-mind is the Way, and now you say that body and mind are originally the Way; is this not contradictory?" The master said: "No-mind is the Way; when the mind is extinguished the Way is no more. Mind and Way are one suchness, and so I say no-mind is the Way. Body and mind are originally the Way, and the Way is also originally body and mind. Since body and mind are originally empty, the Way too, traced to its source, has no existence." He said: "I see the Zen Master's form is very small, yet you understand this principle." The master said: "You, Great Virtue, see only this mountain monk's appearance, and do not see his no-appearance. What you see in appearance is what you, Great Virtue, see. The sutra says: All that has appearance is false. If you see that all appearances are not appearance, you awaken to the Way. If you take appearances as real, you will not awaken to the Way for endless kalpas." He said: "Now I ask the Zen Master to speak of no-appearance on the basis of appearance." The master said: "The Vimalakirti Sutra says: The four elements have no master, and the body also has no self. A view without self accords with the Way. If you, Great Virtue, take it that the four elements have a master who is the self, if there is a view of self, you will not be able to meet the Way for endless kalpas." Venerable Yuan, hearing these words, changed countenance and hesitantly left his seat. The master had a verse that said:

四大無主復如水遇曲逢直無彼此

The four elements have no master, like water that meets curves and meets straight, with no this or that.

淨穢兩處不生心壅決何曾有二意

In clean and dirty places alike the mind does not arise; when it is dammed or released, how could there be two intents?

觸境但似水無心在世縱橫有何事

Touching a realm, just be like water with no mind; in the world, free and unobstructed, what is there to do?

復雲。一大如是四大亦然。若明四大無主。即悟無心。若了無心自然契道。又有志明禪師者。問曰。若言無心是道。瓦礫無心亦應是道。又云。身心本來是道。四生十類皆有身心亦應是道。師曰。大德若作見聞覺知之解。與道懸殊。即是求見聞覺知之者。非是求道之人。經云。無眼耳鼻舌身意。六根尚無見聞覺知憑何而立。窮本不有何處存心。焉得不同草木瓦礫。志明杜口而退。師又有偈曰。

He also said: "One element is thus, and so are the four elements. If you understand that the four elements have no master, you awaken to no-mind. If you comprehend no-mind, you naturally accord with the Way." Then Zen Master Zhiming asked: "If you say no-mind is the Way, then tiles and stones, which have no mind, should also be the Way. And you say body and mind are originally the Way; the four modes of birth and ten kinds of beings all have body and mind, and should also be the Way." The master said: "If you, Great Virtue, take it as an understanding of seeing, hearing, sensing and knowing, you are far from the Way; you are a person seeking seeing, hearing, sensing and knowing, not a person seeking the Way. The sutra says: No eye, ear, nose, tongue, body or mind. If even the six faculties do not exist, on what are seeing, hearing, sensing and knowing established? Traced to the root, none exists, so where would one keep a mind? How would it not be the same as grass, trees, tiles and stones?" Zhiming shut his mouth and withdrew. The master also had a verse that said:

見聞覺知無障礙聲香味觸常三昧

Seeing, hearing, sensing and knowing without obstruction; sounds, smells, tastes and touches always in samadhi.

如鳥空中只麼飛無取無捨無憎愛

Like a bird flying in the sky just so, with no taking, no abandoning, no hate and no love.

若會應處本無心始得名為觀自在

If you understand that at the place of response there is originally no mind, only then may you be called Avalokitesvara, one who contemplates freely.

又有真禪師者。問雲。道既無心佛有心否。佛之與道是一是二。師曰。不一不異。曰佛度眾生為有心故。道不度人為無心故。一度一不度。何得無二。師曰。若言佛度眾生道無度者。此是大德妄生二見。如山僧即不然。佛是虛名道亦妄立。二俱不實總是假名。一假之中何分二。問曰。佛之與道從是假名。當立名時。是誰為立。若有立者何得言無。師曰。佛之與道因心而立。推窮立心心亦是無。心既是無即悟二俱不實。知如夢幻即悟本空。彊立佛道二名。此是二乘人見解。師乃說無修無作。偈曰。

Then Zen Master Zhen asked: "Since the Way has no mind, does the Buddha have a mind? Are Buddha and Way one or two?" The master said: "Neither one nor different." He said: "The Buddha saves sentient beings because he has a mind, and the Way does not save people because it has no mind. One saves and one does not save, how can they not be two?" The master said: "If you say the Buddha saves sentient beings and the Way has no saving, this is Great Virtue falsely giving rise to two views. This mountain monk is not so. The Buddha is an empty name, and the Way too is falsely established. Both are unreal, and all are provisional names. Within one provisional name, how can there be two?" He asked: "Buddha and Way are from provisional names. When the names were established, who established them? If there was one who established them, how can you say there is none?" The master said: "Buddha and Way are established because of the mind. Tracing back to the mind that established them, the mind too is nothing. Since the mind is nothing, you awaken to the fact that both are unreal. Knowing them to be like dreams and illusions, you awaken to original emptiness. To forcibly establish the two names of Buddha and Way is the view of those of the Two Vehicles." The master then spoke of no cultivation and no making, with a verse that said:

見道方修道不見復何修

Only when one sees the Way does one cultivate it; if one does not see it, what is there to cultivate?

道性如虛空虛空何所修

The nature of the Way is like empty space; what can be cultivated in empty space?

遍觀修道者撥火覓浮漚

Look around at those who cultivate the Way: they poke at fire to seek bubbles on water.

但看弄傀儡線斷一時休

Just watch a puppet show: when the strings are cut, it is all over at once.

又有法空禪師者。問曰。佛之與道俱是假名。十二分教亦應不實。何以從前尊宿皆言修道。師曰。大德錯會經意。道本無修大德彊修。道本無作大德彊作。道本無事彊生多事。道本無知於中彊知。如此見解與道相違。從前尊宿不應如是。自是大德不會。請思之。師又有偈曰。

Then Zen Master Fakong asked: "Buddha and Way are both provisional names, and the twelve divisions of the teaching should also be unreal. Why then did the venerable elders of the past all speak of cultivating the Way?" The master said: "Great Virtue has misunderstood the meaning of the sutras. The Way is originally without cultivation; Great Virtue forces cultivation. The Way is originally without making; Great Virtue forces making. The Way is originally without affairs; you force the arising of many affairs. The Way is originally without knowing; within it you force knowing. Such views go against the Way. The venerable elders of the past should not be taken thus. It is simply that Great Virtue does not understand. Please reflect." The master also had a verse that said:

道體本無修不修自合道

The substance of the Way is originally without cultivation; without cultivating, one naturally accords with the Way.

若起修道心此人不會道

If one gives rise to a mind of cultivating the Way, this person does not understand the Way.

棄卻一真性卻入鬧浩浩

Throwing away the one true nature, he enters into noisy turmoil.

忽逢修道人第一莫向道

If you suddenly meet someone cultivating the Way, above all do not speak of the Way to him.

又有安禪師者。問曰。道既假名佛雲妄立。十二分教亦是接物度生。一切是妄以何為真。師曰。為有妄故將真對妄。推窮妄性本空。真亦何曾有故。故知真妄總是假名。二事對治都無實體。窮其根本一切皆空。曰既言一切是妄。妄亦同真。真妄無殊。復是何物。師曰。若言何物。何物亦妄。經云。無相似無比況。言語道斷如鳥飛空。安公慚伏不知所措。師又有偈曰。

Then Zen Master An asked: "Since the Way is a provisional name and the Buddha is said to be falsely established, the twelve divisions of the teaching are also a way to receive beings and save them. If everything is false, what is taken as true?" The master said: "Because there is falsehood, one takes the true to oppose the false. Tracing the nature of falsehood, it is originally empty, and the true too has never existed. Therefore know that true and false are all provisional names. The two are remedies for each other and have no real substance. Exhausting their root, all is empty." He said: "Since you say everything is false, falsehood is also the same as truth. If true and false are not different, what then is it?" The master said: "If you say 'what thing,' that 'what thing' is also false. The sutra says: No likeness, no comparison. The path of language is cut off, like a bird flying in the sky." Venerable An was ashamed and submitted, not knowing what to do. The master also had a verse that said:

推真真無相窮妄妄無形

Seek the true and the true has no form; exhaust the false and the false has no shape.

返觀推窮心知心亦假名

Turning to look back and seeking out the mind, you know the mind too is a provisional name.

會道亦如此到頭亦只寧

Meeting the Way is also like this; in the end it is simply quiet.

又有達性禪師者。問曰。禪是至妙至微。真妄雙泯佛道兩亡。修行性空名相不實。世界如幻一切假名。作此解時不可斷絕眾生善惡二根。師曰。善惡二根皆因心有。窮心若有根亦非虛。推心既無根因何立。經云。善不善法從心化生。善惡業緣本無有實。師又有偈曰。

Then Zen Master Daxing asked: "Zen is most marvelous and most subtle. True and false are both extinguished, and Buddha and Way both vanish. In cultivation nature is empty, and names and forms are unreal. The world is like an illusion, and everything is a provisional name. When one takes this view, one cannot cut off the two roots, good and evil, of sentient beings." The master said: "The two roots of good and evil both exist because of the mind. If, exhausting the mind, it exists, the roots too are not empty. Tracing the mind and finding it is nothing, on what are the roots established? The sutra says: Wholesome and unwholesome dharmas are transformed from the mind. The conditions of good and evil karma have originally no reality." The master also had a verse that said:

善既從心生惡豈離心有

Since the good arises from the mind, how can evil exist apart from the mind?

善惡是外緣於心實不有

Good and evil are external conditions; in the mind they do not truly exist.

捨惡送何處取善令誰守

Where would one send away the evil one has abandoned? To whom would one entrust the good one has taken?

傷嗟二見人攀緣兩頭走

How sad are those with the two views, clinging and running to both ends.

若悟本無心始悔從前咎

If you awaken to original no-mind, only then will you regret your earlier faults.

又有近臣。問曰。此身從何而來。百年之後復歸何處。師曰。如人夢時從何而來。睡覺時從何而去。曰夢時不可言無。既覺不可言有。雖有有無來往無所。師曰。貧道此身亦如其夢。又有偈曰。

Then a close minister asked: "From where does this body come? After a hundred years, where does it return?" The master said: "When a person dreams, from where does he come? When he wakes from sleep, where does he go?" He said: "In the dream one cannot say it is nothing, and once awake one cannot say it is something. Though there is being and non-being, there is no place of coming and going." The master said: "This poor monk's body is also like that dream." He also had a verse that said:

視生如在夢夢裡實是鬧

See life as being in a dream; in the dream it is truly noisy.

忽覺萬事休還同睡時悟

Suddenly awaken and all affairs end, just as when one awakens from sleep.

智者會悟夢迷人信夢鬧

The wise understand the dream and awaken; the deluded believe the dream's noise.

會夢如兩般一悟無別悟

Understanding the dream and awakening seem like two things, but one awakening has no other awakening.

富貴與貧賤更亦無別路

Wealth and rank, poverty and lowliness, have no other road either.

上元二年五月五日歸寂。勅諡大曉禪師。

On the fifth day of the fifth month of the second year of Shangyuan, he returned to stillness. By imperial decree he was given the posthumous title Zen Master Daxiao.

婺州玄策禪師者婺州金華人也。出家遊方屆於河朔。有智隍禪師者。曾謁黃梅五祖。庵居二十年自謂正受。師知隍所得未真。往問曰。汝坐於此作麼。隍曰入定。師曰。汝言入定。有心耶無心耶。若有心者一切蠢動之類皆應得定。若無心者一切草木之流亦合得定。曰我正入定時。則不見有有無之心。師曰。既不見有有無之心。即是常定。何有出入。若有出入則非大定。隍無語良久。問師嗣誰。師曰。我師曹谿六祖。曰六祖以何為禪定。師曰。我師雲。夫妙湛圓寂體用如如。五陰本空六塵非有。不出不入不定不亂。禪性無住離住禪寂。禪性無生離生禪想。心如虛空亦無虛空之量。隍聞此說。遂造於曹谿請決疑翳。而祖意與師冥符。隍始開悟。師後卻歸金華。大開法席。

Zen Master Xuance of Wuzhou was a man of Jinhua in Wuzhou. He left home and traveled, reaching Heshuo. There was Zen Master Zhihuang, who had visited the Fifth Patriarch at Huangmei, lived in a hermitage for twenty years, and claimed to be in right concentration. The master knew that what Huang had attained was not yet true, and went to ask: "What are you doing sitting here?" Huang said: "Entering samadhi." The master said: "You say you enter samadhi; do you do it with mind or without mind? If with mind, all kinds of living creatures should attain samadhi. If without mind, all grasses and trees should also attain samadhi." He said: "When I am just entering samadhi, I do not see a mind of being or non-being." The master said: "Since you do not see a mind of being or non-being, you are constantly in samadhi, so how could there be entering or emerging? If there is entering and emerging, it is not great samadhi." Huang had no words. After a long time he asked whom the master succeeded. The master said: "My teacher is the Sixth Patriarch of Caoxi." He said: "What does the Sixth Patriarch take as Zen concentration?" The master said: "My teacher says: The marvelous, serene, perfect stillness has substance and function as suchness. The five aggregates are originally empty, and the six dusts are not existent. There is no leaving, no entering, no fixed concentration, no disorder. The nature of Zen has no abiding; apart from abiding it is Zen stillness. The nature of Zen has no arising; apart from arising it is Zen thought. The mind is like empty space, and yet it has no measure of empty space." Hearing this, Huang went to Caoxi to ask the Patriarch to resolve his doubts and obscurations. The Patriarch's intent silently accorded with the master's, and Huang first awakened. The master later returned to Jinhua and widely opened a Dharma seat.

曹谿令韜禪師者吉州人也。姓張氏。依六祖出家。未嘗離左右。祖歸寂遂為衣塔主。唐開元四年玄宗聆其德風詔令赴闕。師辭疾不起。上元元年肅宗遣使取傳法衣入內供養。仍勅師隨衣入朝。師亦以疾辭。終於本山。壽九十五。勅諡大曉禪師。

Zen Master Lingtao of Caoxi was a man of Jizhou, surnamed Zhang. He left home under the Sixth Patriarch and never left his side. When the Patriarch returned to stillness, he became the keeper of the robe and the stupa. In the fourth year of Kaiyuan of the Tang, Emperor Xuanzong, hearing of his virtue, summoned him to the palace. The master declined on grounds of illness and did not go. In the first year of Shangyuan, Emperor Suzong sent an envoy to take the Dharma-transmission robe into the palace for offerings, and ordered the master to accompany the robe to court. The master also declined on grounds of illness. He died at his home mountain, at the age of ninety-five. By imperial decree he was given the posthumous title Zen Master Daxiao.

西京光宅寺慧忠國師者越州諸暨人也。姓冉氏。自受心印居南陽白崖山黨子谷。四十餘祀不下山門。道行聞於帝裡。唐肅宗上元二年勅中使孫朝進。齎詔徵赴京。待以師禮。初居千福寺西禪院。及代宗臨御復迎止光宅精藍。十有六載隨機說法。時有西天大耳三藏。到京雲。得他心慧眼。帝勅令與國師試驗。三藏才見師便禮拜立於右邊。師問曰。汝得他心通耶。對曰。不敢。師曰。汝道老僧即今在什麼處。曰和尚是一國之師。何得卻去西川看競渡。師再問。汝道老僧即今在什麼處。曰和尚是一國之師。何得卻在天津橋上看弄猢猻。師第三問語亦同前。三藏良久罔知去處。師叱曰。遮野狐精。他心通在什麼處。三藏無對(僧問。仰山曰。大耳三藏第三度為什麼不見國師。仰山曰。前兩度是涉境心。後入自受用三昧。所以不見。又有僧舉前語問玄沙。玄沙曰。汝道前兩度還見麼。玄覺雲。前兩度若見。後來為什麼不見。且道利害在什麼處。僧問趙州曰。大耳三藏第三度不見國師。未審國師在什麼處。趙州雲。在三藏鼻孔上。僧問玄沙。既在鼻孔上。為什麼不見。玄沙雲。只為太近)一日喚侍者。侍者應諾。如是三召皆應諾。師曰。將謂吾孤負汝。卻是汝孤負吾(僧問玄沙。國師喚侍者意作麼生。玄沙雲。卻是侍者會。雲居錫雲。且道侍者會不會。若道會。國師又道汝孤負吾。若道不會。玄沙又道卻是侍者會。且作麼生商量。玄覺徵問僧。什麼是侍者會處。僧雲。若不會爭解恁麼應玄覺雲。汝少會在。又云。若於這裡商量得去。便見玄沙。僧問法眼。國師喚侍者意作麼生。法眼雲。且去別時來。雲居錫雲。法眼恁麼道。為復明國師意不明國師意。僧問趙州。國師喚侍者意作麼生。趙州雲。如人暗裡書字。字雖不成文彩已彰)南泉到參。師問。什麼處來。對曰江西來。師曰。還將得馬師真來否。曰只遮是。師曰。

National Teacher Huizhong of Guangzhai Temple in the Western Capital was a man of Zhuji in Yuezhou, surnamed Ran. After receiving the mind-seal himself, he lived in Dangzi Valley on Mount Baiya in Nanyang, and for more than forty years did not go down the mountain gate, yet his practice of the Way was known in the imperial capital. In the second year of Shangyuan of Emperor Suzong of Tang, the palace envoy Sun Chaojin was sent by edict to summon him to the capital, and he was treated with the courtesy due a teacher. At first he lived in the West Zen Hall of Qianfu Temple. When Emperor Daizong took the throne, he was again welcomed and settled at Guangzhai, a fine monastery. For sixteen years he taught according to the capacities of those he met. At that time the Tripitaka Master Great Ears from the Western Heavens arrived in the capital, and was said to have attained the wisdom eye of knowing others' minds. The emperor ordered him to be tested with the National Teacher. As soon as the Tripitaka Master saw the master, he bowed and stood on the right. The master asked: "Have you attained the power of knowing others' minds?" He answered: "I dare not say." The master said: "Tell me, where is this old monk right now?" He said: "Venerable, you are the teacher of a state; how can you be in Xichuan watching the boat races?" The master asked again: "Tell me, where is this old monk right now?" He said: "Venerable, you are the teacher of a state; how can you be on Tianjin Bridge watching monkeys perform?" The master asked a third time, with the same words as before. The Tripitaka Master was silent for a long time, not knowing where he was. The master rebuked him: "You wild fox spirit, where is your power of knowing others' minds?" The Tripitaka Master had no reply. (A monk asked Yangshan: "Why did Tripitaka Great Ears not see the National Teacher the third time?" Yangshan said: "The first two times he was in the mind that deals with objects; later he entered the samadhi of his own enjoyment, so he did not see." Another monk raised this earlier saying to Xuansha. Xuansha said: "Tell me, did he see him the first two times?" Xuanjue said: "If he saw him the first two times, why did he not see him later? Tell me, where is the point of benefit and harm?" A monk asked Zhaozhou: "Tripitaka Great Ears did not see the National Teacher the third time; where was the National Teacher?" Zhaozhou said: "On the Tripitaka Master's nostrils." A monk asked Xuansha: "If he was on his nostrils, why did he not see him?" Xuansha said: "Only because he was too close.") One day he called his attendant. The attendant answered. He called three times, and each time the attendant answered. The master said: "I thought I was failing you, but it is you who fail me." (A monk asked Xuansha: "What was the National Teacher's intent in calling the attendant?" Xuansha said: "It was the attendant who understood." Yunju Xi said: "Tell me, did the attendant understand or not? If you say he understood, the National Teacher said you fail me. If you say he did not understand, Xuansha said it was the attendant who understood. How do you consider it?" Xuanjue questioned the monk: "What was the point where the attendant understood?" The monk said: "If he did not understand, how could he answer thus?" Xuanjue said: "You understand little." He also said: "If you can work it out here, you will see Xuansha." A monk asked Fayan: "What was the National Teacher's intent in calling the attendant?" Fayan said: "Go away for now and come back another time." Yunju Xi said: "When Fayan says so, is he making clear the National Teacher's intent or not?" A monk asked Zhaozhou: "What was the National Teacher's intent in calling the attendant?" Zhaozhou said: "Like a person writing characters in the dark. Though the characters are not formed, the pattern is already manifest.") Nanquan came to study. The master asked: "Where do you come from?" He answered: "From Jiangxi." The master said: "Did you bring the true likeness of Master Ma?" He said: "This is it." The master said:

背後底。南泉便休(長慶稜雲。大似不知。保福展雲。幾不到和尚此間。雲居錫雲。此二尊者盡扶背後。只如南泉休去。為當扶面前扶背後)麻谷到參繞禪床三匝於師前振錫而立。師曰。既如是何用更見貧道。麻谷又振錫。師叱曰。遮野狐精出去。師每示眾雲。禪宗學者。應遵佛語一乘了義契自心源。不了義者互不相許。如獅子身蟲。夫為人師者若涉名利。別開異端則自他何益。如世大匠斤斧不傷其手。香象所負非驢能堪。有僧問。若為得成佛去。師曰。佛與眾生一時放卻當處解脫。問作麼生得相應去。師雲。善惡不思自見佛性。問若為得證法身。師曰。越毘盧之境界。曰清淨法身作麼生得。師曰。不著佛求耳。問阿那箇是佛。師曰。即心是佛。曰心有煩惱否。師曰。煩惱性自離。曰豈不斷耶。師曰。斷煩惱者即名二乘。煩惱不生名大涅槃。問坐禪看靜此復若為。師曰。不垢不淨。寧用起心而看淨相。又問。禪師見十方虛空是法身否。師曰。以想心取之是顛倒見。問即心是佛可更修萬行否。師曰。諸聖皆具二嚴。豈撥無因果耶。又曰。我今答汝窮劫不盡。言多去道遠矣。所以道。說法有所得斯則野幹鳴。說法無所得。是名師子吼。南陽張濆行者問。伏承和尚說無情說法。某甲未體其事。乞和尚垂示。師曰。汝若問無情說法。解他無情方得聞我說法。汝但聞取無情說法去。濆曰。只約如今有情方便之中。如何是無情因緣。師曰。如今一切動用之中。但凡聖兩流都無少分起滅。便是出識不屬有無。熾然見覺。只聞無其情識繫執。所以六祖雲。六根對境分別非識。有僧到參禮。師問。蘊何事業。曰講金剛經。師曰。最初兩字是什麼。曰如是。師曰。是什麼無對。有人問。如何是解脫。師曰。諸法不相到當處解脫。曰恁麼即斷去也。師曰。向汝道諸法不相到斷什麼。師見僧來。以手作圓相。相中書日字。僧無對。

(The master continued:) "What is behind?" Nanquan stopped. (Changqing Leng said: "Very much like not knowing." Baofu Zhan said: "He almost did not reach the Abbot's place." Yunju Xi said: "These two venerables both support the back. As for Nanquan's stopping, is it supporting the front or the back?") Magu came to study, circled the Zen couch three times, shook his staff and stood before the master. The master said: "Since this is so, why see this poor monk again?" Magu shook his staff again. The master rebuked him: "You wild fox spirit, get out." The master often addressed the assembly, saying: "Students of the Zen school should follow the Buddha's words of the One Vehicle of definitive meaning and accord with the source of their own mind. Those who do not understand the definitive meaning do not recognize each other, like worms in a lion's body. Those who serve as teachers of others, if they touch fame and profit or open different heterodox ways, what benefit is there for themselves or others? Like a great craftsman in the world, whose axe does not hurt his hand. What a fragrant elephant carries cannot be borne by a donkey." A monk asked: "How can one attain Buddhahood?" The master said: "Let go of Buddha and sentient beings at once, and be liberated right where you are." He asked: "How can one attain correspondence?" The master said: "Without thinking of good or evil, you will see your own Buddha-nature." He asked: "How does one realize the Dharma body?" The master said: "Go beyond the realm of Vairocana." He said: "How is the pure Dharma body attained?" The master said: "By not seeking while clinging to the Buddha." He asked: "Who is the Buddha?" The master said: "This very mind is the Buddha." He said: "Does the mind have afflictions?" The master said: "The nature of affliction departs of itself." He said: "Is it not cut off?" The master said: "One who cuts off afflictions is called one of the Two Vehicles. When afflictions do not arise, it is called great nirvana." He asked: "What of sitting in meditation and watching for stillness?" The master said: "Neither dirty nor pure. Why use a mind that arises to look for a pure aspect?" He asked again: "Does the Zen Master see the empty space of the ten directions as the Dharma body?" The master said: "To grasp it with a thinking mind is an inverted view." He asked: "If this very mind is the Buddha, should one still cultivate the myriad practices?" The master said: "All the sages possess the two adornments; how could they deny cause and effect?" He also said: "If I answer you, it will not end for endless kalpas. The more words, the farther from the Way. Therefore it is said: Preaching the Dharma with something attained is the cry of a jackal. Preaching the Dharma with nothing attained is called the lion's roar." Zhang Xi, a lay practitioner of Nanyang, asked: "I have heard the Venerable say that insentient beings preach the Dharma. I have not grasped this; I ask the Venerable to instruct me." The master said: "If you ask about insentient beings preaching the Dharma, you must understand the insentient before you can hear me preach. Just go and listen to the insentient preach the Dharma." Xi said: "Within the present expedient means of sentient beings, what is the cause and condition of the insentient?" The master said: "Now, in all actions, there is not the slightest arising or ceasing between the common and the holy; this is emerging from consciousness, not belonging to being or non-being, blazingly seeing and sensing, but hearing is without the binding of feeling and consciousness. Therefore the Sixth Patriarch said: When the six faculties face their objects, discrimination is not consciousness." A monk came to pay respects. The master asked: "What work do you do?" He said: "I lecture on the Diamond Sutra." The master said: "What are the first two words?" He said: "Thus." The master said: "What is 'thus'?" He had no reply. Someone asked: "What is liberation?" The master said: "When dharmas do not reach one another, one is liberated right there." He said: "Then it is cut off." The master said: "I told you that dharmas do not reach one another; what is cut off?" When the master saw a monk coming, he made a circle with his hand and wrote the character for "sun" in the circle. The monk had no reply.

師問本淨禪師。汝已後見奇特言語如何淨曰。無一念心愛。師曰。是汝屋裡事。肅宗問。師得何法。師曰。陛下見空中一片雲麼。帝曰見。師曰。釘釘著懸掛著。又問。如何是十身調御。師乃起立曰。還會麼。曰不會。師曰。與老僧過淨瓶來。又曰。如何是無諍三昧。師曰。檀越蹋毘盧頂上行。曰此意如何。師曰。莫認自己清淨法身。又問師。師都不視之。曰朕是大唐天子。師何以殊不顧視。師曰。還見虛空麼。曰見。師曰。他還眨目視陛下否。魚軍容問。師住白崖山。十二時中如何修道。師喚童子來。摩頂曰。惺惺直然惺惺。歷歷直然歷歷。已後莫受人謾。師與紫璘供奉論義。既陞坐。供奉曰。請師立義某甲破。師曰。立義竟。供奉曰。是什麼義。師曰。果然不見。非公境界。便下坐。一日師問紫璘供奉。佛是什麼義。曰是覺義。師曰。佛曾迷否。曰不曾迷。師曰。用覺作麼無對。又問。如何是實相。師曰。把將虛底來。曰虛底不可得。師曰。虛底尚不可得。問實相作麼。僧問。如何是佛法大意。師曰。文殊堂裡萬菩薩。曰學人不會。師曰。大悲千手眼。耽源問。百年後有人問極則事作麼生。師曰。幸自可憐生。須要箇護身符子作麼。師以化緣將畢涅槃時至。乃辭代宗。代宗曰。師滅度後弟子將何所記。師曰。告檀越。造取一所無縫塔。曰就師請取塔樣。師良久曰。會麼。曰不會。師曰。貧道去後有侍者應真。卻知此事。大歷十年十二月九日右脅長往。弟子奉靈儀於黨子谷建塔。勅諡大證禪師。代宗後詔應真入內舉問前語。真良久曰。聖上會麼。曰不會。真述偈曰。

The master asked Zen Master Benjing: "What would you do if you saw extraordinary words later?" Jing said: "Not a single thought of love in my mind." The master said: "That is a matter in your own house." Emperor Suzong asked: "What Dharma has the master attained?" The master said: "Does Your Majesty see that one cloud in the sky?" The emperor said: "I see it." The master said: "Is it nailed in, or hung up?" He also asked: "What is the Ten-Bodied Tamer?" The master stood up and said: "Do you understand?" He said: "I do not understand." The master said: "Pass this old monk the pure water bottle." He also asked: "What is the samadhi of non-contention?" The master said: "The donor walks on top of Vairocana's head." He said: "What is the meaning of this?" The master said: "Do not take your own pure Dharma body for it." He asked the master again, and the master did not look at him at all. He said: "I am the Son of Heaven of the Great Tang; why does the master not look at me at all?" The master said: "Do you see empty space?" He said: "I see it." The master said: "Does it ever blink at Your Majesty?" The military commissioner Yu asked: "The master lives on Mount Baiya; how does he cultivate the Way in the twelve hours of the day?" The master called a boy over, rubbed his head and said: "Alert, simply alert; distinct, simply distinct. From now on do not be deceived by others." The master debated meaning with the Court Attendant Zilin. After taking his seat, the attendant said: "Please set up a thesis, Master, and I will refute it." The master said: "The thesis is set up." The attendant said: "What thesis?" The master said: "Indeed you do not see it; it is not your realm." And he came down from his seat. One day the master asked Court Attendant Zilin: "What is the meaning of 'Buddha'?" He said: "It means awakened." The master said: "Has the Buddha ever been deluded?" He said: "Never deluded." The master said: "What use is awakening?" He had no reply. He also asked: "What is true aspect?" The master said: "Bring the empty one here." He said: "The empty one cannot be obtained." The master said: "If the empty one cannot be obtained, why ask about the true aspect?" A monk asked: "What is the great meaning of the Buddha Dharma?" The master said: "Ten thousand Bodhisattvas in the Manjusri Hall." He said: "This student does not understand." The master said: "The Greatly Compassionate One with a thousand hands and eyes." Danyuan asked: "A hundred years from now, if someone asks about the ultimate matter, what shall I say?" The master said: "You are pitiable enough already; why do you need a protective talisman?" When the master's conditions for teaching were nearly finished and the time of nirvana had come, he took leave of Emperor Daizong. Daizong said: "After the master's passing, what will this disciple have to remember him by?" The master said: "Tell the donor to build a seamless stupa." He said: "I ask the master for a design of the stupa." The master was silent for a long time and said: "Do you understand?" He said: "I do not understand." The master said: "After this poor monk has gone, there is the attendant Yingzhen, who knows this matter." On the ninth day of the twelfth month of the tenth year of Dali, he lay on his right side and departed forever. His disciples carried his remains to Dangzi Valley and built a stupa. By imperial decree he was given the posthumous title Zen Master Dazheng. Later Daizong summoned Yingzhen into the palace and raised the earlier words. Zhen said after a long time: "Does Your Majesty understand?" He said: "I do not understand." Zhen recited a verse that said:

湘之南潭之北中有黃金充一國

South of the Xiang, north of the Tan, in the middle gold fills a whole country.

無影樹下合同船瑠璃殿上無知識

Under the shadowless tree, a shared boat; in the lapis lazuli hall, no one who knows.

應真後住耽源山。

Yingzhen later lived on Mount Danyuan.

西京荷澤神會禪師者襄陽人也。姓高氏。年十四為沙彌謁六祖。祖曰。知識遠來大艱辛將本來否。若有本則合識主。試說看。師曰。以無住為本。見即是主。祖曰。遮沙彌爭合取次語。便以杖打。師於杖下思惟曰。大善知識歷劫難逢。今既得遇。豈惜身命。自此給侍。他日祖告眾曰。吾有一物無頭無尾無名無字無背無面。諸人還識否。師乃出曰。是諸佛之本原。神會之佛性。祖曰。向汝道無名無字。汝便喚本原佛性。師禮拜而退。師尋往西京受戒。唐景龍中卻歸曹谿。祖滅後二十年間。曹谿頓旨沈廢於荊吳。嵩嶽漸門盛行於秦洛。乃入京。天寶四年方定兩宗(南能頓宗北秀漸教)乃著顯宗記盛行於世。一日鄉信至報二親亡。師入堂白槌曰。父母俱喪。請大眾念摩訶般若。眾才集師便打槌曰。勞煩大眾。師於上元元年五月十三日中夜奄然而化。俗壽七十五。二年建塔於洛京龍門。勅於塔所置寶應寺。大歷五年賜號真宗般若傳法之堂。七年又賜般若大師之塔。

Zen Master Shenhui of Heze in the Western Capital was a man of Xiangyang, surnamed Gao. At fourteen he became a novice and visited the Sixth Patriarch. The Patriarch said: "You have come a long way, a great hardship; have you brought the root? If you have the root you should know the master. Try to say it." The master said: "I take non-abiding as the root, and seeing is the master." The Patriarch said: "This novice speaks so casually." And he struck him with his staff. Under the staff the master thought: "A great good teacher is hard to meet in many kalpas. Now that I have met him, how could I spare my life?" From then he served him. On another day the Patriarch told the assembly: "I have one thing, without head or tail, without name or character, without back or face. Do you all know it?" The master came forward and said: "It is the root source of all Buddhas, and Shenhui's Buddha-nature." The Patriarch said: "I told you it has no name or character, and you call it the root source and Buddha-nature." The master bowed and withdrew. Not long after, the master went to the Western Capital to receive the precepts. In the Jinglong era of the Tang he returned to Caoxi. In the twenty years after the Patriarch's extinction, the sudden teaching of Caoxi sank into oblivion in Jing and Wu, while the gradual school of Mount Song flourished in Qin and Luo. He then entered the capital. In the fourth year of Tianbao the two schools were finally settled (the Southern Neng's Sudden School and the Northern Xiu's Gradual Teaching), and he composed the Xianzong Ji, which was widely circulated in the world. One day a letter from his home arrived, reporting that both of his parents had died. The master entered the hall, struck the gavel and announced: "Both my parents are gone; I ask the assembly to recite the Maha Prajna." When the assembly had gathered, the master struck the gavel and said: "Thank you, assembly, for the trouble." On the thirteenth day of the fifth month of the first year of Shangyuan, in the middle of the night, the master suddenly passed away, at the age of seventy-five. In the second year, a stupa was built at Longmen in Luojing. By decree Baoying Temple was set up at the stupa site. In the fifth year of Dali he was given the title Hall of Transmission of the Dharma of True School Prajna. In the seventh year, the stupa was also named Great Master Prajna's Stupa.

有僧舉臥輪禪師偈雲。

A monk cited a verse by Zen Master Wolun, which says:

臥輪有伎倆能斷百思想

Wolun has a trick, he can cut off a hundred thoughts.

對境心不起菩提日日長

Facing a realm his mind does not arise; bodhi grows day by day.

六祖大師聞之曰。此偈未明心地。若依而行之。是加繫縛因。示一偈曰。

The Great Master the Sixth Patriarch, hearing it, said: "This verse does not yet clarify the mind-ground. If one follows it and practices it, it adds bondage." And so he showed a verse:

慧能沒伎倆不斷百思想

Huineng has no trick, and does not cut off a hundred thoughts.

對境心數起菩提作麼長

Facing a realm his mind arises often; how can bodhi grow?

(此二偈諸方多舉故附於卷末。臥輪者非名即住處也)。

(These two verses are cited in many places, and so are appended at the end of the fascicle. "Wolun" is not a personal name but the name of a dwelling place.)

南嶽懷讓禪師法嗣

Dharma heirs of Zen Master Huairang of Nanyue

第一世九人江西道一禪師(一人見錄姓馬時謂馬祖)

First generation, nine persons. Zen Master Daoyi of Jiangxi (one person is recorded here; surnamed Ma, then called Mazu)

南嶽常浩禪師

Zen Master Changhao of Nanyue

智達禪師

Zen Master Zhida

坦然禪師

Zen Master Tanran

潮州神照禪師

Zen Master Shenzhao of Chaozhou

揚州大明寺嚴峻禪師

Zen Master Yanjun of Daming Temple in Yangzhou

新羅國本如禪師

Zen Master Benru of Silla

玄晟禪師

Zen Master Xuansheng

東霧山法空禪師(已上八人無機緣語句不錄)

Zen Master Fakong of Dongwu Mountain (the above eight have no sayings of encounters and are not recorded)

第二世三十七人(馬祖法嗣)越州大珠慧海禪師

Second generation, thirty-seven persons (Dharma heirs of Mazu). Zen Master Dazhu Huihai of Yuezhou

洪州泐潭山法會禪師

Zen Master Fahui of Mount Letan in Hongzhou

池州杉山智堅禪師

Zen Master Zhijian of Mount Shan in Chizhou

洪州泐潭惟建禪師

Zen Master Weijian of Letan in Hongzhou

澧州茗谿道行禪師

Zen Master Daoxing of Mingxi in Lizhou

撫州石鞏慧藏禪師

Zen Master Huizang of Shigong in Fuzhou

唐州紫玉山道通禪師

Zen Master Daotong of Mount Ziyu in Tangzhou

江西北蘭讓禪師

Zen Master Lan Rang of Beilan in Jiangxi

洛京佛光如滿禪師

Zen Master Riman of Foguang in Luojing

袁州南源道明禪師

Zen Master Daoming of Nanyuan in Yuanzhou

忻州酈村自滿禪師

Zen Master Ziman of Licun in Xinzhou

朗州中邑洪恩禪師

Zen Master Hong'en of Zhongyi in Langzhou

洪州百丈山懷海禪師(禪門規式附已上十三人見錄)

Zen Master Huaihai of Mount Baizhang in Hongzhou (the Rules of the Zen Monastery appended; the above thirteen are recorded here)

鎬英禪師

Zen Master Gaoying

崇泰禪師

Zen Master Chongtai

王姥山翛然禪師

Zen Master Xiaoran of Mount Wangmu

華州伏棲寺策禪師

Zen Master Ce of Fuqi Temple in Huazhou

澧州松滋塔智聰禪師

Zen Master Zhicong of Songzi Pagoda in Lizhou

唐州雲秀山神鑒禪師

Zen Master Shenjian of Mount Yunxiu in Tangzhou

揚州棲靈寺智通禪師

Zen Master Zhitong of Qiling Temple in Yangzhou

坑州智藏禪師

Zen Master Zhizang of Kengzhou

京兆懷韜禪師

Zen Master Huaitao of Jingzhao

處州法藏禪師

Zen Master Fazang of Chuzhou

河中府懷則禪師

Zen Master Huaize of Hezhong Prefecture

常州明幹禪師

Zen Master Minggan of Changzhou

鄂州洪潭禪師

Zen Master Hongtan of Ezhou

象原懷坦禪師

Zen Master Huaitan of Xiangyuan

潞府青蓮元禮禪師

Zen Master Yuanli of Qinglian in Lufu

河中府保慶禪師

Zen Master Baoqing of Hezhong Prefecture

甘泉志賢禪師

Zen Master Zhixian of Ganquan

大會山道晤禪師

Zen Master Daowu of Mount Dahui

潞府法柔禪師

Zen Master Faru of Lufu

京兆咸通寺覺平禪師

Zen Master Jueping of Xiantong Temple in Jingzhao

義興勝辯禪師

Zen Master Shengbian of Yixing

海陵慶雲禪師

Zen Master Qingyun of Hailing

洪州開元寺玄虛禪師(已上二十三人無機緣語句不錄)

Zen Master Xuanxu of Kaiyuan Temple in Hongzhou (the above twenty-three have no sayings of encounters and are not recorded)

懷讓禪師第一世

First generation of Zen Master Huairang

江西道一禪師漢州什邡人也。姓馬氏。容貌奇異牛行虎視。引舌過鼻。足下有二輪文。幼歲依資州唐和尚落髮。受具於渝州圓律師。唐開元中習禪定於衡嶽傳法院。遇讓和尚。同參九人唯師密受心印(讓之一猶思之遷也。同源而異派。故禪法之盛始於二師。劉軻雲。江西主大寂。湖南主石頭。往來憧憧不見二大士為無知矣。西天般若多羅記達磨雲。震旦雖闊無別路。要假姪孫腳下行。金雞解銜一顆米。供養十方羅漢僧。又六祖能和尚謂讓曰。向後佛法從汝邊去。馬駒蹋殺天下人。厥後江西法嗣布於天下。時號馬祖焉)始自建陽佛跡嶺遷至臨川。次至南康龔公山。大歷中隷名於開元精舍。時連帥路嗣恭。聆風景慕親受宗旨。由是四方學者雲集坐下。一日謂眾曰。汝等諸人各信自心是佛。此心即是佛心。達磨大師從南天竺國來。躬至中華。傳上乘一心之法。令汝等開悟。又引楞伽經文。以印眾生心地。恐汝顛倒不自信。此心之法各各有之。故楞伽經云。佛語心為宗。無門為法門。又云。夫求法者應無所求。心外無別佛。佛外無別心。不取善不捨惡。淨穢兩邊俱不依怙。達罪性空念念不可得。無自性故。故三界唯心。森羅萬象一法之所印。凡所見色皆是見心。心不自心因色故有。汝但隨時言說。即事即理都無所礙。菩提道果亦復如是。於心所生即名為色。知色空故生即不生。若了此心。乃可隨時著衣吃飯。長養聖胎任運過時。更有何事汝受吾教。聽吾偈曰。

Zen Master Daoyi of Jiangxi was a man of Shifang in Hanzhou, surnamed Ma. His appearance was extraordinary: he walked like an ox and gazed like a tiger, could stick his tongue out past his nose, and had marks of two wheels on the soles of his feet. In youth he took tonsure under the Venerable Tang of Zizhou and received full ordination from the Vinaya Master Yuan of Yuzhou. In the Kaiyuan era of the Tang he practiced Zen concentration at the Chuanfa Cloister on Mount Heng, where he met the Venerable Rang. Nine people studied together, and only the master secretly received the mind-seal. (Rang's relation to Yi is like Si's relation to Qian: the same source with different branches. Therefore the flourishing of Zen began with these two masters. Liu Ke said: Jiangxi is led by Daji, Hunan by Shitou. Those coming and going in crowds, not seeing the two great masters, are called ignorant. In the West, Prajnatara predicted of Bodhidharma: Though China is vast, there is no other road; it must rely on the grandnephew's steps. A golden rooster can hold a single grain of rice in its beak and offer it to the arhats of the ten directions. Also the Venerable Neng, the Sixth Patriarch, said to Rang: Hereafter, the Buddha Dharma will go from you. A colt will trample all under Heaven. Afterwards the Dharma heirs of Jiangxi spread throughout the world, and at that time he was called Mazu.) He first moved from Buddha Trace Ridge in Jianyang to Linchuan, then to Gonggong Mountain in Nankang. In the Dali era he was registered at Kaiyuan Monastery. At that time the Regional Commissioner Lu Sigong, hearing of his fame, admired him and personally received his teaching. From then on students from all quarters gathered beneath his seat. One day he said to the assembly: "All of you, each believe that your own mind is Buddha; this mind is the Buddha mind. The Great Master Bodhidharma came from the southern land of India himself to China and transmitted the Dharma of the One Mind of the Supreme Vehicle, to make you awaken. He also cited the text of the Lankavatara Sutra to seal the mind-ground of beings. Fearing that you would be inverted and not believe in yourselves, that this Dharma of mind is something each of you has, the Lankavatara Sutra says: The Buddha's word takes mind as its tradition, and no-gate as its Dharma gate. It also says: One who seeks the Dharma should seek nothing. Apart from mind there is no other Buddha, and apart from Buddha there is no other mind. Do not take the good, do not abandon the evil; do not rely on either side, pure or defiled. Understand that the nature of sin is empty, that thought after thought cannot be obtained, because there is no own-nature. Therefore the three realms are only mind. The dense multitude of phenomena are all sealed by one Dharma. All the forms one sees are seeing the mind. The mind is not itself mind; it exists because of form. You just speak as occasion arises, and in phenomena and principle there is no obstruction at all. The bodhi way and its fruit are also like this. What arises from the mind is called form. Knowing that form is empty, arising is not arising. If you comprehend this mind, then you can put on clothes and eat meals as the occasion arises, nourish the holy embryo, pass the time at ease, and what more is there to do? You who receive my teaching, listen to my verse:

心地隨時說菩提亦只寧

The mind-ground is spoken as occasion arises; bodhi too is just quiet.

事理俱無礙當生即不生

Phenomena and principle are both unobstructed; in being born, there is no birth.

僧問。和尚為什麼說即心即佛。師雲。為止小兒啼。僧雲。啼止時如何。師雲。非心非佛。僧雲。除此二種人來如何指示。師雲。向伊道不是物。僧雲。忽遇其中人來時如何。師雲。且教伊體會大道。僧問。如何是西來意。師雲。即今是什麼意。龐居士問。如水無筋骨能勝萬斛舟。此理如何。師雲。遮裡無水亦無舟。說什麼筋骨。一日師上堂。良久百丈收卻面前席。師便下堂。百丈問。如何是佛法旨趣。師雲。正是汝放身命處。師問百丈。汝以何法示人。百丈竪起拂子。師雲。只遮箇為當別有。百丈拋下拂子。僧問。如何得合道。師雲。我早不合道。僧問。如何是西來意。師便打乃雲。我若不打汝諸方笑我也。有小師行腳迴。於師前畫箇圓相。就上禮拜了立。師雲。汝莫欲作佛否。雲某甲不解揑目。師雲。吾不如汝。小師不對。鄧隱峰辭師。師雲。什麼處去。對雲。石頭去。師雲。石頭路滑。對雲。竿木隨身逢場作戲。便去。才到石頭。即繞禪床一匝振錫一聲。問是何宗旨。石頭雲。蒼天蒼天。隱峰無語。卻迴舉似於師。師雲。汝更去。見他道蒼天。汝便噓噓。隱峰又去石頭。一依前問。是何宗旨。石頭乃噓噓。隱峰又無語。歸來。師雲。向汝道。石頭路滑。有僧於師前作四畫。上一長下三短。問雲。不得道一長三短。離此四字外請和尚答。師乃畫地一畫雲。不得道長短。答汝了也(忠國師聞別雲。何不問老僧)有一講僧來問雲。未審禪宗傳持何法。師卻問雲。坐主傳持何法。彼雲。忝講得經論二十餘本。師雲。莫是師子兒否。雲不敢。師作噓噓聲。彼雲。此是法。師雲。是什麼法。雲師子出窟法。師乃默然。彼雲。此亦是法。師雲是什麼法。雲師子在窟法。師雲。不出不入是什麼法。無對(百丈代雲。見麼)遂辭出門。師召雲坐主。彼即迴首。師雲。是什麼。亦無對。師雲。遮鈍根阿師。洪州廉使問雲。

A monk asked: "Why does the Venerable say that this very mind is the Buddha?" The master said: "To stop the child's crying." The monk said: "What about when the crying stops?" The master said: "Not mind, not Buddha." The monk said: "Apart from these two kinds of people, how do you instruct others?" The master said: "Tell them it is not a thing." The monk said: "If one of those people suddenly comes, what then?" The master said: "Then let him embody the great Way." A monk asked: "What is the meaning of the Patriarch's coming from the West?" The master said: "What is the meaning now?" Layman Pang asked: "Water has no sinews or bones yet can bear a boat of ten thousand hu; what is the principle of this?" The master said: "Here there is no water and no boat; what sinews and bones are you talking about?" One day the master ascended the hall, and after a long time, Baizhang rolled up the mat in front of him, and the master came down from the hall. Baizhang asked: "What is the aim of the Buddha Dharma?" The master said: "It is just where you let go of body and life." The master asked Baizhang: "What Dharma do you use to teach people?" Baizhang raised his whisk. The master said: "Just this, or is there something else?" Baizhang threw down the whisk. A monk asked: "How can one accord with the Way?" The master said: "I have never accorded with the Way." A monk asked: "What is the meaning of the Patriarch's coming from the West?" The master struck him, then said: "If I did not strike you, people everywhere would laugh at me." A young monk returned from traveling, drew a circle before the master, then bowed and stood. The master said: "Do you want to become a Buddha?" He said: "I do not know how to pinch my eyes." The master said: "I am not as good as you." The young monk did not answer. Deng Yinfeng took leave of the master. The master said: "Where are you going?" He answered: "To Shitou." The master said: "The road at Shitou is slippery." He answered: "I carry my pole and wood with me, and play along where I meet the occasion." And he went. As soon as he reached Shitou, he circled the Zen couch once, shook his staff once, and asked what the aim was. Shitou said: "Blue Heaven, blue Heaven." Yinfeng had no words, and returned and told it to the master. The master said: "Go again. When he says blue Heaven, you just go 'hsu, hsu.'" Yinfeng went to Shitou again and asked what the aim was exactly as before. Shitou went "hsu, hsu." Yinfeng again had no words and came back. The master said: "I told you the road at Shitou is slippery." A monk drew four strokes before the master, one long above and three short below, and asked: "You may not say one long and three short. Apart from these four strokes, please answer me, Venerable." The master drew one stroke on the ground and said: "You may not say long or short. I have answered you." (When National Teacher Zhong heard this he said differently: "Why not ask this old monk?") A lecturing monk came and asked: "What Dharma does the Zen school transmit and hold?" The master asked in return: "What Dharma does the lecturer transmit and hold?" He said: "I have lectured on more than twenty sutras and treatises." The master said: "Are you not a lion's cub?" He said: "I dare not claim it." The master made a "hsu" sound. He said: "This is the Dharma." The master said: "What Dharma?" He said: "The Dharma of the lion coming out of its den." The master fell silent. He said: "This too is the Dharma." The master said: "What Dharma?" He said: "The Dharma of the lion staying in its den." The master said: "What Dharma is neither going out nor going in?" He had no reply. (Baizhang said in his place: "Do you see?") He then took leave and went out the door. The master called: "Lecturer." He turned his head at once. The master said: "What is this?" He had no reply again. The master said: "This dull-witted master." The Inspector of Hongzhou asked:

弟子吃酒肉即是。不吃即是。師雲。若吃是中丞祿。不吃是中丞福。師入室弟子一百三十九人。各為一方宗主轉化無窮。師於貞元四年正月中。登建昌石門山於林中經行。見洞壑平坦處。謂侍者曰。吾之朽質當於來月歸茲地矣。言訖而迴。至二月四日果有微疾。沐浴訖跏趺入滅。元和中追諡大寂禪師。塔曰大莊嚴。今海昏縣影堂存焉(高僧傳云。大覺禪師按權德輿作塔銘言。馬祖終於開元寺。荼毘於石門而建塔也。至會昌沙汰後大中四年七月。宣宗勅江西觀察使裴休重建塔並寺。賜額寶峰)。

(The Inspector continued:) "Is it right for your disciple to eat wine and meat, or right not to eat them?" The master said: "If you eat, it is the Censor's salary; if you do not eat, it is the Censor's merit." The master had one hundred thirty-nine disciples who entered his room, each became a master of a region and transformed beings without end. In the first month of the fourth year of Zhenyuan, the master climbed Shimen Mountain in Jianchang, walked in the forest, and seeing a level place in a gully, said to his attendant: "My decaying body will return to this place next month." Having said this, he returned. On the fourth day of the second month, he indeed had a slight illness. After bathing, he sat in full lotus and entered extinction. In the Yuanhe era he was posthumously given the title Zen Master Daji, and his stupa was named Great Adornment. The portrait hall in Haihun County still exists. (The Biographies of Eminent Monks calls him Zen Master Dajue. According to the stupa inscription composed by Quan Deyu, Mazu died at Kaiyuan Monastery and was cremated at Shimen, where the stupa was built. After the Huichang suppression, in the seventh month of the fourth year of Dazhong, Emperor Xuanzong ordered the Jiangxi Surveillance Commissioner Pei Xiu to rebuild the stupa and monastery, granting the plaque Baofeng.)

懷讓禪師第二世馬祖法嗣

Second generation of Zen Master Huairang, Dharma heirs of Mazu

越州大珠慧海禪師者建州人也。姓朱氏。依越州大雲寺道智和尚受業。初至江西參馬祖。祖問曰。從何處來。曰越州大雲寺來。祖曰。來此擬須何事。曰來求佛法。祖曰。自家寶藏不顧拋家散走作什麼我遮裡一物也無。求什麼佛法。師遂禮拜問曰。阿那箇是慧海自家寶藏。祖曰。即今問我者。是汝寶藏。一切具足更無欠少。使用自在。何假向外求覓。師於言下自識本心不由知覺。踴躍禮謝。師事六載。後以受業師年老遽歸奉養。乃晦跡藏用外示痴訥。自撰頓悟入道要門論一卷。被法門師姪玄晏竊出江外呈馬祖。祖覽訖告眾雲。越州有大珠。圓明光透自在無遮障。處也眾中有知師姓朱者。迭相推識。結契來越上尋訪依附(時號大珠和尚者。因馬祖示出也)師謂曰。禪客我不會禪。並無一法可示於人。故不勞汝久立。且自歇去。時學侶漸多日夜叩激。事不得已隨問隨答。其辯無礙(廣語出別卷)時有法師數人來謁曰。擬伸一問。師還對否。師曰。深潭月影任意撮摩。問如何是佛。師曰。清潭對面非佛而誰。眾皆茫然(法眼雲。是即沒交涉)良久其僧又問。師說何法度人。師曰貧道未曾有一法度人。曰禪師家渾如此。師卻問曰。大德說何法度人。曰講金剛般若經。師曰。講幾坐來。曰二十餘坐。師曰。此經是阿誰說。僧抗聲曰。禪師相弄。豈不知是佛說耶。師曰。若言如來有所說法。則為謗佛。是人不解我所說義。若言此經不是佛說。則是謗經。請大德說看。無對。師少頃又問。經云。若以色見我。以音聲求我。是人行邪道。不能見如來。大德且道。阿那箇是如來。曰某甲到此卻迷去。師曰。從來未悟說什麼卻迷。僧曰。請禪師為說。師曰。大德講經二十餘坐。卻未識如來。其僧再禮拜。願垂開示。師曰。如來者。是諸法如義。何得忘卻。曰是。是諸法如義。師曰。大德是亦未是。曰經文分明那得未是。師曰。

Chan Master Dazhu Huihai of Yuezhou was from Jianzhou, and his surname was Zhu. He took his training under the monk Daozhi of Dayun Temple in Yuezhou. At first he went to Jiangxi to call on Mazu. Mazu asked: "Where do you come from?" He said: "From Dayun Temple in Yuezhou." Mazu said: "What do you intend to do by coming here?" He said: "I have come to seek the Buddha Dharma." Mazu said: "You do not look after your own treasure, and leave home and wander about; what for? I have not a single thing here; what Buddha Dharma do you seek?" The Master then bowed and asked: "Which is Huihai's own treasure?" Mazu said: "The one who is asking me right now is your treasure. It is completely complete, lacking nothing, and you use it freely; why borrow from outside to search for it?" At these words the Master recognized his original mind, without any act of knowing or sensing, and leapt up bowing in thanks. The Master served him for six years. Later, because his ordination teacher was old, he hurried back to care for him, and then hid his traces and concealed his abilities, outwardly appearing dull and slow of speech. He himself wrote one fascicle titled "Essentials of Entering the Way by Sudden Awakening." His Dharma nephew Xuanyan secretly took it out and carried it beyond the river to show Mazu. When Mazu had read it, he told the assembly: "In Yuezhou there is a great pearl, round and bright, its light shining through, free and without any covering or obstruction." Among the assembly were those who knew that the Master's surname was Zhu, and they identified him with one another and made a pact to seek him out in Yue and attach themselves to him. (At that time he was called the Monk Dazhu, "Great Pearl," which came from Mazu's remark.) The Master said: "Chan visitors, I do not understand Chan and have not a single dharma to show anyone, so there is no need to trouble you to stand here long; go and rest." At that time the number of students gradually grew and they pressed him day and night. Having no choice, he answered whatever was asked, and his eloquence was unobstructed. (His extended sayings appear in another fascicle.) At that time several Dharma teachers came to call and said: "We would like to ask a question; will the Master answer?" The Master said: "The moon's reflection in a deep pool; grasp at it as you please." They asked: "What is Buddha?" The Master said: "Facing the clear pool, who is it if not Buddha?" The assembly were all at a loss. (Fayan said: "That is right, but it has no connection.") After a long time, one of the monks asked again: "By what dharma does the Master liberate people?" The Master said: "This poor monk has never had a single dharma with which to liberate people." He said: "All Chan masters are like this." The Master asked in return: "By what dharma does the Virtuous One liberate people?" He said: "I lecture on the Diamond Prajna Sutra." The Master said: "How many sessions have you given?" He said: "More than twenty." The Master said: "Who spoke this sutra?" The monk said loudly: "Chan master, you are making fun of me. Do you not know it was spoken by the Buddha?" The Master said: "If you say the Tathagata had a Dharma he taught, you slander the Buddha, and that person does not understand the meaning of what I say. If you say this sutra was not spoken by the Buddha, you slander the sutra. Please say it, Virtuous One." He had no reply. After a moment the Master asked again: "The sutra says: 'One who sees me by form, who seeks me by sound, practices a false way and cannot see the Tathagata.' Virtuous One, tell me, which is the Tathagata?" He said: "Having come here, I am now confused." The Master said: "You have never been awakened, so how can you say you are now confused?" The monk said: "Please explain it for me, Chan master." The Master said: "The Tathagata is the meaning of suchness of all dharmas. How could you have forgotten it?" He said: "Yes, yes, it is the meaning of suchness of all dharmas." The Master said: "Virtuous One, even this is not yet right." He said: "The sutra text is clear; how can it be not right?" The Master said:

大德如否。曰如。師曰。木石如否。曰如。師曰。大德如同木石如否。曰無二。師曰。大德與木石何別。僧無對。良久卻問。如何得大涅槃。師曰。不造生死業對。曰如何是生死業。師曰。求大涅槃是生死業。捨垢取淨是生死業。有得有證是生死業。不脫對治門是生死業。曰云何即得解脫。師曰。本自無縛不用求解。直用直行是無等等。僧曰。如禪師和尚者。實謂希有禮謝而去。有行者問。即心即佛那箇是佛。師雲。汝疑那箇不是佛指出看。無對。師雲。達即遍境是。不悟永乖疎。有律師法明。謂師曰。禪師家多落空。師曰。卻是坐主家多落空。法明大驚曰。何得落空。師曰。經論是紙墨文字。紙墨文字者俱空。設於聲上建立名句等法。無非是空。坐主執滯教體。豈不落空。法明曰。禪師落空否。師曰。不落空。曰何卻不落空。師曰。文字等皆從智慧而生。大用現前那得落空。法明曰。故知一法不達不名悉達。師曰。律師不唯落空。兼乃錯用名言。法明作色問曰。何處是錯。師曰。律師未辨華竺之音。如何講說。曰請禪師指出法明錯處。師曰。豈不知悉達是梵語邪。律師雖省過。而心猶憤然(具梵語。薩婆曷剌他悉陀。中國翻雲一切義成。舊雲悉達多。猶是訛略梵語也)又問曰。夫經律論是佛語。讀誦依教奉行。何故不見性。師曰。如狂狗趁塊師子齩人。經律論是自性用。讀誦者是性法。法明曰。阿彌陀佛有父母及姓否。師曰。阿彌陀姓憍屍迦。父名月上。母名殊勝妙顏。曰出何教文。師曰。出陀羅尼集。法明禮謝讚歎而退。有三藏法師問。真如有變易否。師曰。有變易。三藏曰。禪師錯也。師卻問三藏。有真如否。曰有。師曰。若無變易決定是凡僧也。豈不聞。善知識者能迴三毒為三聚淨戒。迴六識為六神通。迴煩惱作菩提。迴無明為大智真如。若無變易三藏真是自然外道也。三藏曰。

(The Master continued:) "Are you such, Virtuous One?" He said: "I am such." The Master said: "Are wood and stone such?" He said: "They are such." The Master said: "Is the Virtuous One's suchness the same as the suchness of wood and stone?" He said: "No difference." The Master said: "What is the difference between you and wood and stone?" The monk had no reply. After a long time he asked: "How can one attain great nirvana?" The Master said: "Do not create the karma of birth and death." He asked: "What is the karma of birth and death?" The Master said: "Seeking great nirvana is the karma of birth and death. Casting off defilement and taking purity is the karma of birth and death. Having something attained and something realized is the karma of birth and death. Not escaping the gateway of counteragents is the karma of birth and death." He said: "How, then, can one attain liberation?" The Master said: "Originally there is no bondage, so there is no need to seek release. To use directly and act directly is the unequaled equal." The monk said: "A Chan master like you, Reverend, is truly rare." He bowed in thanks and left. A practitioner asked: "Mind itself is Buddha; which one is Buddha?" The Master said: "Which do you doubt is not Buddha? Point it out." He had no reply. The Master said: "If you reach it, every realm is it; if you do not awaken, you are forever estranged." The Vinaya master Faming said to the Master: "Chan masters mostly fall into emptiness." The Master said: "It is rather the lecturers who mostly fall into emptiness." Faming was shocked and said: "How do we fall into emptiness?" The Master said: "Sutras and treatises are paper, ink, and written words. Paper, ink, and written words are all empty. Even setting up names, phrases, and dharmas on the basis of sound is nothing but emptiness. Lecturers cling to and are stuck on the substance of the teaching; do they not fall into emptiness?" Faming said: "Does the Chan master fall into emptiness?" The Master said: "I do not fall into emptiness." He said: "Why do you not fall into emptiness?" The Master said: "Words and the like all arise from wisdom, and when great function appears, how can one fall into emptiness?" Faming said: "So I know that one who has not mastered a single dharma is not called Siddhartha." The Master said: "Vinaya master, you not only fall into emptiness, but also misuse names and words." Faming changed color and asked: "Where is the mistake?" The Master said: "Vinaya master, you have not distinguished the sounds of Chinese and Sanskrit; how can you lecture?" He said: "Please point out Faming's mistake, Chan master." The Master said: "Do you not know that Siddhartha is a Sanskrit word?" The Vinaya master, though he realized his error, was still indignant in his heart. (The full Sanskrit is Sarvarthasiddha, translated in China as "all meanings accomplished." The old form, Xidaduo, is still a corrupted abbreviation of the Sanskrit.) He asked further: "The sutras, vinaya, and treatises are the Buddha's words; we read and recite them and practice according to the teaching; why do we not see our nature?" The Master said: "Like a mad dog chasing a clod, or a lion biting a person. Sutras, vinaya, and treatises are the function of self-nature, and those who read and recite are the Dharma of nature." Faming said: "Does Amitabha Buddha have parents and a surname?" The Master said: "Amitabha's surname is Kausika, his father is named Moon Above, and his mother is named Supreme Wonderful Face." He said: "In which teaching text is this found?" The Master said: "It comes from the Dharani Collection." Faming bowed, thanked and praised him, and withdrew. A Tripitaka Dharma master asked: "Does true suchness change?" The Master said: "It changes." The Tripitaka master said: "Chan master, you are wrong." The Master asked the Tripitaka master in return: "Is there true suchness?" He said: "There is." The Master said: "If it does not change, you are definitely an ordinary monk. Have you not heard: a good teacher can turn the three poisons into the three accumulations of pure precepts, turn the six consciousnesses into the six spiritual powers, turn afflictions into bodhi, and turn ignorance into great wisdom and true suchness. If it does not change, you, Tripitaka master, are truly a natural-way heretic." The Tripitaka master said:

若爾者真如即有變易。師曰。若執真如有變易亦是外道。曰禪師適來說真如有變易。如今又道不變易。如何即是的當。師曰。若了了見性者。如摩尼珠現色。說變亦得。說不變亦得。若不見性人。聞說真如變便作變解。聞說不變便作不變解。三藏曰。故知南宗實不可測。有道流問。世間有法過自然否。師曰有。曰何法過得。師曰。能知自然者。曰元氣是道否。師曰。元氣自元氣道自道。曰若如是者則應有二。師曰。知無兩人。又問。云何為邪云何為正。師曰。心逐物為邪。物從心為正。有源律師來問。和尚修道還用功否。師曰。用功。曰如何用功。師曰。饑來吃飯困來即眠。曰一切人總如是同師用功否。師曰。不同。曰何故不同。師曰。他吃飯時不肯吃飯。百種須索。睡時不肯睡。千般計校。所以不同也。律師杜口。有韞光大德問。禪師自知生處否。師曰。未曾死何用論生。知生即是無生法無離生法說有無生。祖師雲。當生即不生。曰不見性人亦得如此否。師曰。自不見性不是無性。何以故。見即是性無性不能見。識即是性故名識性。了即是性喚作了性。能生萬法喚作法性。亦名法身。馬鳴祖師雲。所言法者。謂眾生心。若心生故一切法生。若心無生法無從生。亦無名字。迷人不知法身無象應物現形。遂喚青青翠竹總是法身欝欝黃華無非般若。黃華若是般若。般若即同無情。翠竹若是法身。法身即同草木。如人吃筍。應總吃法身也。如此之言寧堪齒錄。對面迷佛長劫希求。全體法中迷而外覓。是以解道者行住坐臥無非是道。悟法者縱橫自在無非是法。大德又問。太虛能生靈智否。真心緣於善惡否。貪欲人是道否。執是執非人向後心通否。觸境生心人有定否。住寂寞人有慧否。懷傲物人有我否。執空執有人有智否。尋文取證人。苦行求佛人。離心求佛人。執心是佛人。此智稱道否。請禪師一一為說。師曰。

(The Tripitaka master continued:) "If so, then true suchness does change." The Master said: "If you cling to the view that true suchness changes, you are also a heretic." He said: "Chan master, you just said true suchness changes, and now you say it does not change. Which is correct?" The Master said: "For one who clearly sees his nature, it is like a mani jewel showing colors; to say it changes is fine, and to say it does not change is also fine. For one who does not see his nature, hearing that true suchness changes he understands it as change, and hearing that it does not change he understands it as no change." The Tripitaka master said: "So I know the Southern school is truly unfathomable." A Daoist asked: "Is there a dharma in the world that surpasses naturalness?" The Master said: "There is." He said: "What dharma surpasses it?" The Master said: "One who is able to know naturalness." He said: "Is primal qi the Way?" The Master said: "Primal qi is primal qi, and the Way is the Way." He said: "If so, there should be two." The Master said: "To know is to know that there are not two." He asked further: "What is wrong and what is right?" The Master said: "When the mind chases things, that is wrong; when things follow the mind, that is right." The Vinaya master Yuan came and asked: "Reverend, do you still apply effort in cultivating the Way?" The Master said: "I apply effort." He said: "How do you apply effort?" The Master said: "When hungry, I eat; when tired, I sleep." He said: "Everyone does just this; is it the same as the Master's effort?" The Master said: "Not the same." He said: "Why is it not the same?" The Master said: "When they eat, they will not just eat, but make a hundred demands; when they sleep, they will not just sleep, but make a thousand calculations. That is why it is not the same." The Vinaya master fell silent. The Great Virtue Yunguang asked: "Does the Chan master know where he was born?" The Master said: "I have never died, so what use is there in discussing birth? To know birth is the dharma of no-birth; apart from the dharma of birth there is no no-birth to speak of. The Patriarch said: when it is born, it is not born." He said: "Can one who has not seen his nature also be like this?" The Master said: "He himself does not see his nature, but it is not that he has no nature. Why? Seeing is nature, and without nature one cannot see. Knowing is nature, and so it is called the nature of knowing. Understanding is nature, and it is called the nature of understanding. What can produce the myriad dharmas is called Dharma-nature, also called the Dharma body. Patriarch Asvaghosha said: 'What is called dharma means the minds of sentient beings. If the mind arises, all dharmas arise; if the mind does not arise, dharmas have nowhere to arise, and have no name.' The deluded do not know that the Dharma body has no form and manifests shapes in response to things, and so they say that the green, green bamboo is all the Dharma body and the lush yellow flowers are nothing but prajna. If the yellow flowers are prajna, prajna would be the same as the insentient. If the green bamboo is the Dharma body, the Dharma body would be the same as grass and trees. As when a person eats bamboo shoots, he would be eating the Dharma body altogether. Such words are not worth recording. Face to face with the Buddha but deluded, they seek for kalpas; within the whole body of the Dharma, deluded, they seek outside. Therefore one who understands the Way finds that walking, standing, sitting, and lying are nothing but the Way, and one who awakens to the Dharma finds that moving freely in every direction is nothing but the Dharma." The Great Virtue asked further: "Can great space give rise to spiritual wisdom? Does the true mind condition on good and evil? Is a person of greed and desire on the Way? Does a person who clings to right and wrong later gain penetration of mind? Does a person who gives rise to mind on meeting objects have concentration? Does a person who dwells in quiet stillness have wisdom? Does a person who harbors arrogance toward others have a self? Does a person who clings to emptiness or existence have wisdom? A person who seeks proof by searching in texts, a person who seeks Buddha through austerities, a person who seeks Buddha apart from mind, a person who clings to the view that mind is Buddha: can these be called on the Way? Please explain each of them, Chan master." The Master said:

太虛不生靈智。真心不緣善惡。嗜慾深者機淺。是非交爭者未通。觸境生心者少定。寂寞忘機者慧沈。傲物高心者我壯。執空執有者皆愚。尋文取證者益滯。苦行求佛者俱迷。離心求佛者外道。執心是佛者為魔。大德曰。若如是應畢竟無所有。師曰。畢竟是大德。不是畢竟無所有。大德踴躍禮謝而去(此下舊本有洪州百丈山惟政禪師傳今移在第九卷百丈山海和尚下)。

(The Master continued:) "Great space does not give rise to spiritual wisdom. The true mind does not condition on good and evil. One deep in cravings has shallow capacity. Those who contend over right and wrong have not penetrated. One who gives rise to mind on meeting objects has little concentration. One who dwells in quiet and forgets scheming has sunken wisdom. One who is arrogant and high-minded has a strong self. Those who cling to emptiness or existence are all foolish. Those who seek proof in texts become more stuck. Those who seek Buddha through austerities are all deluded. Those who seek Buddha apart from mind are heretics. Those who cling to the view that mind is Buddha are demons." The Great Virtue said: "If so, there ultimately is nothing at all." The Master said: "What is ultimate is you, Virtuous One; it is not that there is ultimately nothing." The Great Virtue leapt up, bowed in thanks, and left. (Below this, the old edition has the biography of Chan Master Weizheng of Mount Baizhang in Hongzhou; it has now been moved to Fascicle Nine under the Monk Hai of Mount Baizhang.)

洪州泐潭法會禪師問馬祖。如何是西來祖師意。祖曰。低聲近前來。師便近前。祖打一摑雲。六耳不同謀。來日來。師至來日猶入法堂雲。請和尚道。祖雲。且去。待老漢上堂時出來。與汝證明。師乃悟雲。謝大眾證明。乃繞法堂一匝便去。

Chan Master Fahui of Letan in Hongzhou asked Mazu: "What is the meaning of the Patriarch's coming from the West?" Mazu said: "Speak quietly; come closer." The Master then drew near. Mazu slapped him and said: "Six ears do not make a plan together. Come tomorrow." The next day the Master went again into the Dharma hall and said: "Please speak, Reverend." Mazu said: "Go for now. When this old man ascends the hall, come out, and I will certify you." The Master then awakened and said: "I thank the assembly for the certification." He circled the Dharma hall once and left.

池州杉山智堅禪師。初與歸宗南泉行腳時。路逢一虎。各從虎邊過了。南泉問歸宗雲。適來見虎似箇什麼。宗雲。似箇貓兒。宗卻問師。師雲似箇狗子。宗又問南泉。泉雲。我見是箇大蟲。師吃飯次。南泉收生飯雲生。師雲無生。南泉雲。無生猶是末。南泉行數步。師召雲。長老長老。南泉迴頭雲怎麼。師雲。莫道是末。一日普請擇蕨菜。南泉拈起一莖雲。遮箇大好供養。師雲。非但遮箇百味珍羞他亦不顧。南泉雲。雖然如此箇箇須嘗他始得(玄覺雲。是相見語。不是相見語)僧問。如何是本來身。師雲。舉世無相似。

Chan Master Zhijian of Mount Shan in Chizhou. In the beginning, when he was traveling with Guizong and Nanquan, they met a tiger on the road, and each passed by the tiger. Nanquan asked Guizong: "Just now when we saw the tiger, what did it look like?" Zong said: "Like a cat." Zong then asked the Master. The Master said: "Like a dog." Zong asked Nanquan. Quan said: "What I saw was a tiger." When the Master was eating, Nanquan collected the raw rice offering and said: "Raw." The Master said: "Unborn." Nanquan said: "Unborn is still the end." Nanquan walked a few steps, and the Master called: "Elder, Elder." Nanquan turned his head and said: "What?" The Master said: "Do not say it is the end." One day during communal work they were picking bracken. Nanquan picked up one stalk and said: "This is an excellent offering." The Master said: "Not only this; he would not even look at a hundred delicacies." Nanquan said: "Even so, each one has to taste it to get it." (Xuanjue said: "Are these words of meeting each other? Or not words of meeting each other?") A monk asked: "What is the original body?" The Master said: "In the whole world there is nothing like it."

洪州泐潭惟建禪師。一日在馬祖法堂後坐禪。祖見乃吹師耳。兩吹師起定。見是和尚卻復入定。祖歸方丈。令侍者持一椀茶與師。師不顧。便自歸堂。

Chan Master Weijian of Letan in Hongzhou. One day he was sitting in meditation behind the Dharma hall of Mazu. Mazu saw him and blew in the Master's ear, twice. The Master rose from concentration, saw it was the Reverend, and entered concentration again. Mazu returned to his abbot's room and had an attendant bring a bowl of tea to the Master. The Master paid no attention and went back to the hall on his own.

澧州茗谿道行禪師。師有時雲。吾有大病非世所醫。後有僧問先曹山。承古人有言。吾有大病非世所醫。未審喚作什麼病。曹雲。攢簇不得底病。雲一切眾生還有此病也無。曹雲。人人盡有。雲人人盡有。和尚還有此病也無。曹雲。正覓起處不得。雲一切眾生為什麼不病。曹雲。眾生若病即非眾生。雲未審諸佛還有此病也無。曹雲有。雲既有。為什麼不病。曹雲。為伊惺惺。僧問。如何修行。師雲。好箇阿師莫客作。僧雲。畢竟如何。師雲。安置即不堪。又僧問。如何是正修行路。師雲。涅槃後有。僧雲。如何是涅槃後有。師雲。不洗面。僧雲。學人不會。師雲。無面得洗。

Chan Master Daoxing of Mingxi in Lizhou. The Master sometimes said: "I have a great illness that the world cannot cure." Later a monk asked the former Caoshan: "I have heard the ancient said: I have a great illness that the world cannot cure. What illness is it?" Cao said: "An illness that cannot be gathered together." He said: "Do all sentient beings have this illness?" Cao said: "Everyone has it." He said: "If everyone has it, does the Reverend have this illness?" Cao said: "I am just looking for where it starts and cannot find it." He said: "Why are all sentient beings not ill?" Cao said: "If sentient beings were ill, they would not be sentient beings." He said: "Do the buddhas also have this illness?" Cao said: "They do." He said: "If they have it, why are they not ill?" Cao said: "Because they are wide awake." A monk asked: "How do I cultivate practice?" The Master said: "What a fine monk; do not be a hired hand." The monk said: "What, in the end?" The Master said: "To set it down will not do." Another monk asked: "What is the path of right practice?" The Master said: "What exists after nirvana." The monk said: "What is what exists after nirvana?" The Master said: "Not washing the face." The monk said: "This student does not understand." The Master said: "There is no face to wash."

撫州石鞏慧藏禪師。本以弋獵為務。惡見沙門。因逐群鹿從馬祖庵前過。祖乃逆之。藏問。和尚見鹿過否。祖曰。汝是何人。曰獵者。祖曰。汝解射否。曰射射。祖曰。汝一箭射幾箇。曰一箭射一箇。祖曰。汝不解射。曰和尚解射否。祖曰。解射。曰和尚一箭射幾箇。祖曰。一箭射一群。曰彼此是命。何用射他一群。祖曰。汝既知如是。何不自射。曰若教某甲自射。即無下手處。祖曰。遮漢曠劫無明。煩惱今日頓息。藏當時毀棄弓箭。自以刀截髮投祖出家。一日在廚中作務次。祖問曰。作什麼曰。牧牛。祖曰。作麼生牧。曰一迴入草去便把鼻孔拽來。祖曰。子真牧牛。師便休。師住後常以弓箭接機(如三平和尚章述之)師問西堂。汝還解捉得虛空麼。西堂雲。捉得。師雲。作麼生捉。堂以手撮虛空。師雲。作麼生恁麼捉虛空。堂卻問。師兄作麼生捉。師把西堂鼻孔拽。西堂作忍痛聲。雲大殺拽人鼻孔直得脫去。師雲。直須恁麼捉虛空始得。眾僧參次。師雲。適來底什麼處去也。有僧雲在。師雲。在什麼處。其僧彈指一聲。僧到禮拜。師雲。還將那箇來否。僧雲。將得來。師雲。在什麼處。僧彈指三聲。問如何免得生死。師雲。用免作什麼。僧雲。如何免得。師雲。遮底不生死。

Chan Master Huizang of Shigong in Fuzhou. He originally made hunting his work and hated the sight of monks. Once, chasing a herd of deer, he passed in front of Mazu's hermitage, and Mazu came out to meet him. Zang asked: "Did the Reverend see deer pass?" Mazu said: "Who are you?" He said: "A hunter." Mazu said: "Do you know how to shoot?" He said: "I know how." Mazu said: "How many do you shoot with one arrow?" He said: "One with one arrow." Mazu said: "You do not know how to shoot." He said: "Does the Reverend know how to shoot?" Mazu said: "I know how." He said: "How many does the Reverend shoot with one arrow?" Mazu said: "A whole herd with one arrow." He said: "They are all lives, so why shoot a whole herd?" Mazu said: "Since you know this, why do you not shoot yourself?" He said: "If I were told to shoot myself, there would be nowhere to begin." Mazu said: "This man's ignorance and afflictions of countless eons are suddenly ended today." Zang then broke his bow and arrows, cut off his hair with a knife, and entered Mazu's order as a monk. One day he was working in the kitchen. Mazu asked: "What are you doing?" He said: "Herding an ox." Mazu said: "How do you herd it?" He said: "Whenever it goes into the grass, I pull it back by the nose." Mazu said: "You truly herd an ox." The Master then stopped. After he became abbot, he often used a bow and arrow to engage students (as told in the chapter on the Monk Sanping). The Master asked Xitang: "Do you know how to grasp empty space?" Xitang said: "I can grasp it." The Master said: "How do you grasp it?" Tang grasped at empty space with his hand. The Master said: "How can you grasp empty space like that?" Tang asked in return: "Elder brother, how do you grasp it?" The Master pulled Xitang by the nose. Xitang made a sound of enduring pain and said: "Too brutal a pull on someone's nose; it is about to come off." The Master said: "One must grasp empty space just like this." When the monks were gathered, the Master said: "Where has what was here just now gone?" A monk said: "It is here." The Master said: "Where?" The monk snapped his fingers once. A monk came and bowed. The Master said: "Did you bring that along?" The monk said: "I brought it." The Master said: "Where is it?" The monk snapped his fingers three times. A monk asked: "How can one escape birth and death?" The Master said: "What do you want to escape for?" The monk said: "How can one escape?" The Master said: "This one does not have birth and death."

唐州紫玉山道通禪師者廬江人也。姓何氏。幼隨父守官泉州南安縣。因而出家。唐天寶初馬祖闡化建陽居佛跡巖師往謁之。尋遷於南康龔公山。師亦隨之。貞元四年二月初馬祖將歸寂。謂師曰。夫玉石潤山秀麗益汝道業遇可居之。師不曉其言。是秋與伏牛山自在禪師同遊洛陽。迴至唐州西見一山。四面懸絕峰巒秀異。因詢鄉人。雲是紫玉山。師乃陟山頂見有石方正瑩然紫色。歎曰。此其紫玉也。始念先師之言乃懸記耳。遂剪茆構舍而居焉。後學徒四集。僧問。如何出得三界。師雲。汝在裡許得多少時也。僧雲。如何出離。師雲。青山不礙白雲飛。於頔相公問。如何是黑風吹其船舫漂墮羅剎鬼國師雲。於頔客作漢。問恁麼事怎麼。於公失色。師乃指雲。遮箇是漂墮羅剎鬼國。於又問。如何是佛。師喚於頔。頔應諾。師雲。更莫別求(有僧舉似藥山。藥山雲。縛殺遮漢也。僧雲。和尚如何。藥山亦喚雲某甲。僧應諾。藥山雲是什麼)元和八年弟子金藏參百丈迴禮覲。師雲。汝其來矣。此山有主也。於是囑付金藏訖。策杖徑去襄州道俗迎之。至七月十五日無疾而終。壽八十有三。

Chan Master Daotong of Mount Ziyu in Tangzhou was from Lujiang, with the surname He. As a child he followed his father, who held office in Nan'an County in Quanzhou, and left home there. In the early Tianbao era of the Tang, when Mazu was teaching in Jianyang, living at Foji Cliff, the Master went to call on him. Soon after, he moved to Mount Gong in Nankang, and the Master followed him. In the second month of the fourth year of Zhenyuan, Mazu was about to pass into stillness and said to the Master: "Where jade and stone are moist and the mountains beautiful, it will benefit your practice; when you find such a place, live there." The Master did not understand these words. That autumn he traveled to Luoyang with Chan Master Zizai of Mount Funiu, and on returning to the west of Tangzhou, saw a mountain steep on four sides with remarkable peaks, and asked the villagers, who said it was Mount Ziyu. The Master went up to the summit and saw a square, gleaming stone of purple color, and sighed: "This is the purple jade." Only then did he recall that his late teacher's words were a prophecy. So he cut thatch and built a hut and lived there. Later students gathered from all four directions. A monk asked: "How does one get out of the three realms?" The Master said: "How long have you been in there?" The monk said: "How does one leave?" The Master said: "Green mountains do not hinder white clouds flying." Minister Yu Di asked: "What is it like when the black wind blows one's ship and it drifts and falls into the land of rakshasa demons?" The Master said: "Yu Di, you hired man, what are you doing asking this?" Duke Yu lost color. The Master pointed and said: "This is drifting and falling into the land of rakshasa demons." Yu asked again: "What is Buddha?" The Master called: "Yu Di." Di answered: "Yes." The Master said: "Do not seek further elsewhere." (A monk brought this up to Yaoshan. Yaoshan said: "Tie that fellow up and kill him." The monk said: "What would the Reverend do?" Yaoshan also called: "Monk so-and-so." The monk answered: "Yes." Yaoshan said: "What is it?") In the eighth year of Yuanhe, his disciple Jinzang returned from calling on Baizhang and paid his respects. The Master said: "You have come. This mountain now has a master." Having entrusted everything to Jinzang, he took his staff and left directly. The monks and laypeople of Xiangzhou welcomed him. On the fifteenth day of the seventh month he died without illness. He was eighty-three.

江西北蘭讓禪師。湖塘亮長老問。伏承師兄畫得先師真。暫請瞻禮。師以兩手撥胸開示之。亮便禮拜。師雲。莫禮莫禮。亮雲。師兄錯也。某甲不禮師兄。師雲。汝禮先師真。亮雲。因什麼教某甲莫禮。師雲。何曾錯。

Chan Master Beilan Rang of Jiangxi. The Elder Liang of Hutang asked: "I have heard that elder brother has painted a portrait of our late teacher; may I respectfully view it?" The Master parted his chest with both hands and showed it to him. Liang bowed. The Master said: "Do not bow, do not bow." Liang said: "Elder brother is mistaken. I am not bowing to elder brother." The Master said: "You bow to the late teacher's portrait." Liang said: "Why then do you tell me not to bow?" The Master said: "When was I mistaken?"

洛京佛光如滿禪師(曾住五臺山金閣寺)唐順宗問。佛從何方來滅向何方去。既言常住世。佛今在何處。師答曰。佛從無為來。滅向無為去。法身等虛空。常在無心處。有念歸無念。有住歸無住。來為眾生來。去為眾生去。清淨真如海。湛然體常住。智者善思惟。更勿生疑慮。帝又問。佛向王宮生。滅向雙林滅。住世四十九。又言無法說。山河及大海。天地及日月。時至皆歸盡。誰言不生滅。疑情猶若斯。智者善分別。師答曰。佛體本無為。迷情妄分別法身等虛空。未曾有生滅。有緣佛出世。無緣佛入滅。處處化眾生。猶如水中月。非常亦非斷。非生亦非滅。生亦未曾生。滅亦未曾滅。了見無心處。自然無法說。帝聞大悅益重禪宗。

Chan Master Ruman of Foguang in Luoyang (who once lived at Jinge Temple on Mount Wutai). Emperor Shunzong of the Tang asked: "From where does the Buddha come, and to where does he go when he passes away? Since it is said he abides in the world always, where is the Buddha now?" The Master answered: "The Buddha comes from non-action and passes away into non-action. The Dharma body is equal to space and always dwells in the place of no-mind. From thought one returns to no-thought, from abiding to no-abiding. He comes for the sake of sentient beings and goes for the sake of sentient beings. A sea of pure true suchness, its substance serenely abiding always. The wise should reflect well, and give rise to no further doubt." The Emperor asked again: "The Buddha was born in the royal palace and passed away between the twin sala trees. He lived in the world forty-nine years, yet also said there was no dharma to teach. Mountains, rivers, and the great sea, heaven and earth, sun and moon, when the time comes all return to exhaustion. Who says there is no arising and ceasing? My doubts are still thus; may the wise distinguish them well." The Master answered: "The Buddha's body is originally non-action; deluded feelings falsely discriminate. The Dharma body is equal to space and has never had birth or death. For those with affinity, the Buddha appears in the world; for those without affinity, the Buddha enters extinction. In every place he transforms sentient beings, like the moon in water. It is neither permanent nor annihilated, neither born nor ceased. Birth has never been born and extinction has never been extinguished. When one clearly sees the place of no-mind, there is naturally no dharma to teach." The Emperor was greatly pleased on hearing this and came to hold the Chan school in higher esteem.

袁州南源道明禪師上堂雲。快馬一鞭快人一言。有事何不出頭來。無事各自珍重。便下堂。有僧問。一言作麼生。師乃吐吞雲。待我有廣長舌相。即向汝道。洞山來參方上法堂。師雲。已相看了也。洞山便下去。至明日卻上問雲。昨日已蒙和尚慈悲。大知什麼處是與。某甲已相看處。師雲。心心無間斷。流入於性海。洞山雲。幾放過。洞山辭去。師雲。多學佛法廣作利益。洞山雲。多學佛法即不問。如何是廣作利益。師雲。一物莫違即是。僧問。如何是佛。師雲。不可道爾是也。

Chan Master Daoming of Nanyuan in Yuanzhou ascended the hall and said: "A fast horse needs one lash; a quick person needs one word. If you have business, why not come forward? If you have none, take care of yourselves." He then left the hall. A monk asked: "What is the one word?" The Master stuck out his tongue and said: "Wait until I have the broad and long tongue of a Buddha, and then I will tell you." Dongshan came to call, and had just entered the Dharma hall when the Master said: "We have already seen each other." Dongshan turned and went out. The next day he went up and asked: "Yesterday I received the Reverend's compassion; I do not know where it was that we had already seen each other." The Master said: "Mind after mind without interruption, flowing into the sea of nature." Dongshan said: "I almost let it go by." Dongshan took his leave. The Master said: "Study the Buddha Dharma widely and do much good." Dongshan said: "I do not ask about studying the Buddha Dharma widely. What is doing much good?" The Master said: "Not going against a single thing, that is it." A monk asked: "What is Buddha?" The Master said: "It cannot be said that you are it."

忻州酈村自滿禪師上堂雲。古今不異法爾如然。更復何也。雖然如此。遮箇事大有人罔措在。時有僧問。不落古今請師直道。師雲。情知汝罔措。僧欲進語。師雲。將謂老僧落伊古今。僧雲。如何即是。師雲。魚騰碧漢階級難飛。僧雲。如何即得免茲過咎。師雲。若是龍形誰論高下。其僧禮拜。師雲。苦哉屈哉誰人似我。師一日謂眾曰。除卻日明夜暗更說什麼。即得珍重。時有僧問。如何是無諍之句。師雲。喧天動地。

Chan Master Ziman of Li Village in Xinzhou ascended the hall and said: "Ancient and present are no different; the Dharma is just so by nature, so what more is there? Even so, in this matter there are many who are at a loss." At that time a monk asked: "Not falling into past or present, please speak directly, Master." The Master said: "I know well that you are at a loss." The monk was about to speak further. The Master said: "I thought this old monk had fallen into his past and present." The monk said: "What is it, then?" The Master said: "A fish leaping into the blue Milky Way; the steps are hard to fly." The monk said: "How can one avoid this fault?" The Master said: "If it has a dragon's form, who speaks of high and low?" The monk bowed. The Master said: "Bitter, how wronged; who is like me?" One day the Master said to the assembly: "Apart from the sun bright by day and the dark by night, what more is there to say? Take care of yourselves." At that time a monk asked: "What is a phrase of no contention?" The Master said: "Shaking heaven and moving earth."

朗州中邑洪恩禪師。仰山初領新戒到謝戒。師見來於禪床上拍手雲。和和。仰山即東邊立。又西邊立。又於中心立。然後謝戒了卻退後立。師雲。什麼處得此三昧。仰雲。於曹谿脫印子學來。師雲。汝道曹谿用此三昧接什麼人。仰雲。接一宿覺用此三昧。仰雲。和尚什麼處得此三昧來。師雲。某甲於馬大師處學此三昧。問如何得見性。師雲。譬如有屋。屋有六窓。內有一獼猴。東邊喚山山山山。應如是六窓俱喚俱應。仰山禮謝起雲。所蒙和尚譬喻無不了知。更有一事。只如內獼猴困睡。外獼猴欲與相見如何。師下繩床執仰山手。作舞雲。山山與汝相見了。譬如蟭螟蟲。在蚊子眼睫上作窠。向十字街頭叫喚雲。土曠人稀相逢者少(雲居錫雲。中邑當時若不得仰山遮一句語。何處有中邑也崇壽稠雲。還有人定得此道理麼。若定不得。只是箇弄精魂腳手。佛性義在什麼處玄覺雲。若不是仰山。爭得見中邑。且道。什麼處是仰山得見中邑處)。

Chan Master Hongen of Zhongyi in Langzhou. When Yangshan first brought newly ordained monks to give thanks for the precepts, the Master saw him coming and clapped his hands on the meditation seat and said: "Harmony, harmony." Yangshan stood to the east, then to the west, then in the center, and after giving thanks for the precepts, stepped back and stood. The Master said: "Where did you get this samadhi?" Yang said: "I learned it from the seal that Caoxi cast off." The Master said: "What do you say Caoxi used this samadhi to guide?" Yang said: "It was used to guide the one who awakened after a single night." Yang said: "Where did the Reverend get this samadhi?" The Master said: "I learned this samadhi from the Great Master Ma." A monk asked: "How can one see one's nature?" The Master said: "Suppose there is a house with six windows, and inside there is a monkey. Someone on the east calls 'Monkey,' and the monkey answers. In this way, if all six windows call, all answer." Yangshan bowed in thanks and stood up and said: "Everything in the Reverend's analogy I understand. There is one more matter. If the monkey inside is asleep and the monkey outside wants to meet it, what then?" The Master got down from the rope seat, took Yangshan's hand, danced, and said: "Monkey has met you. It is like the tiny mosquito-eye insect that makes a nest on a mosquito's eyelash and cries out at the crossroads: the land is wide and people are few, and those who meet are rare." (Yunju Xi said: "If Zhongyi had not got that phrase from Yangshan, where would there be a Zhongyi?" Chongshou Chou said: "Is there anyone who can settle this principle? If not, it is only juggling spirit with hands and feet. Where is the meaning of Buddha-nature?" Xuanjue said: "If not for Yangshan, how could he have seen Zhongyi? Tell me, where is the place at which Yangshan saw Zhongyi?")

洪州百丈山懷海禪師者。福州長樂人也。丱歲離塵三學該練。屬大寂闡化南康乃傾心依附。與西堂智藏禪師同號入室。時二大士為角立焉。一夕二士隨侍馬祖翫月次。祖曰。正恁麼時如何。西堂雲。正好供養。師雲。正好修行。祖雲。經入藏禪歸海。馬祖上堂大眾雲集。方陞坐良久。師乃卷卻面前禮拜席。祖便下堂。師一日詣馬祖。法塔祖於禪床角取拂子示之。師雲。只遮箇更別有。祖乃放舊處雲。爾已後將什麼何為人。師卻取拂子示之。祖雲。只遮箇更別有。師以拂子掛安舊處。方侍立。祖叱之。自此雷音將震。果檀信請。於洪州新吳界。住大雄山。以居處巖巒峻極故。號之百丈。既處之未期月。玄參之賓四方麏至。即有溈山黃蘗當其首。一日師謂眾曰。佛法不是小事。老僧昔再蒙馬大師一喝。直得三日耳聾眼黑。黃蘗聞舉不覺吐舌。曰某甲不識馬祖。要且不見馬祖。師雲。汝已後當嗣馬祖。黃蘗雲。某甲不嗣馬祖。曰作麼生。曰已後喪我兒孫。師曰。如是如是。一日有僧哭入法堂來。師曰。作麼。曰父母俱喪請師選日。師雲。明日來一時埋卻。師上堂雲。併卻咽喉唇吻速道將來。溈山雲。某甲不道請和尚道。師雲。不辭與汝道。久後喪我兒孫。五峰雲。和尚亦須併卻。師雲。無人處斫額望汝。雲巖雲。某甲有道處請和尚舉。師雲。併卻咽喉唇吻速道將來。雲巖曰。師今有也。師曰。喪我兒孫。師謂眾曰。我要一人傳語西堂。阿誰去得。五峰雲。某甲去。師雲。汝作麼生傳語。五峰雲。待見西堂即道。師雲。道什麼。五峰雲。卻來說似和尚。師與溈山作務次師問。有火也無。溈山雲有。師雲。在什麼處。溈山把一枝木吹三兩氣過與師。師雲。如蟲蝕木。問如何是佛。師雲。汝是阿誰。僧雲。某甲師雲。汝識某甲否。僧雲。分明箇。師乃舉起拂子云。汝還見麼。僧雲見。師乃不語。因普請钁地次。

Chan Master Huaihai of Mount Baizhang in Hongzhou was from Changle in Fuzhou. He left the dust of the world in childhood and mastered the three trainings. When Daji was teaching in Nankang, he wholeheartedly attached himself to him, and together with Chan Master Zhizang of Xitang was admitted to his room. At that time the two great men stood like two horns. One evening the two were attending Mazu while enjoying the moon. Mazu said: "At just this moment, what is it like?" Xitang said: "Just right for making offerings." The Master said: "Just right for practice." Mazu said: "Sutras enter the treasury; Chan returns to the sea." Mazu ascended the hall, and when the assembly had gathered, he sat for a long time. The Master then rolled up the bowing mat before him, and Mazu descended from the hall. One day the Master went to Mazu's Dharma tower. Mazu took a whisk from the corner of the meditation seat and showed it to him. The Master said: "Just this, or is there something else?" Mazu put it back in its old place and said: "Later, what will you use to help people?" The Master took up the whisk and showed it to him. Mazu said: "Just this, or is there something else?" The Master hung the whisk back in its old place and then stood in attendance. Mazu shouted at him. From this the sound of thunder was about to roll. Sure enough, patrons invited him to live on Mount Daxiong in the Xinwu district of Hongzhou. Because the place was so steeply ranged, it was called Baizhang. Before he had been there a full month, guests came to study the profound from every direction, and Guishan and Huangbo were the first among them. One day the Master said to the assembly: "The Buddha Dharma is no small matter. This old monk was once again shouted at by the Great Master Ma, and for three days was deaf in the ears and dark in the eyes." Huangbo heard this and unconsciously stuck out his tongue and said: "I do not know Mazu, and yet I have never seen Mazu." The Master said: "Later you should succeed Mazu." Huangbo said: "I will not succeed Mazu." He said: "What then?" He said: "Later I will lose my descendants." The Master said: "So it is, so it is." One day a monk came into the Dharma hall weeping. The Master said: "What is it?" He said: "Both my parents have died; please choose a day, Master." The Master said: "Come tomorrow and we will bury them together." The Master ascended the hall and said: "Close your throats, lips, and mouths, and speak quickly." Guishan said: "I will not speak; please speak, Reverend." The Master said: "I will not refuse to speak for you, but later you will lose my descendants." Wufeng said: "The Reverend must also close them." The Master said: "I shield my eyes with my hand to look for you where no one is." Yunyan said: "I have a place to speak; please raise it, Reverend." The Master said: "Close your throat, lips, and mouth, and speak quickly." Yunyan said: "The Master has it now." The Master said: "You lose my descendants." The Master said to the assembly: "I need one person to carry a message to Xitang. Who can go?" Wufeng said: "I will go." The Master said: "How will you deliver the message?" Wufeng said: "When I see Xitang I will speak." The Master said: "What will you say?" Wufeng said: "Then I will return and tell the Reverend." The Master was doing work with Guishan. The Master asked: "Is there fire?" Guishan said: "There is." The Master said: "Where?" Guishan blew on a stick of wood two or three times and handed it to the Master. The Master said: "Like a worm eating wood." A monk asked: "What is Buddha?" The Master said: "Who are you?" The monk said: "So-and-so." The Master said: "Do you know so-and-so?" The monk said: "Clearly." The Master raised his whisk and said: "Do you see it?" The monk said: "I see." The Master then said nothing. At a time of communal labor, hoeing the ground,

忽有一僧。聞飯鼓鳴舉起钁頭大笑便歸。師雲。俊哉此是觀音入理之門。師歸院乃喚其僧問。適來見什麼道理便恁麼。對雲。適來只聞鼓聲動歸吃飯去來。師乃笑。問依經解義三世佛怨。離經一字。如同魔說如何。師雲。固守動用三世佛怨此外別求即同魔說。因僧問西堂雲。有問有答不問不答時如何。西堂雲。怕爛卻作麼。師聞舉乃雲。從來疑遮箇老兄。僧雲。請和尚道。師雲。一合相不可得。師謂眾雲。有一人長不吃飯不道饑。有一人終日吃飯不道飽。眾皆無對。雲巖問。和尚每日區區為阿誰。師雲。有一人要。巖雲。因什麼不教伊自作。師雲。他無家活。僧問。如何是大乘頓悟法門。師曰。汝等先歇諸緣休息萬事。善與不善世出世間。一切諸法。莫記憶莫緣念。放捨身心令其自在。心如木石無所辯別。心無所行心地若空。慧日自現如雲開日出。相似俱歇。一切攀緣。貪瞋愛取垢淨情盡。對五欲八風。不被見聞覺知所縛。不被諸境所惑。自然具足神通妙用。是解脫人。對一切境心無靜亂。不攝不散。透一切聲色無有滯礙。名為道人。但不被一切善惡垢淨有為世間福智拘繫。即名為佛慧。是非好醜是理非理諸知見總盡。不被繫縛處心自在。名初發心菩薩。便登佛地。一切諸法本不自空。不自言色。亦不言是非垢淨。亦無心繫縛人。但人自虛妄計著。作若干種解。起若干種知見。若垢淨心盡。不住繫縛不住解脫。無一切有為無為。解平等心量。處於生死其心自在。畢竟不與虛幻塵勞蘊界生死諸入和合。逈然無寄一切不拘去留無礙。往來生死如門開相似。若遇種種苦樂不稱意事心無退屈。不念名聞衣食。不貪一切功德利益。不為世法之所滯。心雖親受苦樂不幹於懷。麁食接命補衣禦寒暑。兀兀如愚如聾相似稍有親分。於生死中廣學知解。求福求智於理無益。卻被解境風漂。卻歸生死海裡。佛是無求人。

suddenly a monk heard the meal drum sound, raised his hoe, laughed loudly, and went back. The Master said: "How splendid; this is the gate by which Guanyin enters the principle." The Master returned to the monastery and called that monk and asked: "Just now, what principle did you see that made you do that?" He answered: "I only heard the drum sound, and so went back to eat." The Master laughed. A monk asked: "To explain meaning according to the sutras is to be resented by the Buddhas of the three times; to depart from the sutras by a single word is the same as speaking for demons. What about this?" The Master said: "To cling to ordinary activity is to be resented by the Buddhas of the three times. To seek separately outside it is the same as speaking for demons." A monk asked Xitang: "When there is a question and an answer, and when there is no question and no answer, what then?" Xitang said: "Afraid it will rot, what then?" The Master heard this and said: "I have always doubted this elder brother." The monk said: "Please speak, Reverend." The Master said: "The single combined form cannot be obtained." The Master said to the assembly: "There is one person who never eats yet does not say he is hungry, and one person who eats all day yet does not say he is full." The assembly all had no reply. Yunyan asked: "Reverend, for whom do you work so earnestly every day?" The Master said: "There is one person who needs it." Yan said: "Why not let him do it himself?" The Master said: "He has no household work." A monk asked: "What is the Mahayana sudden-awakening gate of the Dharma?" The Master said: "First, all of you put a stop to all conditions and rest from all affairs. Good and not good, worldly and beyond the world, all dharmas, do not remember them, do not dwell on them in thought. Release body and mind and let them be free. Let the mind be like wood and stone, with nothing to distinguish. When the mind has nothing it follows, and the mind-ground is like empty space, the sun of wisdom appears by itself, like clouds parting and the sun coming out. Put an end to all clinging, greed, anger, love, grasping, and the feelings of defilement and purity. Facing the five desires and eight winds, not being bound by seeing, hearing, sensing, and knowing, not being deluded by any realm, you naturally have the full wondrous function of spiritual powers, and are a person of liberation. Facing all objects, the mind has neither stillness nor disturbance, does not gather and does not scatter, and passing through all sounds and forms with no obstruction, one is called a person of the Way. Only when one is not bound by any good or evil, defilement or purity, conditioned worldly merit or wisdom, is it called Buddha-wisdom. When all views of right and wrong, good and ugly, principle and non-principle are exhausted, and the mind is free where it is not bound, one is called a bodhisattva of first resolve and at once ascends to the Buddha ground. All dharmas are not originally empty by themselves, do not speak of form, do not speak of right and wrong or defilement and purity, and there is no mind that binds anyone. It is only that people themselves falsely cling and make several kinds of understanding, and give rise to several kinds of views. If the mind of defilement and purity is exhausted, one does not dwell in bondage and does not dwell in liberation. Without all the conditioned and unconditioned, one understands the mind of equality. Dwelling in birth and death, the mind is free, and ultimately does not combine with illusory dust-toil, the aggregates and realms, or the entrances of birth and death. Far-reaching without anything to rely on, bound by nothing, going and staying without obstruction, coming and going in birth and death like a door opening. If one meets various painful or pleasant things that go against one's wishes, the mind does not shrink back. One does not think of fame, clothing, and food, does not covet any merit or gain, and is not hindered by worldly dharmas. Though the mind personally experiences pain and pleasure, it does not disturb the heart. Sustaining life on coarse food and patching clothes to ward off cold and heat, dull and still like a fool or a deaf person, one is slightly close. To widely study understanding in birth and death, seeking merit and wisdom, is of no benefit to the principle, and one is instead blown away by the wind of understanding and returns to the sea of birth and death. The Buddha is one who seeks nothing,

求之即乖理。是無求理求之即失。若取於無求復同於有求。此法無實無虛。若能一生心如木石相似。不為陰界五欲八風之所漂溺。即生死因斷去住自由。不為一切有為因果所縛。他時還與無縛身同利物。以無縛心應一切心。以無縛慧解一切縛。亦能應病與藥。僧問。如今受戒身口清淨已。具諸善得解脫否。答少分解脫。未得心解脫。未得一切解脫。問雲。何是心解脫。答不求佛不求知解。垢淨情盡亦不守此無求為。是亦不住盡處。亦不畏地獄縛。不愛天堂樂。一切法不拘。始名為解脫無礙。即身心及一切皆名解脫。汝莫言有少分戒善將為便了。有河沙無漏戒定慧門。都未涉一毫在。努力猛作早與。莫待耳聾眼暗頭白麵皺。老苦及身眼中流淚心中慞惶未有去處。到恁麼時整理腳手不得也。縱有福智多聞都不相救為心眼未開。唯緣念諸境不知返照。復不見佛道。一生所有惡業悉現於前。或忻或怖。六道五蘊現前盡見。嚴好舍宅舟船車輿光明顯赫。為縱自心貪愛。所見悉變為好境。隨所見重處受生都無自由分。龍畜良賤亦總未定。問如何得自由。答如今對五欲八風情無取捨。垢淨俱亡。如日月在空。不緣而照。心如木石。亦如香象截流而過更無疑滯。此人天堂地獄所不能攝也。又不讀經看教語言。皆須宛轉歸就自己。但是一切言教。只明如今覺性自己。俱不被一切有無諸法境轉。是導師能照破一切有無境法。是金剛即有自由獨立分。若不能恁麼得。縱令誦得十二韋陀經。只成增上慢。卻是謗佛不是修行。讀經看教若準世間是好善事。若向明理人邊數此是壅塞人。十地之人脫不去流入生死河。但不用求覓知解語義句。知解屬貪。貪變成病。只如今但離一切有無諸法。透過三句外。自然與佛無差。既自是佛何慮佛不解語。只恐不是佛。被有無諸法轉不得自由。是以理未立先有福智載去。如賤使貴。

(The Master continued:) to seek him is to go against the principle. This is the principle of not seeking; if you seek it, you lose it. If you take up not seeking, it is again the same as seeking. This dharma is neither real nor empty. If one's whole life the mind can be like wood and stone, not swept away by the aggregates and realms, the five desires, and the eight winds, then the cause of birth and death is cut, going and staying are free, and one is not bound by any conditioned cause and effect. Later one benefits beings together with an unbound body. With an unbound mind one responds to all minds, with unbound wisdom one frees all bonds, and one can also give medicine according to the illness." A monk asked: "Now, one who receives the precepts, whose body and mouth are pure and who already has all the good, can he attain liberation?" He answered: "A small part of liberation, not yet liberation of mind, not yet all-around liberation." He asked: "What is liberation of mind?" He answered: "Not seeking Buddha, not seeking understanding. The feelings of defilement and purity are exhausted, one does not hold to this not-seeking as right, and does not dwell in the place of exhaustion. One does not fear the bonds of hell and does not love the pleasures of heaven. When one is bound by no dharma, one is only then called liberated and unobstructed. Then body, mind, and everything are all called liberation. Do not say that having a small portion of precepts and good is the end of it. There are Ganges-sands of undefiled gateways of precepts, concentration, and wisdom, and you have not yet touched a hair of them. Strive and exert yourselves vigorously to give them early. Do not wait until your ears are deaf and your eyes dim, your head white and your face wrinkled, and the pain of old age is upon you, with tears in your eyes and panic in your heart, and nowhere to go. When that time comes you cannot even put your hands and feet in order. Even if you have merit, wisdom, and learning, none of it can save you, because the eye of the mind is not open. You only dwell on the various realms, do not know to reflect back, and do not see the Buddha's way. All the evil karma of your life appears before you, and you are either delighted or afraid. The six destinies and the five aggregates appear and are all seen. Splendid houses, boats, carriages, and radiant brilliance appear. Because you indulged your own mind's craving, what you see all turns into good realms. You take birth wherever you see most heavily, and have no freedom at all. Whether you become a dragon, an animal, or noble or lowly is also all undecided." He asked: "How can one gain freedom?" He answered: "Now, facing the five desires and eight winds, feelings have no taking or rejecting, and defilement and purity are both forgotten. Like the sun and moon in the sky, shining without depending on conditions. The mind is like wood and stone, and also like a fragrant elephant cutting across a stream, with no further doubt or obstruction. Such a person cannot be held by heaven or hell. Also, whether reading sutras or looking at teachings and words, all must be turned around back to oneself. All sayings and teachings only make clear one's own present awareness-nature. One who is not turned by any dharma-realms of existence or non-existence is a guide. One who can illuminate and break through all realms of existence and non-existence is a vajra. Then one has the portion of freedom and independence. If one cannot do this, even if one can recite the twelve Vedas, it only becomes overweening pride and is slander of the Buddha, not practice. Reading sutras and looking at teachings, by worldly standards, is a good and fine thing. Counted among those who understand the principle, this is a person who is blocked up. Even a person of the ten grounds cannot get free and flows into the river of birth and death. Just do not seek understanding of words, meanings, and phrases. Understanding belongs to greed, and greed becomes illness. Right now just leave all dharmas of existence and non-existence, pass through beyond the three phrases, and you will naturally be no different from the Buddha. Since you yourself are Buddha, why worry that the Buddha does not understand speech? One only fears one is not Buddha and is turned by dharmas of existence and non-existence, unable to be free. Therefore, the principle not yet established, merit and wisdom are carried off first, like a lowly servant ordering a noble,

不如於理先立後有福智。臨時作得。捉土為金。變海水為酥酪。破須彌山為微塵。於一義作無量義。於無量義作一義。師有時說法竟。大眾下堂。乃召之。大眾迴首。師雲。是什麼(藥山目之為百丈下堂句)唐元和九年正月十七日歸寂。壽九十五。長慶元年勅諡大智禪師。塔曰大寶勝輪。

(The Master continued:) better to first establish the principle, and afterwards have merit and wisdom. At the time of action one can turn earth into gold, change seawater into cream, break Mount Sumeru into dust, make countless meanings of one meaning, and make one meaning of countless meanings." Sometimes after the Master finished teaching and the assembly left the hall, he called to them. The assembly turned their heads. The Master said: "What is it?" (Yaoshan regarded this as Baizhang's phrase on leaving the hall.) On the seventeenth day of the first month of the ninth year of Yuanhe in the Tang, he passed into stillness, at the age of ninety-five. In the first year of Changqing, by imperial decree, he was given the posthumous title Chan Master Dazhi. His stupa was called Great Treasure Victorious Wheel.

禪門規式

Rules and Regulations of the Chan Gate

百丈大智禪師。以禪宗肇自少室。至曹谿以來。多居律寺。雖別院然於說法住持未合規度故。常爾介懷。乃曰。祖之道欲誕布化元。冀來際不泯者。豈當與諸部阿笈摩教為隨行耶(舊梵語阿含。新雲阿笈摩。即小乘教也)或曰。瑜伽論瓔珞經。是大乘戒律。胡不依隨哉。師曰。吾所宗非局大小乘。非異大小乘。當博約折中設於制範務其宜也。於是創意別立禪居。凡具道眼有可尊之德者。號曰長老。如西域道高臘長。呼須菩提等之謂也。既為化主即處於方丈。同淨名之室。非私寢之室也。不立佛殿唯樹法堂者。表佛祖親囑授當代為尊也。所褒學眾無多少無高下。盡入僧堂中依夏次安排。設長連床施椸架。掛搭道具。臥必斜枕床唇。右脅吉祥睡者。以其坐禪既久。略偃息而已。具四威儀也。除入室請益。任學者勤怠。或上或下不拘常準。其闔院大眾朝參夕聚。長老上堂陞坐。主事徒眾雁立側聆。賓主問醻激揚宗要者。示依法而住也。齋粥隨宜二時均遍者。務於節儉。表法食雙運也。行普請法上下均力也。置十務謂之寮舍。每用首領一人管多人營事。令各司其局也(主飯者目為飯頭。主菜者目為菜頭。他皆倣此)或有假號竊形混於清眾。並別致喧撓之事。即堂維那檢舉抽下本位掛搭。擯令出院者。貴安清眾也。或彼有所犯。即以拄杖杖之。集眾燒衣缽道具遣逐。從偏門而出者。示恥辱也。詳此一條制有四益。一不汙清眾生恭信故(三業不善不可共住。準律合用梵壇法治之者。當驅出院。清眾既安恭信生矣)二不毀僧形循佛制故(隨宜懲罰。得留法服。後必悔之)三不擾公門省獄訟故。四不洩於外護宗綱故(四來同居聖凡孰辨。且如來應世尚有六群之黨。況今像末豈得全無。但見一僧有過。便雷例譏誚。殊不知。以輕眾壞法其損甚大。今禪門若稍無妨害者。宜依百丈叢林格式量事區分。且立法防姦。不為賢士然。

Chan Master Dazhi of Baizhang held that the Chan school began with Shaoshi (Bodhidharma at Shaolin) and from Caoxi on, mostly lived in Vinaya temples. Though they had separate halls, the ways of teaching and abbacy did not yet conform to proper standards, and so he was often troubled. He then said: "The Patriarch's Way wishes to spread the original source of transformation so that it will not perish in future ages; should it follow along with the Agama teachings of the various schools?" (The old Sanskrit is Ahan; the new term is Agama, namely the Hinayana teachings.) Someone said: "The Yogacara treatise and the Yingluo Sutra are Mahayana precepts; why not follow them?" The Master said: "What I follow is not limited to Mahayana or Hinayana, nor different from Mahayana and Hinayana. I should take what is broad and what is concise, and strike a mean, and set up regulations, striving to be fitting." So he conceived the idea of establishing separate Chan residences. All those who had the eye of the Way and virtue worthy of respect were called Elders, just as in the Western Regions those of high Way and long seniority are called Subhuti and so on. Since he is the master of transformation, he lives in the abbot's room, like the room of Vimalakirti, and not a private bedroom. A Buddha hall is not set up and only a Dharma hall is built, showing that the Buddha and Patriarchs personally entrusted the Dharma and that the present generation is most honored. All students who are honored, however many, whether high or low, all enter the monks' hall and are arranged by order of summer retreats. A long platform bed is set up, with racks for hanging things, and the Way implements are hung there. When sleeping one must lean the pillow against the edge of the bed and sleep on the right side in the auspicious posture, because they have sat in meditation a long time and only lie down briefly, still keeping the four deportments. Except for entering the room for instruction, students may be diligent or lazy, go up or down, without being bound to a fixed standard. All the assembly of the whole monastery attends the morning audience and gathers in the evening. When the Elder ascends the hall and takes his seat, the managing monks stand in a line like geese on the sides and listen. The exchange of questions and answers between guests and host, stirring up the essentials of the school, shows that they dwell relying on the Dharma. Meals of rice and gruel are suited to circumstances, with two sessions evenly serving all, striving for frugality, showing that Dharma and food are practiced together. The method of communal labor is practiced, with high and low contributing equally. Ten duties are set up, called offices, and in each a head person manages many who run the affairs, so that each takes charge of his own section. (The one in charge of rice is called the rice head, the one in charge of vegetables is called the vegetable head, and the others follow this.) If someone falsely assumes a title and mingles in a pure assembly, or causes disturbance and trouble, the hall disciplinarian reports it, takes down his place and hanging bundle, and expels him from the monastery, for the sake of the peace of the pure assembly. If someone has offended, he is beaten with the staff, the assembly gathers and burns his robe, bowl, and implements, and he is sent away through a side gate, to show disgrace. Examining this one regulation, there are four benefits. First, it does not defile the pure assembly, because it gives rise to respect and faith. (Those whose three karmas are not good cannot live together. According to the Vinaya, the method of the Brahma penalty should be applied, and one should be driven out of the monastery. When the pure assembly is at peace, respect and faith arise.) Second, it does not destroy the monk's appearance, because it follows the Buddha's regulations. (If he is punished as fits, and is allowed to keep the Dharma robe, he will surely regret it afterwards.) Third, it does not disturb the government offices, saving lawsuits. Fourth, it does not leak outside, protecting the principles of the school. (Four kinds of people living together, who can tell holy from ordinary? Even when the Tathagata appeared in the world there was still the faction of the six monks, how can there be none in this late age of semblance? Yet when people see a single monk with a fault, they all jeer like thunder. They do not know that to belittle the assembly and ruin the Dharma does great harm. Now if there is little harm in the Chan gate, it is fitting to follow the Baizhang monastery regulations and divide matters accordingly. To set up laws to guard against the wicked is not for worthy men. However,

寧可有格而無犯。不可有犯而無教。惟百丈禪師護法之益。其大矣哉)禪門獨行。由百丈之始。今略敘大要遍示後代學者。令不忘本也。其諸軌度山門備焉。

(It continues:) it is better to have regulations and no offenses than to have offenses and no instruction. Only Chan Master Baizhang's benefit in protecting the Dharma is great indeed.) The Chan gate's independent practice began with Baizhang. Here I briefly relate the main points to show later students everywhere, so that they do not forget the root. The various rules and standards are all prepared at the mountain gate.

懷讓禪師第二世中四十五人(馬祖法嗣)

Forty-Five People in the Second Generation of Chan Master Huairang (Dharma Heirs of Mazu)

潭州三角山總印禪師

Chan Master Zongyin of Mount Sanjiao in Tanzhou

池州魯祖山寶雲禪師

Chan Master Baoyun of Mount Luzu in Chizhou

洪州泐潭常興禪師

Chan Master Changxing of Letan in Hongzhou

虔州西堂智藏禪師

Chan Master Zhizang of Xitang in Qianzhou

京兆章敬寺懷惲禪師

Chan Master Huaihui of Zhangjing Temple in Jingzhao

定州柏巖明哲禪師

Chan Master Mingzhe of Baiyan in Dingzhou

信州鵝湖大義禪師

Chan Master Dayi of Ehu in Xinzhou

伏牛山自在禪師

Chan Master Zizai of Mount Funiu

幽州盤山寶積禪師

Chan Master Baoji of Mount Pan in Youzhou

毘陵芙蓉山太毓禪師

Chan Master Taiyu of Mount Furong in Piling

蒲州麻谷山寶徹禪師

Chan Master Baoche of Mount Magu in Puzhou

杭州鹽官齊安禪師

Chan Master Qi'an of Yanguan in Hangzhou

婺州五洩山靈默禪師

Chan Master Lingmo of Mount Wuxie in Wuzhou

明州大梅山法常禪師

Chan Master Fachang of Mount Damei in Mingzhou

京兆典善惟寬禪師

Chan Master Weikuan of Dianshan in Jingzhao

湖南如會禪師

Chan Master Ruhui of Hunan

鄂州無等禪師

Chan Master Wudeng of Ezhou

廬山歸宗寺智常禪師(已上十八人見錄)

Chan Master Zhichang of Guizong Temple on Mount Lu (the above eighteen are recorded)

韶州渚涇山清賀禪師

Chan Master Qinghe of Mount Zhujing in Shaozhou

紫陰山惟建禪師

Chan Master Weijian of Mount Ziyin

封山洪𤀹禪師

Chan Master Hongyi of Mount Feng

練山神翫禪師

Chan Master Shenwan of Mount Lian

崛山道圓禪師

Chan Master Daoyuan of Mount Jue

玉臺惟然禪師

Chan Master Weiran of Yutai

池州灰山曇覬禪師

Chan Master Tanji of Mount Hui in Chizhou

荊州新寺寶積禪師

Chan Master Baoji of Xin Temple in Jingzhou

河中府法藏禪師

Chan Master Fazang of Hezhong Prefecture

漢南慈悲寺良津禪師

Chan Master Liangjin of Cibei Temple in Hannan

京兆府崇禪師

Chan Master Chong of Jingzhao Prefecture

南嶽智周禪師

Chan Master Zhizhou of Nanyue

白虎法宣禪師

Chan Master Faxuan of Baihu

金窟惟直禪師

Chan Master Weizhi of Jinku

台州柏巖常徹禪師

Chan Master Changche of Baiyan in Taizhou

乾元暉禪師

Chan Master Hui of Qianyuan

齊州道巖禪師

Chan Master Daoyan of Qizhou

襄州常堅禪師

Chan Master Changjian of Xiangzhou

荊南寶貞禪師

Chan Master Baozhen of Jingnan

雲水靖宗禪師

Chan Master Jingzong of Yunshui

荊州永泰寺靈湍禪師

Chan Master Lingtuan of Yongtai Temple in Jingzhou

潭州龍牙山圓暢禪師

Chan Master Yuanchang of Mount Longya in Tanzhou

洪州雙嶺道方禪師

Chan Master Daofang of Shuangling in Hongzhou

羅浮山修廣禪師

Chan Master Xiuguang of Mount Luofu

峴山定慶禪師

Chan Master Dingqing of Mount Xian

越州洞泉惟獻禪師

Chan Master Weixian of Dongquan in Yuezhou

光明普滿禪師(已上二十七人無機緣語句不錄)

Chan Master Puman of Guangming (the above twenty-seven have no recorded encounter sayings and are not recorded)

懷讓禪師第二世法嗣

Dharma Heirs of the Second Generation of Chan Master Huairang

潭州三角山總印禪師。僧問。如何是三寶。師曰。禾麥豆。曰學人不會。師曰。大眾欣然奉持。師上堂曰。若論此事眨上眉毛早已蹉過也。麻谷便問。眨上眉毛即不問。如何是此事。師曰。蹉過也。麻谷乃掀禪床。師打之。麻谷無語(長慶代雲。悄然)。

Chan Master Zongyin of Mount Sanjiao in Tanzhou. A monk asked: "What are the Three Jewels?" The Master said: "Rice, wheat, and beans." He said: "I do not understand." The Master said: "The assembly gladly receive and uphold them." The Master ascended the hall and said: "If we speak of this matter, to blink the eyebrows is already to miss it." Magu then asked: "I do not ask about blinking the eyebrows; what is this matter?" The Master said: "You have missed it." Magu then overturned the meditation seat. The Master struck him. Magu had no words. (Changqing replaced it with: "Silence.")

池州魯祖山寶雲禪師。問如何是諸佛師。師雲。頭上有寶冠者不是。僧雲。如何即是。師雲。頭上無寶冠。洞山來參禮拜後侍立少頃而出。卻再入來。師雲。只恁麼只恁麼所以如此。洞山雲。大有人不肯。師雲。作麼取汝口辨。洞山乃侍奉數月。僧問。如何是言不言。師雲。汝口在什麼處。僧雲。無口。師雲。將什麼吃飯。僧無對(洞山代雲。他不飢吃什麼飯)師尋常見僧來便面壁。南泉聞雲。我尋常向僧道。向佛未出世時會取。尚不得一箇半箇。他恁麼地驢年去(玄覺雲。為復唱和語不肯語。保福問長慶。只如魯祖節文在什麼處被南泉恁麼道。長慶雲。退己讓於人。萬中無一箇。羅山雲。陳老師當時若見。背上與五火抄。何故如此。為伊解放不解收。玄沙雲。我當時若見也與五火抄。雲居錫雲。羅山玄沙總恁麼道。為復一般別有道理若擇得出。許上坐佛法有去處。玄覺雲。且道。玄沙五火抄。打伊著不著)。

Chan Master Baoyun of Mount Luzu in Chizhou. A monk asked: "What is the teacher of all Buddhas?" The Master said: "One with a jeweled crown on his head is not." The monk said: "Then what is?" The Master said: "One with no jeweled crown on his head." Dongshan came to visit, bowed, stood in attendance for a short while and left, then came in again. The Master said: "Just so, just so; that is why it is so." Dongshan said: "There are many who would not agree." The Master said: "What use is it to take your word for it?" Dongshan then served him for several months. A monk asked: "What is speaking without speaking?" The Master said: "Where is your mouth?" The monk said: "I have no mouth." The Master said: "What do you use to eat?" The monk had no reply. (Dongshan answered for him: "He is not hungry, so why would he eat?") The Master, whenever he saw a monk come, would usually face the wall. Nanquan, hearing of it, said: "I usually tell monks: understand it before the Buddha appeared in the world, and still you will not get even one or half of them. If he is like this, it will be the year of the donkey." (Xuanjue said: "Was this an echoing remark, or one of disapproval?" Baofu asked Changqing: "Where was the point of Luzu's conduct, that Nanquan spoke of it this way?" Changqing said: "Retreating oneself and yielding to others, not one in ten thousand does so." Luoshan said: "If Old Chen had seen it then, he would have given him five blows of fire on his back. Why so? Because he knew how to let go but did not know how to gather in." Xuansha said: "If I had seen it then, I would also have given him five blows of fire." Yunju Xi said: "Luoshan and Xuansha both say this; is it the same, or is there another principle? If you can pick it out, I will allow that you have a place for the Buddha-dharma." Xuanjue said: "Tell me, would Xuansha's five blows of fire hit him or not?")

洪州泐潭常興禪師。僧問。如何是曹谿門下客。師雲。南來燕。僧雲。學人不會。師雲。養羽候秋風。僧問。如何是宗乘極則事。師雲。秋雨草離披。又南泉躬至見師面壁乃拊師背。問汝是阿誰。曰普願。師曰。如何。曰也尋常。師曰。汝何多事。

Chan Master Changxing of Letan in Hongzhou. A monk asked: "What is a guest at the gate of Caoxi?" The Master said: "A swallow coming from the south." The monk said: "I do not understand." The Master said: "It nurtures its feathers and waits for the autumn wind." A monk asked: "What is the ultimate matter of the lineage?" The Master said: "Autumn rain, the grass scattered and sprawling." Also, Nanquan came in person and saw the Master facing the wall, and patted the Master on the back, asking: "Who are you?" He said: "Puyuan." The Master said: "How so?" He said: "It is just ordinary." The Master said: "Why are you so meddlesome?"

虔州西堂智藏禪師者。虔化人也。姓廖氏。八歲從師。二十五具戒。有相者覩其殊表。謂之曰。師骨氣非凡。當為法王之輔佐也。師遂往佛跡巖參禮大寂。與百丈海禪師同為入室。皆承印記。一日大寂遣師詣長安。奉書於忠國師。國師問曰。汝師說什麼法。師從東過西而立。國師曰。只遮箇更別有。師卻過東邊立。國師曰。遮箇是馬師底。仁者作麼生。師曰。早箇呈似和尚了。尋又送書往徑山與國一禪師(語在國一章)屬連帥路嗣恭延請大寂居府應期盛化。師迴郡得大寂付授納袈裟令學者親近。僧問馬祖。請和尚離四句絕百非。直指某甲西來意。祖雲。我今日無心情。汝去問取智藏。其僧乃來問師。師雲。汝何不問和尚。僧雲。和尚令某甲來問上坐。師以手摩頭雲。今日頭疼。汝去問海師兄。其僧又去問海(百丈和尚)海雲。我到遮裡卻不會。僧乃舉似馬祖。祖雲。藏頭白海頭黑。馬祖一日問師雲。子何不看經。師雲。經豈異邪。祖雲。然雖如此。汝向後為人也須得。曰智藏病思自養。敢言為人。祖雲。子末年必興於世也。馬祖滅後。師唐貞元七年眾請開堂。李尚書翱嘗問僧。馬大師有什麼言教。僧雲。大師或說即心即佛。或說非心非佛。李雲。總過遮邊。李卻問師。馬大師有什麼言教。師呼李翱。翱應諾。師雲。鼓角動也。制空禪師謂師曰。日出太早生。師曰。正是時。師住西堂。後有一俗士問。有天堂地獄否。師曰有。曰有佛法僧寶否。師曰有。更有多問盡答言有。曰和尚恁麼道莫錯否。師曰。汝曾見尊宿來耶。曰某甲曾參徑山和尚來。師曰。徑山向汝作麼生道。曰他道一切總無。師曰。汝有妻否。曰有。師曰。徑山和尚有妻否。曰無。師曰。徑山和尚道無即得俗士禮謝而去。師元和九年四月八日歸寂。壽八十臘五十五。憲宗諡大宣教禪師。塔曰元和證真。至穆宗重諡大覺禪師。

Chan Master Zhizang of Xitang in Qianzhou was a man of Qianhua, surnamed Liao. He followed a teacher at eight and received full ordination at twenty-five. A physiognomist, seeing his unusual appearance, said to him: "Master, your bearing is extraordinary; you are destined to be an assistant to the King of the Dharma." The Master then went to Foji Cliff to pay respects to Dazhi (Mazu), and together with Chan Master Hai of Baizhang entered his inner room, and both received his seal of confirmation. One day Dazhi sent the Master to Chang'an to deliver a letter to National Teacher Zhong. The National Teacher asked: "What Dharma does your teacher teach?" The Master walked from east to west and stood. The National Teacher said: "Just this, or is there something more?" The Master walked back to the east and stood. The National Teacher said: "This is Master Ma's; what about you, virtuous one?" The Master said: "I already presented it to the Reverend earlier." Soon he also delivered a letter to Chan Master Guoyi at Jingshan (the words are in the section on Guoyi). When the provincial governor Lu Sigong invited Dazhi to reside in the prefecture, he taught widely as the time required. The Master returned to his district and received from Dazhi the patched kasaya he had been entrusted with, to have students draw near to him. A monk asked Mazu: "Please, Reverend, leave aside the four propositions and cut off the hundred negations, and directly point out to me the meaning of the Patriarch's coming from the West." Mazu said: "I am not in the mood today; go and ask Zhizang." The monk then came and asked the Master. The Master said: "Why do you not ask the Reverend?" The monk said: "The Reverend told me to ask you." The Master rubbed his head with his hand and said: "I have a headache today; go and ask Elder Brother Hai." The monk went again to ask Hai (Reverend Baizhang). Hai said: "When I get here I do not understand." The monk then reported it to Mazu. Mazu said: "Zang's head is white, Hai's head is black." One day Mazu asked the Master: "Why do you not read the sutras?" The Master said: "Are the sutras different from this?" Mazu said: "Even so, in the future you will need it to teach people." He said: "Zhizang is ill and thinks of nursing himself; how dare I speak of teaching others?" Mazu said: "In your later years you will surely flourish in the world." After Mazu passed away, in the seventh year of Zhenyuan of the Tang, the assembly requested the Master to open the hall. The Minister Li Ao once asked a monk: "What teaching did Great Master Ma give?" The monk said: "The Great Master sometimes said that the mind is Buddha, and sometimes said no mind, no Buddha." Li said: "All of it passes over to this side." Li then asked the Master: "What teaching did Great Master Ma give?" The Master called out to Li Ao. Ao answered. The Master said: "The drums and horns have sounded." Chan Master Zhikong said to the Master: "The sun has come out too early." The Master said: "It is just the time." The Master lived at Xitang. Later a layman asked: "Are there a heaven and a hell?" The Master said: "There are." He said: "Are there the Three Jewels of Buddha, Dharma and Sangha?" The Master said: "There are." He asked many more, and the Master answered that there are in every case. He said: "Reverend, in saying this, are you not mistaken?" The Master said: "Have you ever seen an eminent teacher?" He said: "I have visited the Reverend of Jingshan." The Master said: "What did the Reverend of Jingshan say to you?" He said: "He says that nothing exists at all." The Master said: "Do you have a wife?" He said: "I do." The Master said: "Does the Reverend of Jingshan have a wife?" He said: "No." The Master said: "It is fine for the Reverend of Jingshan to say there is nothing." The layman bowed in thanks and left. The Master passed into stillness on the eighth day of the fourth month of the ninth year of Yuanhe, at eighty years of age with fifty-five years as a monk. Emperor Xianzong gave him the posthumous title Chan Master Daxuanjiao, and his stupa was called Yuanhe Zhengzhen. Under Emperor Muzong he was given the further title Chan Master Dajue.

京兆府章敬寺懷惲禪師。泉州同安人也。姓謝氏。受大寂心印。初住定州柏巖。次止中條山。唐元和初憲宗詔居上寺玄學者奔湊。師上堂示徒曰。至理忘言時人不悉。彊習他事以為功能。不知自性元非塵境。是箇微妙大解脫門。所有鑒覺不染不礙。如是光明未曾休廢。曩劫至今固無變易。猶如日輪遠近斯照。雖及眾色不與一切和合。靈燭妙明非假鍛鍊。為不了故取於物象。但如揑目妄起空華。徒自疲勞枉經劫數。若能返照無第二人。舉措施為不虧實相。僧問心法雙亡指歸何所。師曰。郢人無汙徒勞運斤。曰請師不返之言。師曰。即無返句(後人舉之於洞山。洞山雲。道即甚易。罕遇作家)百丈和尚令一僧來伺候。師上堂次。展坐具禮拜了。起來拈師一隻靸鞋。以衫袖拂卻塵了。倒覆向下。師曰。老僧罪過。或問。祖師傳心地法門。為是真如心。妄想心。非真非妄心。為是三乘教外別立心。師曰。汝見目前虛空麼。曰信知常在目前人自不見。師曰。汝莫認影像。曰和尚作麼生。師以手撥空三下曰。作麼生即是。師曰。汝向後會去在。有一僧來繞師三匝振錫而立。師曰。是是(長慶代雲。和尚佛法身心何在)其僧又到南泉。亦繞南泉三匝振錫而立。南泉雲。不是不是。此是風力所轉始終成壞。僧雲。章敬道是。和尚為什麼道不是。南泉雲。章敬即是是汝不是(長慶代雲。和尚是什麼心行。雲居錫雲。章敬未必道是。南泉未必道不是。又云。遮僧當初但持錫出去恰好)師有小師行腳迴。師問曰。汝離此間多少年耶。曰離和尚左右將及八年。師曰。辦得箇什麼。小師於地畫一圓相。師曰。只遮箇更別有。小師乃畫破圓相後禮拜。僧問。四大五蘊身中。阿那箇是本來佛性。師乃呼僧名。僧應諾。師良久曰。汝無佛性。唐元和十三年十二月二十二日示滅。建塔於㶚水。勅諡大覺禪師大寶相之塔。

Chan Master Huaiyun of Zhangjing Monastery in Jingzhao Prefecture was a man of Tong'an in Quanzhou, surnamed Xie. He received the mind-seal from Dazhi. At first he lived at Baiyan in Dingzhou, and then stayed at Mount Zhongtiao. In the early Yuanhe period of the Tang, Emperor Xianzong summoned him to reside at the upper monastery, and students of the profound teaching flocked to him. The Master ascended the hall and instructed his disciples, saying: "The supreme principle forgets words, and the people of the time do not understand. They force themselves to practise other things and take them as ability, not knowing that their own nature was never a dusty realm but is a gate of subtle and wondrous great liberation. All that illuminates and perceives is neither stained nor obstructed. Such brightness has never ceased. From past kalpas until now it has never changed. It is like the disk of the sun, shining on far and near alike. Though it reaches all the colors, it does not unite with anything. The spiritual lamp, wondrously bright, does not depend on refining. Because they do not understand this, people take images of things, like pressing on the eye and falsely raising flowers in the sky, merely wearing themselves out and spending kalpas in vain. If one can turn the light around, there is no second person, and all one does and carries out does not fall short of true reality." A monk asked: "When mind and Dharma are both forgotten, where does it point?" The Master said: "The man of Ying had no stain, and it was in vain that the carpenter swung his axe." He said: "Please give me a word that does not turn back." The Master said: "There is no turning-back phrase." (Later someone brought this up to Dongshan. Dongshan said: "To say it is easy, but one seldom meets a master.") Reverend Baizhang sent a monk to attend him. When the Master ascended the hall, the monk spread his sitting cloth, bowed, rose and picked up one of the Master's straw sandals, brushed the dust off with his sleeve and turned it upside down. The Master said: "This old monk is at fault." Someone asked: "The mind-ground Dharma gate transmitted by the Patriarch: is it the true-suchness mind, the deluded-thought mind, the mind that is neither true nor deluded, or a mind separately established outside the teaching of the Three Vehicles?" The Master said: "Do you see the empty space before your eyes?" He said: "I truly believe it is always right before our eyes, but people do not see it themselves." The Master said: "Do not mistake the image." He said: "What does the Reverend do?" The Master swept the empty air three times with his hand and said: "What would be right?" The Master said: "You will understand it later." A monk came, circled the Master three times, shook his staff and stood. The Master said: "Right, right." (Changqing answered for him: "Reverend, where are the Buddha-dharma, body and mind?") The monk then went to Nanquan, circled Nanquan three times as well, shook his staff and stood. Nanquan said: "Wrong, wrong. This is turned by the force of the wind, and from start to end it forms and decays." The monk said: "Zhangjing said it was right; why does the Reverend say it is wrong?" Nanquan said: "Zhangjing is right, it is you who are wrong." (Changqing answered for him: "What kind of mind and conduct does the Reverend have?" Yunju Xi said: "Zhangjing did not necessarily say it was right, and Nanquan did not necessarily say it was wrong." He added: "This monk would have done well just to take his staff and go out.") The Master had a young disciple who returned from traveling. The Master asked: "How many years have you been away from here?" He said: "It will be eight years since I left the Reverend's side." The Master said: "What have you gained?" The disciple drew a circle on the ground. The Master said: "Just this, or is there something more?" The disciple then broke the circle and bowed. A monk asked: "Among the four elements and five aggregates of the body, which one is the original Buddha-nature?" The Master called the monk's name. The monk answered. After a long while the Master said: "You have no Buddha-nature." On the twenty-second day of the twelfth month of the thirteenth year of Yuanhe of the Tang, he showed extinction. A stupa was built at the Ba River. By imperial decree he was given the posthumous title Chan Master Dajue and the stupa name Dabaoxiang.

定州柏巖明哲禪師。甞見藥山和尚看經。因語之曰。和尚莫猱人好。藥山置經云。日頭早晚也。師雲。正當午也。藥山雲。猶有文采在。師雲。某甲無亦無。藥山雲。老兄好聰明。師雲。某甲只恁麼和尚作麼生。藥山雲。跛跛挈挈百醜千拙。且恁麼過時。

Chan Master Mingzhe of Baiyan in Dingzhou once saw Reverend Yaoshan reading a sutra and said to him: "Reverend, don't you find it tiresome to scratch at people?" Yaoshan put down the sutra and said: "The sun is getting late." The Master said: "It is just noon." Yaoshan said: "There is still some embellishment." The Master said: "I have none, and no non-embellishment." Yaoshan said: "Elder brother is very clever." The Master said: "I am just like this; what about the Reverend?" Yaoshan said: "Limping and staggering, a hundred uglinesses and a thousand clumsinesses, just getting through the time this way."

信州鵝湖大義禪師者。衢州須江人也。姓徐氏。李翱甞問師。大悲用千手眼作麼。師雲。今上用公作麼。有一僧乞置塔。李尚書問雲。教中不許將屍塔下過。又作麼生。無對。僧卻來問師。師雲。他得大闡提。唐憲宗甞詔入內。於麟德殿論議。有一法師問。如何是四諦。師雲。聖上一帝三帝何在。又問。欲界無禪禪居色界。此土憑何而立禪。師雲。法師只知欲界無禪。不知禪界無欲。法師雲。如何是禪。師以手點空。法師無對。帝雲。法師講無窮經論。只遮一點尚不奈何。師卻問諸碩德曰。行住坐臥畢竟以何為道。有對曰。知者是道。師曰。不可以智知。不可以識識。安得知者是道乎。有對無分別是道。師曰。善能分別諸法相。於第一義而不動安得無分別是道乎。有對。四禪八定是道。師曰。佛身無為不墮諸數。安在四禪八定耶。眾皆杜口。師又舉。順宗問尸利禪師。大地眾生如何得見性成佛。尸利雲。佛性猶如水中月。可見不可取。因謂帝曰。佛性非見心見。水中月如何攖取。帝乃問。何者是佛性。師對曰。不離陛下所問。帝默契真宗益加欽重。師於元和十三年正月七日歸寂。壽七十四。勅諡慧覺禪師見性之塔。

Chan Master Dayi of Ehu in Xinzhou was a man of Xujiang in Quzhou, surnamed Xu. Li Ao once asked the Master: "What is the use of the thousand hands and eyes of Great Compassion?" The Master said: "What use does the present emperor have for you?" A monk asked to build a stupa. Minister Li asked: "The teaching does not permit a corpse to pass under a stupa; what then?" There was no answer. The monk came and asked the Master. The Master said: "He has obtained great icchantika." Emperor Xianzong of the Tang once summoned him into the palace to discuss at the Linde Hall. A Dharma master asked: "What are the Four Noble Truths?" The Master said: "There is one emperor, His Majesty; where are the other three?" He asked again: "The desire realm has no dhyana, and dhyana resides in the form realm. On what basis is dhyana established in this land?" The Master said: "The Dharma master only knows that the desire realm has no dhyana, but does not know that the dhyana realm has no desire." The Dharma master said: "What is dhyana?" The Master pointed at empty space with his hand. The Dharma master had no reply. The Emperor said: "The Dharma master lectures on endless sutras and treatises, yet cannot manage even this one point." The Master then asked the eminent monks: "In walking, standing, sitting and lying down, what in the end is taken as the Way?" One replied: "Knowing is the Way." The Master said: "It cannot be known by wisdom or recognized by consciousness; how can knowing be the Way?" One replied: "No discrimination is the Way." The Master said: "Skillfully discriminating the marks of all dharmas without moving from the first principle; how can no discrimination be the Way?" One replied: "The four dhyanas and eight absorptions are the Way." The Master said: "The Buddha's body is unconditioned and does not fall into any count; how can it lie in the four dhyanas and eight absorptions?" The assembly all fell silent. The Master further cited: Emperor Shunzong asked Chan Master Shili: "How can the beings of the great earth see their nature and become Buddhas?" Shili said: "Buddha-nature is like the moon in the water: it can be seen but cannot be grasped." He therefore said to the emperor: "Buddha-nature is not seen by the seeing mind; how can the moon in the water be grasped?" The Emperor then asked: "What is Buddha-nature?" The Master replied: "It is not apart from what Your Majesty is asking." The Emperor silently agreed with the true teaching and respected him all the more. The Master passed into stillness on the seventh day of the first month of the thirteenth year of Yuanhe, at seventy-four. By imperial decree he was given the posthumous title Chan Master Huijue and the stupa name Jianxing.

伊闕伏牛山自在禪師者。吳興人也。姓李氏。初依徑山國一禪師受具。後於南康見大寂發明心地。因為大寂送書於忠國師。國師問曰。馬大師以何示徒。對曰。即心即佛。國師曰。是甚麼語話。良久又問曰。此外更有什麼言教。師曰。非心非佛。或雲不是心不是佛。不是物。國師曰。猶較些子。師曰。馬大師即恁麼。未審和尚此間如何。國師曰。三點如流水。曲似刈禾鎌。師後隱於伏牛山。一日謂眾曰。即心即佛。是無病求病句。非心非佛。是藥病對治句。僧問。如何是脫灑底句。師曰。伏牛山下古今傳。師後於隨州開元寺示滅。壽八十一。

Chan Master Zizai of Mount Funiu in Yique was a man of Wuxing, surnamed Li. At first he relied on Chan Master Guoyi of Jingshan and received full ordination, and later at Nankang he saw Dazhi and awakened to the mind-ground. When he took a letter from Dazhi to National Teacher Zhong, the National Teacher asked: "What does Great Master Ma use to instruct his disciples?" He replied: "The mind is Buddha." The National Teacher said: "What kind of words are these?" After a long while he asked again: "Besides this, what other teaching is there?" The Master said: "No mind, no Buddha. Or he says: not mind, not Buddha, not a thing." The National Teacher said: "That is somewhat better." The Master said: "Great Master Ma says it that way; I do not know how the Reverend does it here." The National Teacher said: "Three dots like flowing water, curved like a sickle for cutting grain." The Master later lived in seclusion on Mount Funiu. One day he said to the assembly: "The mind is Buddha is a phrase for seeking illness where there is none. No mind, no Buddha is a phrase for treating illness with its remedy." A monk asked: "What is the phrase of liberation and freedom?" The Master said: "It has been handed down from ancient times to the present at the foot of Mount Funiu." Later the Master showed extinction at Kaiyuan Monastery in Suizhou, at eighty-one.

幽州盤山寶積禪師。僧問。如何是道。師曰出。僧曰。學人未領旨在。師曰去。師上堂示眾曰。心若無事萬象不生。意絕玄機纖塵何立。道本無體因道而立名。道本無名因名而得號。若言即心即佛。今時未入玄微。若言非心非佛。猶是指蹤之極則。向上一路千聖不傳。學者勞形如猿捉影。夫大道無中復誰先後。長空絕際何用稱量。空既如斯道復何說。夫心月孤圓光吞萬象。光非照境境亦非存。光境俱亡復是何物。禪德。譬如擲劍揮空。莫論及之不及。斯乃空輪無跡劍刃無虧。若能如是心心無知。全心即佛全佛即人。人佛無異始為道矣。禪德。可中學道。似地擎山不知山之孤峻。如石含玉不知玉之無瑕。若如此者是名出家。故導師雲。法本不相礙。三際亦復然。無為無事人。猶是金鎖難。所以靈源獨耀道絕無生。大智非明真空無跡。真如凡聖皆是夢言。佛及涅槃並為增語禪德。且須自看無人替代。三界無法何處求心。四大本空佛依何住。璿機不動寂爾無言。覿面相呈更無餘事。珍重。師將順世。告眾曰。有人貌得吾真否。眾皆將寫得真呈師。師皆打之。弟子普化出曰。某甲貌得。師曰。何不呈似老僧。普化乃打筋斗而出。師曰。遮漢向後如風狂接人去在。師既奄化。勅諡凝寂大師真際之塔。

Chan Master Baoji of Mount Pan in Youzhou. A monk asked: "What is the Way?" The Master said: "Go out." The monk said: "I have not grasped the point." The Master said: "Go." The Master ascended the hall and instructed the assembly, saying: "If the mind has nothing going on, the ten thousand phenomena do not arise. When thought cuts off the profound mechanism, what speck of dust can stand? The Way originally has no substance; it is named because of the Way. The Way originally has no name; it takes a title because of a name. If one says the mind is Buddha, one has not yet entered the subtle depths today. If one says no mind, no Buddha, it is still the limit of pointing out a trail. The one road upward is not transmitted by a thousand sages. Students toil in body, like monkeys grasping at shadows. The Great Way has no center, so who is before and who after? The vast sky has no boundary, so what use is there in measuring? Since empty space is thus, what is there to say of the Way? The solitary round moon of the mind swallows the ten thousand images in its light. The light does not illuminate objects, and objects do not exist either. When light and objects are both forgotten, what is this thing again? Chan worthies, it is like throwing a sword into space; do not discuss whether it reaches or not. This is the wheel of emptiness without a trace, and the blade of the sword without a flaw. If one can be like this, each thought has no knowing. The whole mind is Buddha and the whole Buddha is man. When man and Buddha are not different, one begins to be on the Way. Chan worthies, studying the Way within this is like the earth bearing a mountain, not knowing the mountain's solitary height; like a stone containing jade, not knowing the jade's flawlessness. One who is like this is called one who has left home. Therefore the Guide said: Dharma originally does not obstruct, and the three times are also so. A person of non-action and no affairs is still in a golden lock. Therefore the spiritual source shines alone and the Way is cut off from birth. Great wisdom is not brightness, and true emptiness has no trace. True suchness, ordinary and holy, are all dream words. Buddha and nirvana are both superfluous terms. Chan worthies, you must look for yourselves, for no one can take your place. If the three realms have no dharma, where will you seek the mind? If the four elements are originally empty, where does the Buddha abide? The jeweled pivot does not move and is silent without words. Presenting face to face, there is nothing more. Take care." When the Master was about to pass away, he told the assembly: "Is there anyone who can portray my true likeness?" The assembly all brought their painted portraits to present to the Master. The Master struck all of them. The disciple Puhua came out and said: "I can portray it." The Master said: "Why do you not show it to this old monk?" Puhua then turned a somersault and went out. The Master said: "In the future this fellow will go around receiving people like a madman in the wind." When the Master had passed away, he was given by imperial decree the posthumous title Great Master Ningji and the stupa name Zhenji.

毘陵芙蓉山太毓禪師者。金陵人也。姓范氏。年十二禮牛頭山第六世忠禪師落髮。二十三於京兆安國寺受具。後遇大寂密傳祖意。唐元和十三年止毘陵義興芙蓉山。一日因行食與龐居士。居士接食次。師雲。生心受施淨名早訶。去此一機居士還甘否。居士雲。當時善現豈不作家。師雲。非關他事。居士雲。食到口邊被他奪卻。師乃下食。居士雲。不消一句。居士又問師。馬大師著實為人處。還分付吾師否。師雲。某甲尚未見他。作麼知他著實處。居士雲。只此見知也無討處。師雲。居士也不得一向言說。居士雲。一向言說師又失宗。若作兩向三向。師還開得口否。師雲。直似開口不得可謂實也。居士撫掌而出。寶曆中歸齊雲入滅。壽八十。臘五十八。大和二年追諡大寶禪師楞伽之塔。

Chan Master Taiyu of Mount Furong in Piling was a man of Jinling, surnamed Fan. At twelve he bowed to the Sixth-generation Master Zhong of Mount Niutou and had his head shaved, and at twenty-three he received full ordination at Anguo Monastery in Jingzhao. Later he met Dazhi and received the secret transmission of the Patriarchs' intent. In the thirteenth year of Yuanhe of the Tang he settled at Mount Furong in Yixing, Piling. One day he was serving food to Layman Pang. As the layman was receiving the food, the Master said: "To give rise to a mind to receive offerings, Vimalakirti long ago rebuked it. Apart from this one opportunity, would the layman still be willing?" The layman said: "Was Subhuti then not a master?" The Master said: "It has nothing to do with him." The layman said: "The food reaches the mouth and is snatched away by him." The Master then put down the food. The layman said: "Not a single word is needed." The layman asked the Master again: "Has Great Master Ma entrusted to my teacher the true way of dealing with people?" The Master said: "I have not yet seen him; how would I know his true way?" The layman said: "Even this seeing and knowing has nowhere to be sought." The Master said: "The layman should not speak in only one direction." The layman said: "If I speak in one direction, the Master loses the principle. If I make it two or three directions, can the Master open his mouth?" The Master said: "Just as if I could not open my mouth, one might say it is real." The layman clapped his hands and went out. During the Baoli period he returned to Qiyun and passed into extinction, at eighty with fifty-eight years as a monk. In the second year of Dahe he was posthumously named Chan Master Dabao and the stupa was called Lankavatara.

蒲州麻谷山寶徹禪師。一日隨馬祖行次問。如何是大涅槃。祖雲急。師雲。急箇什麼。祖雲。看水。師與丹霞遊山次。見水中魚以手指之。丹霞雲。天然天然。師至來日又問丹霞。昨日意作麼生。丹霞乃放身作臥勢。師雲。蒼天。又與丹霞行至麻谷山。師雲。某甲向遮裡住也。丹霞雲。住即且從還。有那箇也無。師雲。珍重。有僧問雲。十二分教某甲不疑。如何是祖師西來意。師乃起立以杖繞身一轉翹一足雲。會麼。僧無對。師打之。僧問。如何是佛法大意。師默然(其僧又問石霜此意如何。石霜雲。主人勤拳帶累闍梨拖泥涉水)耽源問。十二面觀音是凡是聖。師雲。是聖。耽源乃打師一摑。師雲。知汝不到遮箇境界。

Chan Master Baoche of Mount Magu in Puzhou. One day, walking with Mazu, he asked: "What is the Great Nirvana?" Mazu said: "Hurry." The Master said: "Hurry to what?" Mazu said: "Look at the water." The Master was traveling in the mountains with Danxia and, seeing fish in the water, pointed at them with his hand. Danxia said: "Natural, natural." The next day the Master asked Danxia: "What was your meaning yesterday?" Danxia then flung himself down in a lying posture. The Master said: "Blue Heaven." He also went with Danxia to Mount Magu. The Master said: "I shall live here." Danxia said: "Living here is for the moment fine, but is there that one or not?" The Master said: "Take care." A monk asked: "I have no doubts about the twelve divisions of the teachings; what is the meaning of the Patriarch's coming from the West?" The Master stood up, went around himself once with his staff, lifted one foot and said: "Do you understand?" The monk had no reply. The Master struck him. A monk asked: "What is the great meaning of the Buddha-dharma?" The Master was silent (the monk further asked Shishuang what this meant. Shishuang said: "The host was diligent with his fist, and he burdened you, Acarya, to drag through mud and wade through water.") Danyuan asked: "The twelve-faced Avalokitesvara, is it ordinary or holy?" The Master said: "Holy." Danyuan then slapped the Master. The Master said: "I know you have not reached this realm."

杭州鹽官鎮國海昌院齊安禪師者。海門郡人也。姓李氏。生時神光照室。復有異僧謂之曰。建無勝幢使佛日迴照者。豈非汝乎。遂依本郡雲琮禪師落髮受具。後聞大寂行化於龔公山。乃振錫而造焉。師有奇相。大寂一見深器異之。乃命入室密示正法。僧問。如何是本身盧舍那佛。師雲。與我將那箇銅缾來。僧即取淨缾來。師雲。卻送本處安置。其僧送缾本處了。卻來再徵前語。師雲。古佛也過去久矣。有講僧來參。師問雲。坐主蘊何事業。對雲。講華嚴經。師雲。有幾種法界。對雲。廣說則重重無盡。略說有四種法界。師豎起拂子云。遮箇是第幾種法界。坐主沈吟徐思其對。師雲。思而知慮而解。是鬼家活計日下孤燈。果然失照(保福聞雲。若禮拜即吃和尚棒。禾山代雲。某甲不煩和尚莫怪。法眼代撫掌三下)僧問大梅。如何是西來意。大梅雲。西來無意。師聞乃雲。一箇棺材兩箇死屍(玄沙雲。鹽官是作家)師喚侍者雲。將犀牛扇子來。侍者雲。破也。師雲。扇子破還我犀牛來。侍者無對(投子代雲。不辭將出恐頭角不全。資福代作圓相心中書牛字。石霜代雲。若還和尚即無也。保福雲。和尚年尊別請人好)師一日謂眾曰。虛空為鼓須彌為椎。什麼人打得。眾無對(有人舉似南泉。南泉雲。王老師不打遮破鼓。法眼別雲。王老師不打)有法空禪師到請問經中諸義。師一一答了卻雲。自禪師到來貧道總未得作主人。法空雲。請和尚更作主人。師雲。今日夜也。且歸本位安置明日卻來。法空下去。至明旦師令沙彌屈法空禪師。法空至。師顧沙彌曰。咄遮沙彌不了事。教屈法空禪師。卻屈得箇守堂家人來。法空無語。法昕院主來參。師問。汝是誰。對雲法昕。師雲。我不識汝。昕無語。師後不疾宴坐示滅。勅諡悟空禪師。

Chan Master Qi'an of Zhenguo Haichang Monastery at Yanguan in Hangzhou was a man of Haimen Commandery, surnamed Li. When he was born, a divine light filled the room. An unusual monk also said to him: "One who will set up the banner of the unsurpassed and make the sun of the Buddha shine back, is that not you?" He then had his head shaved and received full ordination under Chan Master Yuncong of his own commandery. Later he heard that Dazhi was teaching at Mount Gong, and so shook his staff and went to him. The Master had a remarkable appearance, and Dazhi at first sight deeply valued and marveled at him, and had him enter the inner room and secretly showed him the true Dharma. A monk asked: "What is the original body, Vairocana Buddha?" The Master said: "Bring me that bronze vase." The monk fetched the clean water vase. The Master said: "Return it to where it was." The monk returned the vase to its place, then came back and asked again about the earlier words. The Master said: "The ancient Buddha passed away long ago." A lecturing monk came to visit. The Master asked: "What work does the Lecturer practise?" He replied: "I lecture on the Avatamsaka Sutra." The Master said: "How many kinds of Dharma realms are there?" He replied: "Broadly speaking they are layer upon layer without end; briefly speaking there are four kinds of Dharma realm." The Master held up his whisk and said: "Which kind of Dharma realm is this?" The Lecturer pondered and slowly thought of his answer. The Master said: "To know by thinking and understand by pondering is a ghost's livelihood, a lone lamp under the sun, which truly gives no light." (Baofu, hearing of it, said: "If he bowed he would get a blow from the Reverend." Hehan answered for him: "I would not trouble the Reverend, please do not blame me." Fayan answered by clapping his hands three times.) A monk asked Damei: "What is the meaning of the Patriarch's coming from the West?" Damei said: "The Patriarch's coming from the West has no meaning." The Master, hearing this, said: "One coffin, two corpses." (Xuansha said: "Yanguan is a master.") The Master called his attendant and said: "Bring me the rhinoceros fan." The attendant said: "It is broken." The Master said: "If the fan is broken, give me back the rhinoceros." The attendant had no reply (Touzi answered for him: "I would not refuse to bring it out, but I fear its head and horns are not complete." Zifu answered by drawing a circle and writing the character for ox in the middle. Shishuang answered for him: "If I returned it to the Reverend, there would be nothing." Baofu said: "The Reverend is old; it would be better to ask someone else."). One day the Master said to the assembly: "Empty space is the drum and Mount Sumeru is the mallet; who can strike it?" The assembly had no reply (someone brought this up to Nanquan. Nanquan said: "Old Teacher Wang does not strike this broken drum." Fayan said differently: "Old Teacher Wang does not strike.") Chan Master Fakong arrived and asked about various points of meaning in the sutras. The Master answered each in turn, then said: "Since the Chan Master arrived, this poor monk has not yet been able to be the host." Fakong said: "Please, Reverend, be the host now." The Master said: "It is night today; go back to your own place and rest, and come back tomorrow." Fakong went down. At dawn the next day, the Master had a novice invite Chan Master Fakong. Fakong arrived. The Master turned to the novice and said: "Hey, this novice does not understand things. I told you to invite Chan Master Fakong, and you invited a hall-keeper instead." Fakong said nothing. The temple steward Faxin came to visit. The Master asked: "Who are you?" He replied: "Faxin." The Master said: "I do not know you." Xin said nothing. Later the Master, without illness, sat in meditation and showed extinction. By imperial decree he was given the posthumous title Chan Master Wukong.

婺州五洩山靈默禪師者。毘陵人也。姓宣氏。初謁豫章馬大師。馬接之因披剃受具。後謁石頭遷和尚。先自約曰。若一言相契我即住。不然便去。石頭知是法器即垂開示。師不領其旨告辭而去至門。石頭呼之雲。闍梨師迴顧石頭雲。從生至老只是遮箇漢更莫別求。師言下大悟乃踏折拄杖。棲止焉(洞山雲。當時若不是五洩先師。大難承當。然雖如此。猶涉在途。長慶雲險。玄覺雲。那箇是涉在途處。有僧雲。為伊三寸途中薦得所以在途。玄覺雲。為復薦得自己。為復薦得三寸。若是自己為什麼成三寸。若是三寸為什麼悟去。且道。洞山意旨作麼生。莫亂說子細好)唐貞元初入天台山住白沙道場。復居五洩。僧問。何物大於天地。師雲。無人識得伊。僧雲。還可雕琢也無。師雲。汝試下手看。僧問。此箇門中始終事如何。師雲。汝道目前底成來得多少時也。僧雲。學人不會。師雲。我此間無汝問底。僧雲。豈無和尚接人處。師雲。待汝求接我即接。僧雲。便請和尚接。師雲。汝欠少箇什麼。問如何得無心。師雲。傾山覆海晏然靜。地動安眠豈採伊。師元和十三年三月二十三日沐浴焚香端坐告眾雲。法身圓寂示有去來。千聖同源萬靈歸一。吾今漚散胡假興哀。無自勞神須存正念。若遵此命真報吾恩。儻固違言非吾之子。時有僧問。和尚向什麼處去。師曰。無處去。曰某甲何不見。師曰。非眼所覩(洞山雲作家)言畢奄然順化。壽七十有二。臘四十一。

Chan Master Lingmo of Mount Wuxie in Wuzhou was a man of Piling, surnamed Xuan. At first he visited Great Master Ma at Yuzhang. Ma received him, and so he had his head shaved and received full ordination. Later he visited Reverend Shitou Qian. He first set a condition for himself: "If we agree at one word I will stay; otherwise I will leave." Shitou knew he was a vessel of the Dharma and immediately offered instruction. The Master did not grasp the point, took leave and left, and reached the door. Shitou called out to him: "Acarya." The Master turned his head. Shitou said: "From birth to old age it is just this fellow; do not seek anything else." At these words the Master was greatly awakened, broke his staff in two, and settled there. (Dongshan said: "If it had not been the late teacher Wuxie, it would have been very hard to bear. Even so, he was still on the road." Changqing said: "Dangerous." Xuanjue said: "Which was the part that was still on the road?" A monk said: "It was because he grasped it within three inches of the tongue, so he was still on the road." Xuanjue said: "Was it grasping himself, or grasping the three inches? If it was himself, why did it become three inches? If it was the three inches, why was he awakened? Tell me, what was Dongshan's intent? Do not speak carelessly; be careful.") In the early Zhenyuan period of the Tang he entered Mount Tiantai, lived at the Baisha monastery, and then lived at Wuxie. A monk asked: "What thing is greater than heaven and earth?" The Master said: "No one recognizes it." The monk said: "Can it be carved and polished?" The Master said: "Try laying a hand on it." A monk asked: "What of the beginning and end of this matter in this gate?" The Master said: "Tell me how long what is before your eyes has been formed." The monk said: "I do not understand." The Master said: "Here there is nothing like what you ask." The monk said: "Does the Reverend not have a way of receiving people?" The Master said: "I will receive you when you ask to receive me." The monk said: "Then please receive me, Reverend." The Master said: "What are you lacking?" He asked: "How can one attain no-mind?" The Master said: "Though mountains topple and seas overturn, it is calm and still; though the earth quakes, one sleeps peacefully; why mind them?" On the twenty-third day of the third month of the thirteenth year of Yuanhe, the Master bathed, burned incense, sat upright and told the assembly: "The Dharma body is perfectly still, showing coming and going. A thousand sages have the same source, and ten thousand spirits return to the one. I am now like a bubble dispersing; why should I borrow sorrow? Do not trouble your spirits in vain, but keep right mindfulness. If you follow this command, you truly repay my kindness. If you stubbornly go against my words, you are not my sons." At that time a monk asked: "Where is the Reverend going?" The Master said: "Nowhere." He said: "Why can I not see it?" The Master said: "It cannot be seen by the eyes." (Dongshan said: "A master.") When he finished speaking, he quietly passed away, at seventy-two years of age with forty-one years as a monk.

明州大梅山法常禪師者。襄陽人也。姓鄭氏。幼歲從師於荊州玉泉寺。初參大寂。問如何是佛。大寂雲。即心是佛。師即大悟。唐貞元中居於天台山餘姚南七十里。梅子真舊隱。時鹽官會下一僧入山採拄杖。迷路至庵所。問曰。和尚在此山來多少時也。師曰。只見四山青又黃。又問。出山路向什麼處去。師曰。隨流去。僧歸說似鹽官。鹽官曰。我在江西時曾見一僧。自後不知消息。莫是此僧否。遂令僧去請出師。師有偈曰。

Chan Master Fachang of Mount Damei in Mingzhou was a man of Xiangyang, surnamed Zheng. In his youth he followed a teacher at Yuquan Monastery in Jingzhou. At first he visited Dazhi and asked: "What is Buddha?" Dazhi said: "This very mind is Buddha." The Master was greatly awakened at once. In the Zhenyuan period of the Tang he lived seventy li south of Yuyao on Mount Tiantai, the old retreat of Mei Zizhen. At that time a monk from the assembly at Yanguan went into the mountain to gather a staff, lost his way and reached the Master's hermitage. He asked: "Reverend, how long have you been on this mountain?" The Master said: "I have only seen the four mountains turn green and then yellow." He asked again: "Which way is the road out of the mountain?" The Master said: "Follow the stream." The monk returned and told Yanguan. Yanguan said: "When I was in Jiangxi I saw a monk and have heard no news of him since; could it be this monk?" He then sent a monk to invite the Master out. The Master had a verse:

摧殘枯木倚寒林幾度逢春不變心

A broken, withered tree leaning in a cold forest; through how many springs has its heart not changed.

樵客遇之猶不顧郢人那得苦追尋

Even a woodcutter who meets it does not look back; why should the man of Ying seek it so painfully?

大寂聞師住山。乃令一僧到問雲。和尚見馬師得箇什麼便住此山。師雲。馬師向我道即心是佛。我便向遮裡住。僧雲。馬師近日佛法又別。師雲。作麼生別。僧雲。近日又道非心非佛。師雲。遮老漢惑亂人未有了日。任汝非心非佛。我只管即心即佛。其僧迴舉似馬祖。祖雲。大眾。梅子熟也(僧問禾山。大梅恁麼道。意作麼生。禾山雲。真師子兒)自此學者漸臻。師道彌著。師上堂示眾曰。汝等諸人。各自迴心達本莫逐其末。但得其本其末自至。若欲識本唯了自心。此心元是一切世間出世間法根本故。心生種種法生。心滅種種法滅。心且不附一切善惡。而生萬法本自如如。僧問。如何是佛法大意。師雲。蒲華柳絮竹針麻線。夾山與定山同行言話次。定山雲。生死中無佛即非生死。夾山雲。生死中有佛即不迷生死。二人上山參禮。夾山便舉問師。未審二人見處那箇較親。師雲。一親一疎。夾山雲。那箇親。師雲。且去明日來。夾山明日再上問師。師雲。親者不問。問者不親(夾山住後自雲。當時失一隻眼)忽一日謂其徒曰。來莫可抑往莫可追。從容間復聞鼯鼠聲。師雲。即此物非他物。汝等諸人善護持之。吾今逝矣。言訖示滅。壽八十八。臘六十有九。智覺禪師延壽讚曰。

When Dazhi heard that the Master was living in the mountains, he sent a monk to ask: "What did the Reverend obtain from Master Ma that made you live on this mountain?" The Master said: "Master Ma told me that the mind is Buddha, so I have lived here." The monk said: "Master Ma's Buddha-dharma has changed recently." The Master said: "How has it changed?" The monk said: "Recently he says no mind, no Buddha." The Master said: "This old fellow will confuse people without end. Let him say no mind, no Buddha as he likes; I will simply say this very mind is Buddha." The monk returned and reported it to Mazu. Mazu said: "Great assembly, the plums are ripe." (A monk asked Hehan: "What was the meaning of what Damei said?" Hehan said: "A true lion cub.") From then on students gradually came, and the Master's way grew ever more renowned. The Master ascended the hall and instructed the assembly, saying: "All of you, each turn your minds back to the root, and do not chase its branches. If you obtain the root, the branches come by themselves. If you wish to know the root, only understand your own mind. This mind is originally the root of all worldly and supramundane dharmas. When the mind arises, all kinds of dharmas arise; when the mind ceases, all kinds of dharmas cease. The mind does not attach to any good or evil, and yet gives rise to the ten thousand dharmas, and is originally just as it is." A monk asked: "What is the great meaning of the Buddha-dharma?" The Master said: "Cattail flowers and willow catkins, bamboo needles and hemp thread." Jiashan and Dingshan were walking together and talking. Dingshan said: "If there is no Buddha in birth and death, then there is no birth and death." Jiashan said: "If there is a Buddha in birth and death, one is not deluded by birth and death." The two went up the mountain to pay respects. Jiashan raised the question to the Master: "I do not know which of the two views is closer." The Master said: "One close, one distant." Jiashan said: "Which is the close one?" The Master said: "Go for now, and come tomorrow." Jiashan went up the next day and asked the Master again. The Master said: "The close one does not ask, and the one who asks is not close." (After Jiashan settled, he said of himself: "At that time I lost one eye.") One day he said to his disciples: "What comes cannot be held back, and what goes cannot be chased." At leisure he again heard the cry of a flying squirrel. The Master said: "It is this thing and not another. All of you, take good care of it. I am leaving now." When he finished speaking he showed extinction, at eighty-eight with sixty-nine years as a monk. Chan Master Zhijue Yanshou praised him, saying:

師初得道即心是佛最後示徒

When the Master first attained the Way: this very mind is Buddha. In his last teaching of his disciples,

物非他物窮萬法源徹千聖骨

it is this thing and not another. He exhausted the source of the ten thousand dharmas and penetrated the bones of a thousand sages.

真化不移何妨出沒

True transformation does not shift; what harm is there in appearing and disappearing?

京兆興善寺惟寬禪師者。衢州信安人也。姓祝氏。年十三見殺生者。衋然不忍食。乃求出家。初習毘尼修止觀。後參大寂乃得心要。唐貞元六年始行化於吳越間。八年至鄱陽山。神求受八戒。十三年止嵩山少林寺。僧問。如何是道。師雲。大好山。僧雲。學人問道。師何言好山。師雲。汝只識好山何曾達道。問狗子還有佛性否。師雲有。僧雲。和尚還有否。師雲。我無。僧雲。一切眾生皆有佛性。和尚因何獨無。師雲。我非一切眾生。僧雲。既非眾生是佛否。師雲。不是佛。僧雲。究竟是何物。師雲。亦不是物。僧雲。可見可思否。師雲。思之不及議之不得。故云不可思議。元和四年憲宗詔至闕下。白居易嘗詣師問曰。既曰禪師何以說法。師曰。無上菩提者。被於身為律。說於口為法。行於心為禪。應用者三其致一也。譬如江河淮漢在處立名。名雖不一水性無二。律即是法。法不離禪。云何於中妄起分別。又問。既無分別何以修心。師雲。心本無損傷。云何要修理。無論垢與淨。一切勿起念。又問。垢即不可念。淨無念可乎。師曰。如人眼睛上。一物不可住。金屑雖珍寶。在眼亦為病。又問。無修無念又何異凡夫耶。師曰。凡夫無明二乘執著。離此二病是曰真修。真修者不得勤不得忘勤即近執著。忘即落無明。此為心要雲爾。有僧問。道在何處。師曰。只在目前。曰我何不見。師曰。汝有我故所以不見。曰我有我故即不見。和尚見否。師曰。有汝有我展轉不見。曰無我無汝還見否。師曰。無汝無我阿誰求見。元和十二年二月晦日升堂說法訖就化。壽六十三。臘三十九。歸葬於㶚陵西原。勅諡大徹禪師元和正真之塔。

Chan Master Weikuan of Xingshan Monastery in Jingzhao was a man of Xin'an in Quzhou, surnamed Zhu. At thirteen he saw someone slaughtering animals, was deeply distressed and could not bear to eat, and so asked to leave home. At first he studied the Vinaya and practised calm and insight. Later he visited Dazhi and obtained the essentials of the mind. In the sixth year of Zhenyuan of the Tang he began teaching among Wu and Yue. In the eighth year he reached Mount Poyang, where spirits asked to receive the eight precepts. In the thirteenth year he settled at Shaolin Monastery on Mount Song. A monk asked: "What is the Way?" The Master said: "A very fine mountain." The monk said: "I ask about the Way, why does the Master say a fine mountain?" The Master said: "You only recognize a fine mountain; when have you ever reached the Way?" He asked: "Does a dog have Buddha-nature?" The Master said: "It does." The monk said: "Does the Reverend have it?" The Master said: "I do not." The monk said: "All beings have Buddha-nature; why does the Reverend alone not have it?" The Master said: "I am not all beings." The monk said: "Since you are not a being, are you a Buddha?" The Master said: "Not a Buddha." The monk said: "What are you in the end?" The Master said: "Also not a thing." The monk said: "Can it be seen or thought of?" The Master said: "Thought cannot reach it, discussion cannot grasp it, therefore it is said to be inconceivable." In the fourth year of Yuanhe, Emperor Xianzong summoned him to the palace. Bai Juyi once visited the Master and asked: "Since you are called a Chan master, why do you expound the Dharma?" The Master said: "The unsurpassed bodhi: put on the body, it is the precepts; spoken by the mouth, it is the Dharma; practised in the mind, it is Chan. The applications are three, but their goal is one. It is like the Yangtze, the Yellow River, the Huai and the Han, which are given names in different places. The names are not one, but the nature of the water is not two. The precepts are the Dharma, and the Dharma is not apart from Chan. Why make false distinctions within it?" He asked again: "If there is no discrimination, how does one cultivate the mind?" The Master said: "The mind originally has no damage, so why is there any need to repair it? Regardless of defilement or purity, do not give rise to any thought." He asked again: "Defilement should not be thought of, but may purity be left unthought?" The Master said: "It is like on a person's eyeball, where not a single thing can stay. Gold dust, though a treasure, is also a disease in the eye." He asked again: "With no cultivation and no thought, how does that differ from an ordinary person?" The Master said: "Ordinary people have ignorance, and the two vehicles cling. Apart from these two faults is called true cultivation. In true cultivation one should neither strive nor forget. To strive is to come close to clinging, and to forget is to fall into ignorance. This is the essential of the mind, that is all." A monk asked: "Where is the Way?" The Master said: "Right before your eyes." He said: "Why do I not see it?" The Master said: "Because you have a self, you do not see it." He said: "Because I have a self I do not see it; does the Reverend see it?" The Master said: "With you and with me, it turns round and is not seen." He said: "With no self and no you, is it seen?" The Master said: "With no you and no me, who is seeking to see?" On the last day of the second month of the twelfth year of Yuanhe, he ascended the hall, finished teaching and passed away, at sixty-three with thirty-nine years as a monk. He was buried at the western plain of Baling. By imperial decree he was given the posthumous title Chan Master Dache and the stupa name Yuanhe Zhengzhen.

湖南東寺如會禪師者。始興曲江人也。初謁徑山後參大寂。學徒既眾。僧堂內床榻為之陷折。時稱折床會也。自大寂去世。師常患門徒以即心即佛之譚誦憶不已。且謂佛於何住而曰即心。心如畫師而云即佛。遂示眾曰。心不是佛智不是道。劍去遠矣爾方刻舟。時號東寺為禪窟焉。相國崔公群出為湖南觀察使。見師問曰。師以何得。師曰見性得。師方病眼。公譏曰。既雲見性。其奈眼何。師曰。見性非眼眼病何害。公稽首謝之(法眼別雲。是相公眼)師問南泉。近離什麼處來。雲江西。師雲。將得馬師真來否。泉雲。只遮是。師雲。背後底聻。無對(長慶代雲。太似不知。保福雲。幾不到和尚此間。雲居錫雲。此二尊者盡扶背後。只如南泉休去。為當扶面前扶背後)崔相公入寺。見鳥雀於佛頭上放糞。乃問師曰。鳥雀還有佛性也無。師雲有。崔雲。為什麼向佛頭上放糞。師雲。是伊為什麼不向鷂子頭上放。仰山來參。師雲。已相見了更不用上來。仰山雲。恁麼相見莫不當否。師歸方丈閉卻門。仰山歸舉似溈山。溈山雲。寂子是什麼心行。仰山雲。若不恁麼爭識得他。復有人問師曰。某甲擬請和尚開堂得否。師曰。待將物裹石頭煖即得。彼無語(藥山代雲。石頭煖也)唐長慶癸卯歲八月十九日歸寂。壽八十。勅諡傳明大師塔曰永際。

Chan Master Ruhui of Dongsi in Hunan was a man of Qujiang in Shixing. At first he visited Jingshan and later Dazhi. His students were so many that the beds in the monks' hall broke, and at that time he was known as Ruhui of the Broken Beds. After Dazhi passed away, the Master often worried that his disciples kept reciting and remembering the saying that the mind is Buddha, and said: "Where does the Buddha abide that one says this mind? The mind is like a painter, yet one says it is Buddha." So he told the assembly: "The mind is not Buddha and wisdom is not the Way. The sword has gone far away, and you are only now notching the boat." At that time Dongsi was called the Chan den. When Prime Minister Cui Qun was sent out as governor of Hunan, he saw the Master and asked: "How did you attain it, Master?" The Master said: "I attained it by seeing my nature." The Master had an eye disease at the time. The minister mocked: "Since you speak of seeing your nature, what about your eyes?" The Master said: "Seeing nature is not the eyes; what harm is there in an eye disease?" The minister bowed in thanks (Fayan said differently: "That is the Prime Minister's eyes.") The Master asked Nanquan: "From where did you come recently?" He said: "Jiangxi." The Master said: "Did you bring Master Ma's likeness?" Quan said: "This is it." The Master said: "What of the back?" There was no reply (Changqing answered for him: "Much like not knowing." Baofu said: "I nearly did not reach the Reverend's place." Yunju Xi said: "These two Venerables both support the back side. As for Nanquan stopping there, was he supporting the front or the back?") Prime Minister Cui came into the monastery and saw birds dropping dung on the Buddha's head, and asked the Master: "Do birds have Buddha-nature?" The Master said: "They do." Cui said: "Why do they drop dung on the Buddha's head?" The Master said: "Why do they not drop it on a hawk's head?" Yangshan came to visit. The Master said: "We have already met, and there is no need to come up again." Yangshan said: "If we meet like this, is it not improper?" The Master returned to his abbot's room and shut the door. Yangshan returned and told Weishan. Weishan said: "What kind of mind and conduct does Ji have?" Yangshan said: "If it were not so, how would one recognize him?" Another person asked the Master: "I intend to ask the Reverend to open the hall; may I?" The Master said: "Wait until you wrap the rock in something and it is warm." He had no words (Yaoshan answered for him: "The rock is warm.") On the nineteenth day of the eighth month of the year guimao of the Changqing period of the Tang, he passed into stillness, at eighty. By imperial decree he was given the posthumous title Great Master Chuanming, and his stupa was named Yongji.

鄂州無等禪師者。尉氏人也。姓李氏。初出家於龔公山。參禮馬大師密受心要。後住隨州土門。嘗謁州牧王常侍者。師退將出門。王後呼之雲和尚。師迴顧王敲柱三下。師以手作圓相。復三撥之便行。師後住武昌大寂寺。一日大眾晚參。師見人人上來。師前道不審。乃謂眾曰。大眾適來聲向什麼處去也。有一僧竪起指頭。師雲。珍重。其僧至來朝上參次。師乃轉身面壁而臥。佯作呻吟聲雲。老僧三兩日來不多安樂。大德身邊有什麼藥物。與老僧些少。僧以手拍淨缾雲。遮箇淨缾什麼處得來。師雲。遮箇是老僧底。大德底在什麼處。僧雲。亦是和尚底。亦是某甲底。唐大和四年十月示滅壽八十二。

Chan Master Wudeng of Ezhou was a man of Weishi, surnamed Li. He first left home at Mount Gong and visited Great Master Ma, secretly receiving the essentials of the mind. Later he lived at Tumen in Suizhou. He once visited the prefect, Attendant Wang Chang. As the Master withdrew and was going out the door, Wang called after him: "Reverend." The Master turned his head, and Wang tapped a pillar three times. The Master made a circle with his hand, then swept it three times and left. The Master later lived at Daji Monastery in Wuchang. One day the great assembly came for the evening session. The Master saw everyone coming up, went forward and said: "I do not know." He then said to the assembly: "Where did the sound just now go?" A monk raised a finger. The Master said: "Take care." The next morning when the monk came for the morning session, the Master turned and lay facing the wall, feigning a groan and saying: "This old monk has not been well for two or three days. Do you have some medicine on you, great virtue? Give me a little." The monk patted the clean water bottle with his hand and said: "Where did this clean bottle come from?" The Master said: "This one is the old monk's. Where is yours?" The monk said: "It is both the Reverend's and mine." In the tenth month of the fourth year of Dahe of the Tang he showed extinction, at eighty-two.

廬山歸宗寺智常禪師。上堂雲。從上古德不是無知解。他高尚之士不同常流。今時不能自成自立虛度時光。諸子莫錯用心。無人替汝。亦無汝用心處。莫就他覓。從前只是依他解。發言皆滯。光不透脫。只為目前有物。僧問。如何是玄旨。師雲。無人能會。僧雲。曏者如何。師雲。有向即乖。僧雲。不向者如何。師雲。誰求玄旨。又云。去無汝用心處。僧雲。豈無方便門令學人得入。師雲。觀音妙智力能救世間苦。僧雲。如何是觀音妙智力。師敲鼎蓋三下雲。子還聞否。僧雲聞。師雲。我何不聞。僧無語。師以棒趁下。師嘗與南泉同行。後忽一日相別。煎茶次南泉問雲。從前與師兄商量語句彼此已知。此後或有人問畢竟事作麼生。師雲。遮一床地大好卓庵。泉雲。卓庵且置。畢竟事作麼生。師乃打卻茶銚便起。泉雲。師兄吃茶了。普願未曾吃茶。師雲。作遮箇語話。滴水也銷不得。僧問。此事久遠如何用心。師雲。牛皮鞔露柱。露柱啾啾叫。凡耳聽不聞。說聖呵呵笑師因俗官來。乃拈起帽子兩帶雲。還會麼。俗官雲。不會。師雲。莫怪老僧頭風不卸帽子。師入園取菜次。師畫圓相圍卻一株。語眾雲。輒不得動著遮箇。眾不敢動。少頃師復來見菜猶在。便以棒趁眾僧雲。遮一隊漢無一箇有智慧底。師問新到僧。什麼處來。師雲。鳳翔來。師雲。還將得那箇來否。僧雲。將得來。師雲。在什麼處。僧以手從頂擎捧呈之。師即舉手作接勢拋向背後。僧無語。師雲。遮野狐兒。師剗草次有講僧來參。忽有一蛇過師以鋤斷之。僧雲。久響歸宗元來是箇麁行沙門。師雲。坐主歸茶堂內吃茶去。雲巖來參。師作挽弓勢。巖良久作拔劍勢。師雲。來太遲生。有僧辭去。師喚近前來。吾為汝說佛法。僧近前。師雲。汝諸人盡有事在。汝異時卻來遮裡無人識汝。時寒途中善為去。師上堂雲。吾今欲說禪。諸子總近前。大眾進前。

Chan Master Zhichang of Guizong Monastery on Mount Lu. He ascended the hall and said: "The ancient worthies of the past were not without knowledge and understanding. They were lofty men, not like ordinary people. People today cannot establish themselves and waste time. All of you, do not use your minds wrongly. No one can take your place, and there is nowhere for you to use your mind. Do not seek it from others. Up to now you have only relied on others' understanding, every utterance stuck, the light not breaking through, only because there is something before your eyes." A monk asked: "What is the profound meaning?" The Master said: "No one can understand it." The monk said: "What about turning toward it?" The Master said: "To turn toward it is to go astray." The monk said: "What about not turning toward it?" The Master said: "Who is seeking the profound meaning?" He added: "Go. There is nowhere for you to use your mind." The monk said: "Is there no skillful means to let a student enter?" The Master said: "The wondrous wisdom power of Avalokitesvara can save the world from suffering." The monk said: "What is the wondrous wisdom power of Avalokitesvara?" The Master tapped the lid of the cauldron three times and said: "Do you hear it?" The monk said: "I do." The Master said: "Why do I not hear it?" The monk had nothing to say. The Master drove him out with his staff. The Master once traveled with Nanquan, and one day they suddenly parted. While brewing tea, Nanquan asked: "The words I discussed with you before, elder brother, we both already know. If someone asks about the ultimate matter in the future, what shall be said?" The Master said: "This stretch of ground would be very good for building a hut." Quan said: "Never mind building a hut, what is the ultimate matter?" The Master kicked over the tea kettle and stood up. Quan said: "Elder brother has finished his tea, but Puyuan has not yet had his tea." The Master said: "With a remark like this, not even a drop of water can be dissolved." A monk asked: "This matter is ancient and far; how does one apply the mind?" The Master said: "An ox-hide stretched over a pillar, and the pillar cries out in a chirping voice. Ordinary ears do not hear it; speak of the holy and it laughs heartily." When a lay official came, the Master picked up the two ties of his hat and said: "Do you understand?" The official said: "I do not." The Master said: "Do not blame this old monk's headache for not taking off his hat." The Master went into the garden to gather vegetables, drew a circle around one plant and told the assembly: "You must not touch this one." The assembly did not dare to touch it. After a while the Master came back, saw the vegetable still there, and chased the monks with his staff, saying: "This crowd of fellows, not one of them has wisdom." The Master asked a newly arrived monk: "Where do you come from?" The monk said: "From Fengxiang." The Master said: "Did you bring that one with you?" The monk said: "I did." The Master said: "Where is it?" The monk held it up above his head with both hands. The Master raised his hand as if to receive it and threw it behind his back. The monk had nothing to say. The Master said: "You wild fox cub." While the Master was weeding, a lecturing monk came to visit. Suddenly a snake passed, and the Master cut it with his hoe. The monk said: "I have long heard of Guizong, but it turns out he is a coarse-mannered shramana." The Master said: "Lecturer, go to the tea hall and have some tea." Yunyan came to visit. The Master made a gesture of drawing a bow. After a long time Yan made a gesture of drawing a sword. The Master said: "You came too late." A monk took his leave. The Master called him to come close: "I will tell you the Buddha-dharma." The monk came near. The Master said: "All of you have something to attend to. If you come back here another time, no one will know you. It is cold; take care on the road. Go." The Master ascended the hall and said: "I wish to speak of Chan now; all of you come forward." The assembly stepped forward.

師雲。汝聽觀音行善應諸方所。僧問。如何是觀音行。師乃彈指雲。諸人還聞否。僧曰聞。師雲。一隊漢向遮裡覓什麼。以棒趁出。大笑歸方丈。僧問。初心如何得箇入處。師敲鼎蓋三下雲。還聞否。僧雲聞。師雲。我何不聞。師又敲三下問。還聞否。僧雲。不聞。師雲。我何以聞。僧無語。師雲。觀音妙智力能救世間苦。江州刺史李渤問師曰。教中所言須彌納芥子。渤即不疑。芥子納須彌莫是妄譚否。師曰。人傳使君讀萬卷書籍還是否。李曰然。師曰。摩頂至踵如椰子大。萬卷書向何處著。李俛首而已。李異日又問雲。大藏教明得箇什麼邊事。師舉拳示之雲。還會麼。李雲。不會。師雲。遮箇措大。拳頭也不識。李雲請師指示。師雲。遇人即途中授與。不遇即世諦流佈。師以目有重瞳。遂將藥手按摩。以致目眥俱赤。世號赤眼歸宗焉。後示滅。勅諡至真禪師。

The master said: “Listen to the practice of Guanyin, which responds well in all places.” A monk asked: “What is the practice of Guanyin?” The master snapped his fingers and said: “Did you all hear that?” The monk said: “I heard it.” The master said: “A gang of fellows come here looking for what?” He drove them out with his staff, laughed loudly, and returned to the abbot's quarters. A monk asked: “How can a beginner find a way in?” The master knocked on the lid of the cauldron three times and said: “Did you hear that?” The monk said: “I heard it.” The master said: “Why do I not hear it?” The master knocked three more times and asked: “Did you hear that?” The monk said: “I did not hear it.” The master said: “Why do I hear it?” The monk had no words. The master said: “The wondrous wisdom power of Guanyin can save the world from suffering.” Li Bo, the Governor of Jiangzhou, asked the master: “What the teachings say about Sumeru containing a mustard seed, I do not doubt. But a mustard seed containing Sumeru, is that not idle talk?” The master said: “People say Your Excellency has read ten thousand volumes; is that so?” Li said: “Yes.” The master said: “From the crown of your head to your heels you are only the size of a coconut; where do the ten thousand volumes go?” Li simply bowed his head. On another day Li asked again: “What matter does the Great Canon make clear?” The master raised his fist to show him and said: “Do you understand?” Li said: “I do not.” The master said: “This poor scholar does not even recognize a fist.” Li said: “Please instruct me, Master.” The master said: “When one meets the right person, give it to him on the road; when one does not, let it circulate as conventional truth.” Because the master had double pupils in his eyes, he applied medicine to them with his hand, and thus the corners of his eyes became red, and the world called him Red-Eyed Guizong. Later he manifested extinction. The emperor bestowed the posthumous title Chan Master Zhizhen.

懷讓禪師第二世下五十六人(馬祖法嗣)

Fifty-six persons in the second generation under Chan Master Huairang (Dharma heirs of Mazu)

汾州無業禪師

Chan Master Wuye of Fenzhou

澧州大同廣澄禪師

Chan Master Guangcheng of Datong in Lizhou

池州南泉普願禪師

Chan Master Nanquan Puyuan of Chizhou

五臺鄧隱峰禪師

Chan Master Deng Yinfeng of Mount Wutai

溫州佛嶴和尚

The Venerable Fo'ao of Wenzhou

烏臼和尚

The Venerable Wujiu

潭州石霜山大善和尚

The Venerable Dashan of Mount Shishuang in Tanzhou

石臼和尚

The Venerable Shijiu

本谿和尚

The Venerable Benxi

石林和尚

The Venerable Shilin

洪州西山亮坐主

Lecturer Liang of Xishan in Hongzhou

黑眼和尚

The Venerable Heiyan

米嶺和尚

The Venerable Miling

齊峰和尚

The Venerable Qifeng

大陽和尚

The Venerable Dayang

紅螺山和尚

The Venerable of Mount Hongluo

泉州龜洋無了禪師

Chan Master Wuliao of Guiyang in Quanzhou

利山和尚

The Venerable Lishan

韶州乳源和尚

The Venerable Ruyuan of Shaozhou

松山和尚

The Venerable Songshan

則川和尚

The Venerable Zechuan

南嶽西園曇藏禪師

Chan Master Tanzang of Xiyuan on Mount Nanyue

百靈和尚

The Venerable Bailing

鎮州金牛和尚

The Venerable Jinniu of Zhenzhou

洞安和尚

The Venerable Dong'an

忻州打地和尚

The Venerable Dadi of Xinzhou

潭州秀谿和尚

The Venerable Xiuxi of Tanzhou

磁州馬頭峰神藏禪師

Chan Master Shenzang of Matoufeng in Cizhou

潭州華林善覺禪師

Chan Master Shanjue of Hualin in Tanzhou

汀州水塘和尚

The Venerable Shuitang of Tingzhou

古寺和尚

The Venerable Gusi

江西椑樹和尚

The Venerable Beishu of Jiangxi

京兆草堂和尚

The Venerable Caotang of Jingzhao

袁州陽岐山甄叔禪師

Chan Master Zhenshu of Mount Yangqi in Yuanzhou

濛谿和尚

The Venerable Mengxi

洛京黑㵎和尚

The Venerable Heijian of Luojing

京兆興平和尚

The Venerable Xingping of Jingzhao

逍遙和尚

The Venerable Xiaoyao

福谿和尚

The Venerable Fuxi

洪州水老和尚

The Venerable Shuilao of Hongzhou

浮杯和尚

The Venerable Fubei

潭州龍山和尚

The Venerable Longshan of Tanzhou

襄州居士龐蘊(已上四十三人見錄)

The layman Pang Yun of Xiangzhou (the above forty-three persons are recorded)

天目山明覺禪師

Chan Master Mingjue of Mount Tianmu

王屋山行明禪師

Chan Master Xingming of Mount Wangwu

京兆智藏禪師

Chan Master Zhizang of Jingzhao

大陽山希頂禪師

Chan Master Xiding of Mount Dayang

蘇州崑山定覺禪師

Chan Master Dingjue of Kunshan in Suzhou

隨州洪山大師

Great Master Hongshan of Suizhou

連州元堤禪師

Chan Master Yuandi of Lianzhou

泉州無了禪師

Chan Master Wuliao of Quanzhou

泉州慧忠禪師

Chan Master Huizhong of Quanzhou

安豐山懷空禪師

Chan Master Huaikong of Mount Anfeng

羅浮山道行禪師

Chan Master Daoxing of Mount Luofu

廬山法藏禪師

Chan Master Fazang of Mount Lu

呂後山寧賁禪師(已上一十三人無機緣語句不錄)

Chan Master Ningben of Mount Lühou (the above thirteen persons have no encounter dialogues and are not recorded)

懷讓禪師第二世法嗣

Dharma heirs in the second generation under Chan Master Huairang

汾州無業禪師者。商州上洛人也。姓杜氏。初母李氏聞空中言寄居得否。乃覺有娠。誕生之夕神光滿室。俯及丱歲行必直視坐即跏趺。九歲依開元寺志本禪師受大乘經。五行俱下諷誦無遺。十二落髮。二十受具戒於襄州幽律師。習四分律疏。才終便能敷演。每為眾僧講涅槃大部。冬夏無廢。後聞馬大師禪門鼎盛。特往瞻禮。馬祖覩其狀貌瓌偉語音如鐘。乃曰。巍巍佛堂其中無佛。師禮跪而問曰。三乘文學麁窮其旨。常聞禪門即心是佛。實未能了。馬祖曰。只未了底心即是。更無別物。師又問。如何是祖師西來密傳心印。祖曰。大德正鬧在。且去別時來。師才出。祖召曰。大德。師迴首。祖雲。是什麼。師便領悟禮拜。祖雲。遮鈍漢禮拜作麼(雲居錫拈雲。什麼處是汾州正閙)自得旨尋詣曹谿禮祖塔及廬嶽天台遍尋聖跡。自洛抵雍憩西明寺。僧眾舉請充兩街大德。師曰。非吾本志也。後至上黨。節度使李抱真重師名行旦夕瞻奉。師常有倦色。謂人曰。吾本避上國浩穰。今復煩接君俟。豈吾心哉。乃之縣上抱腹山。未久又往清涼金閣寺。重閱大藏周八稔而畢。復南下至於西河。刺史董叔纏請住開元精舍。師曰。吾緣在此矣。繇是雨大法雨垂二十載(廣語具別錄)並汾緇白無不嚮化。凡學者致問。師多答之雲。莫妄想。唐憲宗屨遣使徵召。師皆辭疾不赴。暨穆宗即位思一瞻禮。乃命兩街僧錄靈阜等。齎詔迎請。至彼作禮曰。皇上此度恩旨不同常時。願和尚且順天心。不可言疾也。師微笑曰。貧道何德累煩世主。且請前行吾從別道去矣。乃沐身剃髮。至中夜告弟子惠愔等曰。汝等見聞覺知之性。與太虛同壽不生不滅。一切境界本自空寂。無一法可得。迷者不了即為境惑。一為境惑流轉不窮。汝等當知。心性本自有之。非因造作。猶如金剛不可破壞。一切諸法如影如響無有實者。故經云。唯有一事實餘二即非真。

Chan Master Wuye of Fenzhou was from Shangluo in Shangzhou, with the surname Du. At first his mother, Lady Li, heard a voice in the air say “May I lodge here?” and then realized she was with child. On the night of his birth, divine light filled the room. In childhood, he always looked straight ahead when walking and sat in the lotus posture. At nine he studied the Mahayana sutras under Chan Master Zhiben of Kaiyuan Monastery; he read five lines at a time and recited without omission. At twelve he had his head shaved, and at twenty he received the full precepts from the Vinaya Master You of Xiangzhou. He studied the Commentary on the Four-Part Vinaya, and as soon as he finished, he could expound it. He regularly lectured to the monks on the great Nirvana Sutra, without break in winter or summer. Later he heard that the Chan school of the Great Master Ma was flourishing and went especially to pay respects. Mazu, seeing his imposing appearance and bell-like voice, said: “A towering Buddha hall, and no Buddha inside.” The master bowed on his knees and asked: “I have roughly mastered the essence of the writings of the three vehicles. I have often heard that in the Chan school this very mind is Buddha, but I have not been able to understand it.” Mazu said: “Just this mind that does not understand is it, and there is nothing else.” The master asked again: “What is the secret mind-seal that the Patriarch transmitted when he came from the West?” The Patriarch said: “The Great Virtue is making a great commotion right now. Go for now and come another time.” As the master was leaving, the Patriarch called: “Great Virtue.” The master turned his head. The Patriarch said: “What is it?” The master immediately awakened and bowed. The Patriarch said: “What is this dull fellow bowing for?” (Yunju Xi commented: “Where is Fenzhou's great commotion?”) Having gained the point, he went to Caoxi to pay homage at the Patriarch's stupa, and also to Mount Lu and Tiantai, searching everywhere for sacred sites. From Luoyang he reached Yong and rested at Ximing Monastery. The monks recommended him to serve as Great Virtue of the two streets. The master said: “This is not my original aim.” Later he reached Shangdang. The military governor Li Baozhen respected the master's name and conduct and attended him morning and evening. The master often looked weary and said to people: “I originally avoided the crowds of the capital, and now I am troubled again by receiving the marquis; is this my intention?” He then went to Mount Baofu in the county. Before long he went to Jinge Monastery on Mount Qingliang, where he reread the Great Canon, and finished after eight years. He then went south again to Xihe. The governor Dong Shuchan invited him to reside at Kaiyuan Vihara. The master said: “My affinity is here.” From then on he poured down the great Dharma rain for nearly twenty years (his extended sayings are recorded separately). Monks and laity of Bing and Fen all turned toward the teaching. Whenever students asked questions, the master mostly answered: “Do not have deluded thoughts.” Emperor Xianzong of Tang repeatedly sent envoys to summon him, and the master always declined on grounds of illness and did not go. When Emperor Muzong took the throne, he wished to see him once and ordered the monk registrars of the two streets, Ling Fu and others, to bring an edict to invite him. On arriving, they bowed and said: “His Majesty's grace this time is not as at other times; we hope the Venerable will for now accord with Heaven's will and not say that he is ill.” The master smiled slightly and said: “What virtue does this poor monk have, that he should repeatedly trouble the ruler of the world? Please go ahead; I will go by another road.” He then bathed and shaved his head. At midnight he told his disciples Huiyin and others: “The nature of your seeing, hearing, sensing and knowing has the same lifespan as the great void; it is neither born nor extinguished. All realms are by nature empty and still, and there is not a single dharma to be attained. The deluded do not understand and are confused by realms. Once confused by realms, they flow and turn without end. You should know that the nature of mind is originally possessed and does not come from fabrication. It is like a diamond, which cannot be destroyed. All dharmas are like shadows and echoes, with nothing real in them. So a sutra says: Only one thing is real, and the other two are not true.

常了一切空無一物當情。是諸佛用心處。汝等勤而行之。言訖跏趺而逝。荼毘日祥雲五色異香四徹。所獲舍利璨若玉珠。弟子等貯以金棺。當長慶三年十二月二十一日。葬於石塔。壽六十二。臘四十二。勅諡大達國師。塔曰澄源。

Constantly understanding that all is empty, with not one thing present in the feelings: this is where the Buddhas apply their minds. Practice this diligently.” When he had finished speaking, he sat in the lotus posture and passed away. On the day of cremation, auspicious clouds of five colors appeared and a rare fragrance spread in all directions. The relics obtained were bright as jade pearls. His disciples stored them in a golden coffin. On the twenty-first day of the twelfth month of the third year of Changqing, he was buried in a stone stupa. He lived sixty-two years and had forty-two years as a monk. The emperor bestowed the posthumous title National Master Dada, and the stupa was named Chengyuan.

澧州大同廣澄禪師。僧問。如何是六根滅。師雲。輪劍擲空(舊本作雲)無傷於物。問如何是本來人。師雲。共坐不相識。僧雲。恁麼即學人禮謝下去。師雲。暗寫愁腸寄與誰。

Chan Master Guangcheng of Datong in Lizhou. A monk asked: “What is the extinction of the six sense faculties?” The master said: “A wheeled sword thrown through the void (the old edition has “cloud”) harms nothing.” He asked: “What is the original person?” The master said: “Sitting together without knowing one another.” The monk said: “In that case this student will bow and withdraw.” The master said: “To whom will you send your hidden, written sorrow?”

池州南泉普願禪師者。鄭州新鄭人也。姓王氏。唐至德二年依大隗山大慧禪師受業。三十詣嵩嶽受戒。初習相部舊章。究毘尼篇聚。次遊諸講肆。歷聽楞伽華嚴。入中百門觀精練玄義。後扣大寂之室。頓然忘筌。得遊戲三昧。一日為僧行粥次。馬大師問。桶裡是什麼。師雲。遮老漢合取口作恁麼語話。自餘同參之流無敢徵詰。貞元十一年憩錫於池陽自構禪齋。不下南泉三十餘載。大和初宣城廉使陸公亙嚮師道風。遂與監軍同請下山。伸弟子之禮。大振玄綱。自此學徒不下數百。言滿諸方目為郢匠。一日師示眾雲。道箇如如早是變也。今時師僧須向異類中行。歸宗雲。雖行畜生行。不得畜生報。師雲。孟八郎又恁麼去也。師有時雲。文殊普賢昨夜三更每人與二十棒趁出院也。趙州雲。和尚棒教誰吃。師雲。且道。王老師過在什麼處。趙州禮拜而出(玄覺雲。且道。趙州休去。是肯南泉不肯南泉)師擬取明日遊莊舍。其夜土地神先報莊主。莊主乃預為備。師到問莊主。爭知老僧來排辦如此。莊主雲。昨夜土地報道和尚今日來。師雲。王老師修行無力。被鬼神覷見。有僧便問。和尚既是善知識。為什麼被鬼神覷見。師雲。土地前更下一分飯。(玄覺雲。什麼處是土地前更下一分飯。雲居錫雲。是賞伊罰伊。只如土地前。見是南泉。不是南泉)師有時雲。江西馬祖說即心即佛。王老師不恁麼道。不是心不是佛不是物。恁麼道還有過麼。趙州禮拜而出。時有一僧隨問趙州雲。上座禮拜了便出意作麼生。趙州雲。汝卻問取和尚。僧上問曰。適來諗上座意作麼生。師雲。他卻領得老僧意旨。師一日捧缽上堂。黃檗和尚居第一座。見師不起。師問雲。長老什麼年中行道。黃檗雲。空王佛時。師雲。猶是王老師孫在下去。師一日問黃檗。黃金為世界。白銀為壁落。此是什麼人居處。黃檗雲。是聖人居處。師雲。

Chan Master Nanquan Puyuan of Chizhou was from Xinzheng in Zhengzhou, with the surname Wang. In the second year of Zhide of the Tang, he studied under Great Chan Master Dahui of Mount Dawei. At thirty he went to Mount Song to receive the precepts. He first studied the old regulations of the Xiang school and mastered the Vinaya collections. Then he visited various lecture halls, listened in turn to the Lankavatara and the Avatamsaka, entered the Madhyamaka and the Hundred Gates, and refined his study of profound doctrines. Later he knocked at the room of Great Master Daji and suddenly forgot the snare and gained the samadhi of playful freedom. One day as he was serving gruel to the monks, Great Master Ma asked: “What is in the bucket?” The master said: “This old fellow should shut his mouth; what kind of talk is this?” None of his fellow students dared question him further. In the eleventh year of Zhenyuan he rested his staff at Chiyang and built his own meditation hut, and did not leave Nanquan for more than thirty years. At the beginning of Dahe, the Surveillance Commissioner Lu Gen of Xuancheng admired the master's Way and, together with the army supervisor, invited him down the mountain and offered the courtesies of a disciple. He greatly raised the profound net. From then on there were no fewer than several hundred students, and his sayings filled the various quarters, and he was regarded as the Ying craftsman. One day the master addressed the assembly: “To say ‘suchness’ is already change. Monks of today must go among other kinds of beings.” Guizong said: “Though one practices the conduct of an animal, one does not receive the retribution of an animal.” The master said: “Meng Balang is going off like that again.” Sometimes the master said: “Manjushri and Samantabhadra were each given twenty blows at the third watch last night and driven out of the monastery.” Zhaozhou said: “For whom does the Venerable's stick do its eating?” The master said: “Tell me, where does old Wang's fault lie?” Zhaozhou bowed and went out (Xuanjue said: “Tell me, Zhaozhou's stopping there, did he approve of Nanquan or not?”). The master intended to visit a farm the next day. That night the earth god told the farm steward in advance, and the steward made preparations. When the master arrived, he asked the steward: “How did you know this old monk was coming that you made such preparations?” The steward said: “Last night the earth god reported that the Venerable would come today.” The master said: “Old Wang's practice has no strength, and the spirits have seen through him.” A monk asked: “If the Venerable is a good teacher, why is he seen by spirits?” The master said: “Put out one more portion of food before the earth god.” (Xuanjue said: “What is this putting out one more portion of food before the earth god?” Yunju Xi said: “Is it a reward or a punishment? As for what the earth god saw, was it Nanquan or not Nanquan?”) Sometimes the master said: “Mazu of Jiangxi said that this very mind is Buddha. Old Wang does not say it that way: it is not mind, not Buddha, not a thing. Is there any fault in saying it so?” Zhaozhou bowed and went out. A monk then followed and asked Zhaozhou: “The senior monk bowed and left at once; what did you mean?” Zhaozhou said: “You should go and ask the Venerable.” The monk went up and asked: “What did Senior Monk Shen mean just now?” The master said: “He has understood the old monk's meaning.” One day the master held his bowl and came into the hall. Venerable Huangbo sat in the first seat and did not rise on seeing the master. The master asked: “In what year did the elder begin to practice the Way?” Huangbo said: “In the time of the Buddha Empty King.” The master said: “Still a grandson of old Wang; go down.” One day the master asked Huangbo: “Gold is the world and silver the walls; whose dwelling is this?” Huangbo said: “It is the dwelling of a sage.” The master said: “

更有一人居何國土。黃檗乃叉手立。師雲。道不得何不問王老師。黃檗卻問。更有一人居何國土。師雲。可惜許。師又別時問黃檗。定慧等學此理如何。黃檗雲。十二時中不依倚一物。師雲。莫是長老見處麼。黃檗雲。不敢。師雲。漿水價且置。草鞋錢教阿誰還。師見僧斫木。師乃擊木三下。僧放下斧子歸僧堂。師歸法堂。良久卻入僧堂。見前僧在衣缽下坐。師雲。賺殺人。僧問。師歸丈室將何指南。師雲。昨夜三更失卻牛。天明失卻火。師因東西兩堂各爭貓兒。師遇之白眾曰。道得即救取貓兒。道不得即斬卻也。眾無對。師便斬之。趙州自外歸。師舉前語示之。趙州乃脫履安頭上而出。師曰。汝適來若在。即救得貓兒也師在方丈與杉山向火次。師雲。不用指東指西。直下本分事道來。杉山插火著叉手立。師雲。雖然如是。猶較王老師一線道。有僧問訊叉手而立。師雲。太俗生。其僧便合掌。師雲太僧生。僧無對。一僧洗缽次。師乃奪卻缽。其僧即空手而立。師雲。缽在我手裡。汝口喃喃作麼。僧無對。師因入菜園見一僧。師乃將瓦子打之。其僧迴顧。師乃翹足。僧無語。師便歸方丈。僧隨後入問訊雲。和尚適來擲瓦子打某甲。豈不是警覺某甲。師雲。翹足又作麼生。僧無對(後有僧問石霜雲。南泉翹足意作麼生。石霜舉手雲。還恁麼無)師示眾雲。王師老要賣身阿誰要買。一僧出雲。某甲買。師雲。他不作貴價不作賤價。汝作麼生買。僧無對(臥龍代雲。屬某去也。未山代雲。是何道理。趙州代雲明年來與和尚縫箇布衫)師與歸宗麻谷同去參禮南陽國師。師先於路上畫一圓相雲道得即去。歸宗便於圓相中坐。麻谷作女人拜。師雲。恁麼即不去也。歸宗雲。是什麼心行師乃相喚迴不去禮國師(玄覺雲。只如南泉恁麼道。是肯底語不肯語。雲居錫雲。比來去禮拜國師。南泉為什麼卻相喚迴。

In what land does yet another person dwell?” Huangbo folded his hands and stood. The master said: “You cannot say it; why not ask old Wang?” Huangbo then asked: “In what land does yet another person dwell?” The master said: “What a pity.” On another occasion the master asked Huangbo: “Concentration and wisdom studied equally; how is this principle?” Huangbo said: “In the twelve periods of the day, not relying on a single thing.” The master said: “Is this what the elder sees?” Huangbo said: “I dare not claim it.” The master said: “Put aside the price of the soup; who will pay for the straw sandals?” The master saw a monk chopping wood, and struck the wood three times. The monk put down his axe and went back to the monks' hall. The master returned to the Dharma hall, and after a long while went into the monks' hall and saw the monk sitting below his robe and bowl. The master said: “You have cheated me to death.” A monk asked: “When the master returns to his room, what will he use as a guide?” The master said: “Last night at the third watch I lost the ox, and at dawn I lost the fire.” The east and west halls were quarreling over a cat. The master met them and told the assembly: “If you can say something, I will save the cat; if you cannot, I will cut it in two.” The assembly had no answer. The master cut it. Zhaozhou came back from outside. The master told him what had happened. Zhaozhou took off his sandals, put them on his head and went out. The master said: “If you had been here just now, you would have saved the cat.” The master was in the abbot's quarters warming himself at the fire with Shanshan. The master said: “There is no need to point east or west; say what is the matter of your original portion right now.” Shanshan stuck the fire tongs in the ashes and stood with folded hands. The master said: “Even so, you are still a thread behind old Wang.” A monk came to pay respects and stood with folded hands. The master said: “Too worldly.” The monk then put his palms together. The master said: “Too monkish.” The monk had no answer. A monk was washing his bowl, and the master snatched the bowl. The monk stood empty-handed. The master said: “The bowl is in my hand; what are you muttering about?” The monk had no answer. The master entered the vegetable garden and saw a monk, and threw a piece of tile at him. The monk looked back. The master raised his foot. The monk was silent. The master returned to his quarters. The monk followed and asked: “When the Venerable threw a tile at me just now, was it not to alert me?” The master said: “What about raising the foot?” The monk had no answer (later a monk asked Shishuang: “What was the meaning of Nanquan raising his foot?” Shishuang raised his hand and said: “Is there anything like this?”). The master addressed the assembly: “Old Wang wants to sell himself; who wants to buy?” A monk came forward and said: “I will buy.” The master said: “He does not set a high price or a low price; how will you buy?” The monk had no answer (Wolong spoke in his place: “It is up to me to go.” Weishan spoke in his place: “What is the principle?” Zhaozhou spoke in his place: “Next year I will come and sew a cloth robe for the Venerable.”). The master went with Guizong and Magu to pay respects to National Master Nanyang. The master first drew a circle on the road and said: “If you can say something, we will go.” Guizong sat in the circle. Magu bowed like a woman. The master said: “In that case we will not go.” Guizong said: “What kind of mind is that?” The master called them back and they did not go to pay respects to the National Master (Xuanjue said: “As for what Nanquan said, was it an approving or a disapproving remark?” Yunju Xi said: “They had come to pay respects to the National Master, so why did Nanquan call them back?

且道古人意作麼生)師問神山。作什麼。對雲。打羅。師雲。手打腳打。神山雲。請和尚道。師雲。分明記取舉似作家(洞山別雲。無腳手者。始解打羅)有一坐主辭師。師問。什麼處去。對雲。山下去。師雲。第一不得謗王老師。對雲。爭敢謗和尚。師乃噴水雲。多少。坐主便出去(先雲居雲。非師木意。先曹山雲。賴也。石霜雲。不為人斟酌。長慶雲。請領語。雲居錫雲。坐主當時出去。是會不會)師一日掩方丈門。將灰圍卻門外雲。若有人道得即開。或有祇對多未愜師意。趙州雲。蒼天。師便開門。師因翫月次。有僧便問。幾時得似遮箇去。師雲。王老師二十年前亦恁麼來。僧雲。即今作麼生。師便歸方丈。陸亙大夫問雲。弟子從六合來。彼中還更有身否。師雲。分明記取舉似作家。陸又謂師曰。和尚大不可思議。到處世界皆成就。師雲。適來總是大夫分上事。陸異日又謂師曰。弟子亦薄會佛法。師便問大夫十二時中作麼生。陸雲。寸絲不掛。師雲。猶是階下漢。師又云。不見道。有道君王不納有智之臣。師上堂次。陸大夫雲。請和尚為眾說法。師雲。教老僧作麼生說。陸雲。和尚豈無方便。師雲。道他欠少什麼。陸雲。為什麼有六道四生。師雲。老僧不教他。陸大夫與師見人雙陸。拈起骰子云。恁麼不恁麼。只恁麼信彩去時如何。師拈起骰子云。臭骨頭十八。又問雲。弟子家中有一片石。或時坐或時臥。如今擬鐫作佛還得否。師雲得。大夫雲。莫不得否。師雲。不得不得(雲巖雲坐即佛不坐即非佛。洞山雲。不坐即佛坐即非佛)趙州問。道非物外物外非道。如何是物外道。師便打。趙州捉住棒雲。已後莫錯打人去。師雲。龍蛇易辨衲子難謾師喚院主。院主應諾。師雲。佛九十日在忉利天為母說法。時優填王思佛。請目連運神通三轉攝匠人往彼雕佛像。只雕得三十一相。為什麼梵音相雕不得。

Tell me, what was the ancient's meaning?”) The master asked Shenshan: “What are you doing?” He replied: “Sifting.” The master said: “Sifting by hand or by foot?” Shenshan said: “Please say, Venerable.” The master said: “Remember it clearly and tell it to an expert.” (Dongshan added: “Only one without hands or feet knows how to sift.”) A lecturer took leave of the master. The master asked: “Where are you going?” He replied: “Down the mountain.” The master said: “Above all, do not slander old Wang.” He replied: “How would I dare slander the Venerable?” The master spat water and said: “How much?” The lecturer went out (Earlier Yunju said: “It was not the master's original intent.” Earlier Caoshan said: “Fortunately.” Shishuang said: “He does not weigh things for people.” Changqing said: “Please take the words.” Yunju Xi said: “When the lecturer went out then, did he understand or not?”). One day the master closed the abbot's door and drew a circle of ash outside the door, saying: “If anyone can say something, I will open.” Some who answered mostly did not satisfy the master. Zhaozhou said: “Blue Heaven.” The master opened the door. While admiring the moon, a monk asked: “When will it be possible to be like this?” The master said: “Twenty years ago old Wang was also like this.” The monk said: “What about right now?” The master returned to his quarters. The Grand Master Lu Gen asked: “I came from Liuhe; is there another body there?” The master said: “Remember it clearly and tell it to an expert.” Lu again said to the master: “The Venerable is truly inconceivable, and everywhere the worlds are accomplished.” The master said: “All of that just now was the Grand Master's own affair.” On another day Lu again said to the master: “I also have a slight understanding of the Buddha Dharma.” The master asked: “How does the Grand Master pass the twelve periods of the day?” Lu said: “Not a thread attached.” The master said: “Still a man below the steps.” The master also said: “Have you not heard: a ruler who has the Way does not take in a minister who has cleverness.” When the master was ascending the hall, Grand Master Lu said: “Please, Venerable, teach the assembly.” The master said: “How would you have this old monk teach?” Lu said: “Does the Venerable have no skillful means?” The master said: “Tell me, what does he lack?” Lu said: “Why are there the six destinies and four modes of birth?” The master said: “The old monk did not teach them.” Grand Master Lu was with the master watching people play shuangliu; he picked up the dice and said: “Like this, not like this; what about when one simply goes by chance?” The master picked up the dice and said: “Stinking bones, eighteen.” He also asked: “In my home there is a slab of stone that I sometimes sit on and sometimes lie on. Now I intend to carve it into a Buddha; can I?” The master said: “You can.” The Grand Master said: “Can I not?” The master said: “You cannot, you cannot.” (Yunyan said: “Sitting is Buddha; not sitting is not Buddha.” Dongshan said: “Not sitting is Buddha; sitting is not Buddha.”) Zhaozhou asked: “The Way is not outside things, and outside things is not the Way. What is the Way outside things?” The master struck him. Zhaozhou grasped the stick and said: “Later do not strike the wrong person.” The master said: “Dragons and snakes are easy to tell apart; it is hard to fool a monk.” The master called the temple steward. The steward answered. The master said: “For ninety days the Buddha taught his mother in the Trayastrimsa heaven. At that time King Udayana longed for the Buddha and asked Maudgalyayana to use his supernatural power to carry craftsmen there three times to carve a Buddha image. They carved only the thirty-one marks; why could they not carve the mark of the Brahma voice?”

院主問。如何是梵音相。師雲。賺殺人。師問維耶。今日普請作什麼。對雲。拽磨。師雲。磨從爾拽。不得動著磨中心樹子。維那無語(保福代雲。比來拽磨如今卻不成。法眼代雲。恁麼即不拽也)一日有大德。問師曰。即心是佛又不得。非心非佛又不得。師意如何。師雲。大德。且信即心是佛便了。更說什麼得與不得。只如大德吃飯了從東廊上西廊下。不可總問人得與不得也。師住庵時有一僧到庵。師向其僧道。某甲上山。待到齋時做飯自吃了。送一分來山上。少時其僧自吃了。卻一時打破家事就床臥。師待不見來。便歸庵見僧臥。師亦去一邊而臥。僧便起去。師住後雲我往前住庵時。有箇靈利道者。直至如今不見。師拈起毬子問僧雲。那箇何似遮箇。對雲。不似師雲。什麼處見那箇便道不似。僧雲。若問某甲見處。和尚放下手中物。師雲。許爾具一隻眼。陸亙大夫向師道。肇法師甚奇怪。道萬物同根是非一體。師指庭前牡丹華雲。大夫時人見此一株華如夢相似。陸罔測陸又問。天王居何地位。師雲。若是天王即非地位。陸雲。弟子聞說天王是居初地。師雲。應以天王身得度者。即現天王身而為說法。陸辭歸宣城治所。師問。大夫去彼將何治民。陸雲。以智慧治民。師雲。恁麼即彼處生靈盡遭塗炭去也。師入宣州。陸大夫出迎接。指城門雲。人人盡喚作甕門。未審和尚喚作什麼門。師雲。老僧若道。恐辱大夫風化。陸雲。忽然賊來時作麼生。師雲。王老師罪過。陸又問。大悲菩薩用如許多手眼作什麼。師雲。只如國家又用大夫作什麼。師為馬大師設齋。問眾雲馬大師來否。眾無對。洞山雲。待有伴即來。師雲。子雖後生甚堪雕琢。洞山雲。和尚莫壓良為賤。師洗衣次有僧問。和尚猶有遮箇在。師拈起衣雲。爭奈遮箇何(玄覺雲。且道是一箇是兩箇)師問僧良欽。空劫中還有佛否。對雲有。師雲。是阿誰。

The steward asked: “What is the mark of the Brahma voice?” The master said: “You have cheated me to death.” The master asked the work director: “What is the general labor today?” He replied: “Pulling the mill.” The master said: “You may pull the mill as you like, but you must not disturb the tree in the middle of the mill.” The work director had no words (Baofu spoke in his place: “We were pulling the mill before, but now it does not work.” Fayan spoke in his place: “In that case we will not pull.”). One day a Great Virtue asked the master: “Neither can it be said that this very mind is Buddha, nor that it is neither mind nor Buddha. What does the master think?” The master said: “Great Virtue, just believe that this very mind is Buddha and be done; why say whether it is possible or not? It is like when Great Virtue has eaten, you go from the east corridor to the west corridor; you should not ask everyone whether you can or cannot.” When the master lived in a hermitage, a monk came to the hermitage. The master said to the monk: “I am going up the mountain. When it is mealtime, cook and eat yourself, and send one portion up the mountain.” After a short while the monk ate it himself, smashed all the household things at once, and lay down on the bed. The master waited and, not seeing him come, returned to the hermitage and saw the monk lying there. The master also went to one side and lay down. The monk got up and left. After the master took up residence, he said: “When I lived in a hermitage before, there was a clever fellow, and to this day I have not seen him again.” The master picked up a ball and asked a monk: “How does that one compare with this one?” He replied: “Not similar.” The master said: “Where did you see that one that you say it is not similar?” The monk said: “If you ask where I see it, Venerable, put down what is in your hand.” The master said: “I grant you have one eye.” The Grand Master Lu Gen said to the master: “Dharma Master Zhao was very remarkable, saying that the ten thousand things share one root and right and wrong are one body.” The master pointed to the peony in the courtyard and said: “Grand Master, people of the day look at this one flower as if in a dream.” Lu could not fathom it. Lu asked again: “At what stage is a Heavenly King?” The master said: “If he is a Heavenly King, then he has no stage.” Lu said: “I have heard it said that a Heavenly King is at the first ground.” The master said: “To those who can be saved by the body of a Heavenly King, he appears in the body of a Heavenly King and teaches them.” Lu took leave to return to his post at Xuancheng. The master asked: “What will the Grand Master use to govern the people there?” Lu said: “I will govern the people with wisdom.” The master said: “In that case the living beings there will all suffer misery.” The master entered Xuanzhou. Grand Master Lu came out to welcome him and, pointing at the city gate, said: “Everyone calls it the Urn Gate; what does the Venerable call it?” The master said: “If the old monk says, I fear it will dishonor the Grand Master's influence.” Lu said: “If suddenly bandits come, what then?” The master said: “It is old Wang's fault.” Lu again asked: “What is the Great Compassion Bodhisattva doing with so many hands and eyes?” The master said: “What does the state use a Grand Master for?” The master held a vegetarian feast for Great Master Ma and asked the assembly: “Has Great Master Ma come?” The assembly had no answer. Dongshan said: “He will come when he has company.” The master said: “Though you are young, you are well worth carving.” Dongshan said: “Venerable, do not press the good into the base.” While the master was washing clothes, a monk asked: “The Venerable still has this.” The master picked up the clothes and said: “What can one do about this?” (Xuanjue said: “Tell me, is it one or two?”) The master asked the monk Liangqin: “In the empty eon, were there Buddhas?” He replied: “There were.” The master said: “Who was it?”

對雲。良欽。師雲居何國土。無語。僧問。祖祖相傳合傳何事。師雲。一二三四五。問如何是古人底。師雲。待有即道。僧雲。和尚為什麼妄語。師雲。我不妄語。盧行者卻妄語。問十二時中以何為境。師雲。何不問王老師。僧雲。問了也。師雲。還曾與汝為境麼。僧問。青蓮不隨風火散時是什麼。師雲。無風火不隨是什麼。僧無對。師卻問。不思善不思惡。思總不生時。還我本來面目來。僧雲。無容止可露(洞山雲。還曾將示人麼)師問坐主雲。爾與我講經得麼對雲。某甲與和尚講經。和尚須與某甲說禪始得。師雲。不可將金彈子博銀彈子去。座主雲。某甲不會。師雲。汝道。空中一片雲。為復釘釘住。為復藤纜著。問空中有一珠如何取得。師雲。斫竹布梯空中取。僧雲。空中如何布梯。師雲。汝擬作麼生取。僧辭問雲。學人到諸方。有人問和尚近日作麼生。未審如何祇對。師雲。但向道。近日解相撲。僧雲。作麼生。師雲。一拍雙泯。問父母未生時鼻孔在什麼處。師雲。父母已生了鼻孔在什麼處。師將順世。第一座問。和尚百年後向什麼處去。師雲。山下作一頭水牯牛去。僧雲。某甲隨和尚去還得也無。師雲。汝若隨我即須𭊷取一莖草來。師乃示疾。大和八年甲寅十二月二十五日。凌晨告門人曰。星翳燈幻亦久矣。勿謂吾有去來也。言訖而謝。壽八十七。臘五十八。明年春入塔。

He replied: “Liangqin.” The master said: “In what land does he dwell?” He had no words. A monk asked: “Patriarch after patriarch has passed it down; what should be passed down?” The master said: “One, two, three, four, five.” He asked: “What is the ancients' thing?” The master said: “When there is one, I will say.” The monk said: “Why is the Venerable lying?” The master said: “I am not lying; Lu Xingzhe was lying.” He asked: “In the twelve periods of the day, what is taken as the realm?” The master said: “Why not ask old Wang?” The monk said: “I have asked.” The master said: “Has it ever been a realm for you?” A monk asked: “When the blue lotus is not scattered by wind or fire, what is it?” The master said: “What is it that wind and fire do not follow?” The monk had no answer. The master asked in return: “Not thinking of good, not thinking of evil, when thinking does not arise at all, give me back your original face.” The monk said: “There is nothing demeanor that can be revealed.” (Dongshan said: “Have you ever shown it to people?”) The master asked a lecturer: “Can you lecture on sutras with me?” He replied: “I will lecture on sutras with the Venerable, but the Venerable must discuss Chan with me.” The master said: “One must not trade a golden pellet for a silver pellet.” The lecturer said: “I do not understand.” The master said: “You say a cloud in the sky: is it nailed with nails or tied with rattan cables?” He asked: “There is a pearl in the sky; how can it be taken?” The master said: “Cut bamboo and set up a ladder to take it from the sky.” The monk said: “How can one set up a ladder in the sky?” The master said: “How do you intend to take it?” A monk took leave and asked: “When I go to other places and someone asks what the Venerable has been doing lately, how should I answer?” The master said: “Just say: lately he has learned wrestling.” The monk said: “How is that?” The master said: “One slap and both are gone.” He asked: “Where was the nostril before one's parents were born?” The master said: “Your parents are already born; where is the nostril?” When the master was about to pass away, the senior monk asked: “Where will the Venerable go after a hundred years?” The master said: “I will go down the mountain and become a water buffalo.” The monk said: “May I follow the Venerable?” The master said: “If you follow me, you must carry a stalk of grass in your mouth.” The master then showed signs of illness. On the twenty-fifth day of the twelfth month of the jiayin year, the eighth year of Dahe, at dawn he told his disciples: “The star's haze and the lamp's illusion have lasted long; do not say that I come and go.” After he finished speaking he passed away. He lived eighty-seven years and had fifty-eight years as a monk. In the spring of the next year he was placed in a stupa.

五臺山隱峰禪師者。福建邵武人也。姓鄧氏(時稱鄧隱峰)幻若不慧。父母聽其出家。初遊馬祖之門。而未能覩奧。復來往石頭雖兩番不捷(語見馬祖章)而後於馬大師言下契會。師在石頭時。問雲。如何得合道去。石頭雲。我亦不合道。師雲。畢竟如何。石頭雲。汝被遮箇得多少時耶。一日石頭和尚剗草次。師在左側叉手而立。石頭飛剗子向師面前剗一株草。師雲。和尚只剗得遮箇不剗得那箇。石頭提起剗子。師接得剗子乃作剗勢。石頭雲。汝只剗得那箇不解剗得遮箇。師無對(洞山代雲。還有堆阜麼)師一日推土車次。馬大師展腳在路上坐。師雲。請師收足。大師雲。已展不收。師雲。已進不退。乃推車碾過。大師腳損。歸法堂執斧子云。適來碾損老僧腳底出來。師便出於大師前引頸。大師乃置斧。師到南泉。覩眾僧參次南泉指淨缾雲。銅缾是境缾中有水。不得動著境。與老僧將水來。師便拈淨缾向南泉面前瀉。南泉便休。師後到溈山。於上座頭解放衣缽。溈山聞師叔到。先具威儀下堂內。師見來便倒作睡勢。溈山便歸。方丈師乃發去。少間溈山問侍者。師叔在否。對雲已去也。溈山雲。去時有什麼言語。對雲。無言語。溈山雲。莫道無言語其聲如雷。師以冬居衡嶽夏止清涼。唐元和中薦登五臺。路出淮西。屬吳元濟阻兵違拒王命。官軍與賊交鋒未決勝負。師曰。吾當去解其患。乃擲錫空中飛身而過。兩軍將士仰觀事符預夢鬪心頓息。師既顯神異。慮成惑眾遂入五臺。於金剛窟前將示滅。先問眾雲。諸方遷化坐去臥去吾嘗見之。還有立化也無。眾雲。有也。師雲。還有倒立者否。眾雲。未嘗見有。師乃倒立而化。亭亭然其衣順體。時眾議舁就荼毘屹然不動。遠近瞻視驚歎無已。師有妹為尼。時在彼乃俯近而咄曰。老兄疇昔不循法津。死更熒惑於人。於是以手推之。僨然而踣遂就闍維。收舍利入塔。

Chan Master Yinfeng of Mount Wutai was from Shaowu in Fujian, with the surname Deng (called Deng Yinfeng at the time). In youth he seemed dull, and his parents allowed him to leave home. He first visited the gate of Mazu but could not see its depths. He then went back and forth to Shitou, and although he did not succeed on two occasions (the words are in the chapter on Mazu), afterward he accorded with the Great Master Ma at his words. When the master was with Shitou he asked: “How can one accord with the Way?” Shitou said: “I also do not accord with the Way.” The master said: “What is it after all?” Shitou said: “How long have you been taken by this?” One day Venerable Shitou was hoeing grass, and the master stood on his left with folded hands. Shitou flung his hoe in front of the master's face and hoed a plant. The master said: “The Venerable can only hoe this one and cannot hoe that one.” Shitou raised the hoe. The master took the hoe and made a hoeing motion. Shitou said: “You can only hoe that one and do not know how to hoe this one.” The master had no answer (Dongshan spoke in his place: “Is there a mound?”). One day the master was pushing a cart of earth, and Great Master Ma sat on the road with his legs stretched out. The master said: “Please draw in your feet, Master.” The Great Master said: “Once stretched, they are not drawn in.” The master said: “Once advanced, I do not retreat.” He pushed the cart over them. The Great Master's foot was injured; he returned to the Dharma hall holding an axe and said: “Whoever ran over this old monk's foot, come out.” The master came out and stretched his neck before the Great Master. The Great Master put down the axe. The master went to Nanquan and saw the monks in attendance. Nanquan pointed to a clean water bottle and said: “The copper bottle is the realm, and there is water in the bottle. Without disturbing the realm, bring me the water.” The master picked up the bottle and poured it out in front of Nanquan. Nanquan stopped. Later the master went to Weishan and put down his robe and bowl in the seat of the senior monk. Weishan, hearing his uncle in the Dharma had come, first put on his ceremonial dress and came down into the hall. The master, seeing him come, lay down in a sleeping posture. Weishan returned to his quarters. The master then set off. After a while Weishan asked the attendant: “Is my uncle here?” He replied: “He has gone.” Weishan said: “What did he say when he left?” He replied: “He said nothing.” Weishan said: “Do not say he said nothing; his voice was like thunder.” The master spent winters at Mount Heng and summers at Qingliang. In the Yuanhe era of Tang he was recommended to climb Mount Wutai, and his road passed through Huaixi. At that time Wu Yuanji was blocking with troops in defiance of the royal command, and the imperial army was engaged with the rebels, with victory not yet decided. The master said: “I should go and resolve their trouble.” He threw his staff into the air and flew his body over. The soldiers of both armies looked up, and the matter matched a dream they had had, and their will to fight at once subsided. Having displayed such divine marvels, he feared he might confuse the multitude and so entered Mount Wutai. Before the Vajra Cave, about to manifest extinction, he first asked the assembly: “In other places, those who pass away, sitting or lying, I have seen. Is there also passing away standing?” The assembly said: “There is.” The master said: “Is there also passing away upside down?” The assembly said: “We have never seen it.” The master then stood on his head and passed away, upright and with his robes lying properly on his body. At that time the assembly proposed moving him for cremation, but he stood immovably. People near and far looked at him and exclaimed in wonder without end. The master had a sister who was a nun and was there at the time; she came close, bending over, and scolded: “Elder brother, you did not follow the rules in the past, and even in death you bewilder people. (The base text writes “fa jin”, where “jin” is an error for “lü”.)” She pushed him with her hand, and he fell down flat, and was then cremated. The relics were collected and placed in a stupa.

溫州佛㠗和尚。尋常見人來。以拄杖卓地雲。前佛也恁麼。後佛也恁麼。僧問。正恁麼時作麼生。師畫一圓相。僧作女人拜。師乃打之。僧問。如何是佛法大意。師雲。賊也賊也。僧問。如何是異類。師敲椀雲。花奴花奴吃飯來。

The Venerable Fo'ao of Wenzhou. Whenever he saw someone come, he would strike the ground with his staff and say: “The former Buddhas were like this, and the later Buddhas are also like this.” A monk asked: “What about at just this moment?” The master drew a circle. The monk bowed like a woman. The master struck him. A monk asked: “What is the great meaning of the Buddha Dharma?” The master said: “Thief, thief.” A monk asked: “What is a different kind?” The master tapped his bowl and said: “Huanu, Huanu, come and eat.”

烏臼和尚有玄紹二上座。從江西來參師。師乃問雲。二禪伯發足什麼處。僧雲。江西。師以拄杖打之。玄雲。久知和尚有此機要。師雲。爾既不會。後面箇僧祇對看。後面僧擬近前。師便打雲。信知同窠無異土。參堂去。

The Venerable Wujiu. Two senior monks, Xuan and Shao, came from Jiangxi to visit the master. The master asked: “Where did you two Chan elders set out from?” The monk said: “Jiangxi.” The master struck him with his staff. Xuan said: “We have long known the Venerable has this key.” The master said: “Since you do not understand, let the monk behind you try to answer.” The monk behind tried to step forward. The master struck him and said: “Truly, those in the same nest are not of different soil. Go to the hall.”

潭州石霜(一作龍)大善和尚。僧問。如何是佛法大意。師雲。春日鷄鳴。僧雲。學人不會。師雲。中秋犬吠。師上堂雲。大眾出來出來。老漢有箇法要。百年後不累爾。眾雲。便請和尚說。師雲。不消一堆火。洞山問。幾前一童子甚是了事。如今不見向甚處去也。師雲。火焰上泊不得。卻歸清涼世界去也。

The Venerable Dashan of Mount Shishuang (some write Long) in Tanzhou. A monk asked: “What is the great meaning of the Buddha Dharma?” The master said: “Roosters crow on a spring day.” The monk said: “I do not understand.” The master said: “Dogs bark at the mid-autumn.” The master ascended the hall and said: “Everyone come out, come out; this old fellow has a Dharma essential, so that after a hundred years I will not burden you.” The assembly said: “Please speak, Venerable.” The master said: “It takes no more than a pile of fire.” Dongshan asked: “A few days ago there was a boy who was very capable; now he is not to be seen; where has he gone?” The master said: “He could not stay on the flame, and so has gone back to the cool world.”

石臼和尚初參馬祖。問什麼處來。師雲。烏臼來。祖雲。烏臼近日有何言句。師雲。幾人於此茫然在。祖雲。茫然且置。悄然一句作麼生。師乃近前三步。祖雲。我有七棒寄打。烏臼。爾還甘否。師雲。和尚先吃某甲後甘。卻迴烏臼。

The Venerable Shijiu first visited Mazu. Mazu asked: “Where do you come from?” The master said: “From Wujiu.” Mazu said: “Does Wujiu have any sayings lately?” The master said: “How many people are still bewildered here.” Mazu said: “Put bewilderment aside; what about a quiet phrase?” The master stepped forward three paces. Mazu said: “I have seven blows to send for you to give to Wujiu. Are you willing?” The master said: “The Venerable eats first, and I will be willing afterward.” He then went back to Wujiu.

本谿和尚。龐居士問雲。丹霞打侍者意在何所。師雲。大老翁見人長短在。居士雲。為我與師同參了。方敢借問。師雲。若恁麼從頭舉來共爾商量。居士雲。大老翁不可共爾說人是非。師雲。念翁老年。居士雲。罪過罪過。

The Venerable Benxi. The layman Pang asked: “When Danxia struck his attendant, what was his intent?” The master said: “The old man is looking at others' merits and faults.” The layman said: “I asked only because I and the Master are fellow students.” The master said: “If so, tell it from the start, and I will discuss it with you.” The layman said: “The old man should not discuss others' rights and wrongs with you.” The master said: “I consider your old age.” The layman said: “My fault, my fault.”

石林和尚一日龐居士來。師乃竪起拂子云。不落丹霞機試道一句。居士奪卻拂子了。卻自竪起拳。師雲。正是丹霞機。居士雲。與我不落看。師雲。丹霞患啞龐翁患聾。居士雲。恰是也恰是也。師無語。居士雲。向道偶爾恁。師亦無語。又一日師問居士雲。某甲有箇借問。居士莫惜言句。居士雲。便請舉來。師雲。元來惜言句。居士雲。遮箇問訊不覺落他便宜。師乃掩耳而已。居士雲。作家作家。

One day when the layman Pang came to the Venerable Shilin, the master held up his whisk and said: “Without falling into Danxia's key, try saying one phrase.” The layman snatched the whisk, then raised his fist himself. The master said: “That is exactly Danxia's key.” The layman said: “Try to see it as not falling in with me.” The master said: “Danxia suffers from muteness and old Pang suffers from deafness.” The layman said: “Exactly, exactly.” The master was silent. The layman said: “I said it was just by chance.” The master was silent again. Another day the master asked the layman: “I have a question; layman, do not hold back your words.” The layman said: “Please go ahead.” The master said: “So you were holding back your words.” The layman said: “This inquiry unknowingly lost an advantage to him.” The master then covered his ears. The layman said: “An expert, an expert.”

亮主(洪州西山)本蜀人也。頗講經論。因參馬祖。祖問曰。見說座主大講得經論是否。亮雲。不敢。祖雲。將什麼講。亮雲。將心講。祖雲。心如工伎兒。意如和伎者。爭解講得經。亮抗聲雲。心既講不得。虛空莫講得麼。祖雲。卻是虛空講得。亮不肯便出將下階。祖召雲。座主。亮迴首。豁然大悟禮拜。祖雲。遮鈍根阿師禮拜作麼。亮歸寺告聽眾雲。某甲所講經論。謂無人及得。今日被馬大師一問。平生功夫氷釋而已。乃隱西山更無消息。

Lecturer Liang (of Xishan in Hongzhou) was originally from Shu and lectured extensively on sutras and treatises. He visited Mazu. Mazu asked: “I hear that the lecturer lectures greatly on sutras and treatises; is that so?” Liang said: “I dare not claim it.” Mazu said: “With what do you lecture?” Liang said: “I lecture with the mind.” Mazu said: “The mind is like a skilled performer and thought like his accompanist; how can they lecture on sutras?” Liang said in a loud voice: “If the mind cannot lecture, can empty space lecture?” Mazu said: “It is empty space that can lecture.” Liang did not agree and left, and was about to go down the steps. Mazu called: “Lecturer.” Liang turned his head and suddenly awakened greatly and bowed. Mazu said: “What is this dull-rooted monk bowing for?” Liang returned to the temple and told his audience: “I thought that no one could equal what I lectured on sutras and treatises. Today, with one question from Great Master Ma, the efforts of a lifetime melted like ice.” He then went into seclusion on Xishan and was heard of no more.

黑眼和尚。僧問。如何是不出世師。師雲。善財拄杖子。問如何是佛法大意。師雲。十年賣炭漢。不知秤畔星。

The Venerable Heiyan. A monk asked: “What is a master who does not appear in the world?” The master said: “Sudhana's staff.” He asked: “What is the great meaning of the Buddha Dharma?” The master said: “A man who has sold charcoal for ten years does not know the stars on the scale.”

米嶺和尚。僧問。如何是衲衣下事。師雲。醜陋任君嫌。不掛雲霞色。師將示滅。乃遺一偈雲。

The Venerable Miling. A monk asked: “What is the matter beneath the patched robe?” The master said: “Ugly as it is, you may dislike it; it does not hang with colors of cloud and mist.” When the master was about to manifest extinction, he left a verse, saying:

祖祖不思議不許常住世

The patriarchs are inconceivable and do not permit abiding forever in the world.

大眾審思惟畢竟只遮是

Great assembly, think carefully: in the end it is only this.

齊峰和尚。一日龐居士入院。師雲。俗人頻頻入僧院討箇什麼。居士迴顧兩邊雲。誰恁道誰恁道。師乃咄之。居士雲。在遮裡。師雲。莫是當陽道麼。居士雲背後底。師迴首雲。看看。居士雲。草賊敗草賊敗。師無語。居士又問。此去峰頂有幾裡。師雲。什麼處去來。居士雲可畏峻硬不得問著。師雲。是多少。居士雲。一二三。師雲。四五六。居士雲。何不道七。師雲。才道七便有八。居士雲。得也得也。師雲。一任添取。居士乃咄之而去。師隨後咄之。

The Venerable Qifeng. One day the layman Pang came into the monastery. The master said: “A layman keeps coming into the monks' monastery; what is he looking for?” The layman looked to both sides and said: “Who says that, who says that?” The master scolded him. The layman said: “Here it is.” The master said: “Is it not the Way revealed in the open?” The layman said: “It is what is behind.” The master turned his head and said: “Look, look.” The layman said: “The bandit is defeated, the bandit is defeated.” The master was silent. The layman asked again: “How many li is it from here to the summit?” The master said: “Where did you come from?” The layman said: “It is fearfully steep and hard, so one must not ask.” The master said: “How many?” The layman said: “One, two, three.” The master said: “Four, five, six.” The layman said: “Why not say seven?” The master said: “As soon as I say seven there is eight.” The layman said: “Got it, got it.” The master said: “Add as you please.” The layman scolded him and left. The master scolded him in turn.

大陽和尚。伊禪師參次。師雲。伊禪近日一般禪師。向目前指教人了。取目前事作遮箇為人。還會文彩未兆時也無。伊雲。擬向遮裡致一問。問和尚不知可否。師雲。答汝已了莫道可否。伊雲。還識得目前也未。師雲。是目前作麼生識。伊雲要且遭人點檢。師雲誰。伊雲。某甲。師便咄之。伊退步而立。師雲。汝只解瞻前不解顧後。伊雲。雪上更加霜。師雲。彼此無便宜。

The Venerable Dayang. When Chan Master Yi came to visit, the master said: “Chan Master Yi, Chan teachers these days all instruct people about what is in front of them, and take the matter in front of them as this way of helping people. Do you also understand the time before patterns and colors appear?” Yi said: “I intended to ask a question here but do not know whether I may ask the Venerable.” The master said: “I have already answered you; do not say whether you may.” Yi said: “Do you also recognize what is in front of you?” The master said: “It is what is in front of you; how do you recognize it?” Yi said: “But then one is checked by others.” The master said: “Who?” Yi said: “Me.” The master scolded him. Yi stepped back and stood. The master said: “You only know how to look ahead and do not know how to look behind.” Yi said: “Adding frost to snow.” The master said: “Neither side gains an advantage.”

紅螺和尚。在幽州有頌。示門人曰。

The Venerable Hongluo was in Youzhou and wrote a verse to show his disciples:

紅螺山子近邊夷度得之流半是奚

Mount Hongluo is close to the barbarians, and half of those I have taught are Xi.

共語問醻全不會可憐只解那斯祁

In conversation and replies they understand nothing, pitiable that they only know to say nasiqi.

泉州龜洋山無了禪師者。莆田縣壺公橫塘人也。姓沈氏。年七歲父攜入白重院。視之如家因而捨愛。至十八剃度受具靈巖寺。後參大寂禪師了達祖乘。即還本院。院之北樵採路絕。師一日策杖披榛而行。遇六眸巨龜。斯須而失。乃庵於此峰。因號龜洋和尚。一日有虎逐鹿入庵。師以杖格虎遂存鹿命。洎將示化乃述偈曰。

Chan Master Wuliao of Mount Guiyang in Quanzhou was from Hengtang in Hugong, Putian County, with the surname Shen. At seven years old his father took him into Baizhong Monastery, and he regarded it as his home, and so gave up his attachments. At eighteen he was tonsured and received the full precepts at Lingyan Monastery. Later he visited Chan Master Daji, understood the patriarchal vehicle, and returned to his original monastery. North of the monastery the woodcutters' path was cut off. One day the master walked with his staff through the brambles and met a giant six-eyed turtle, which disappeared in a moment, and so he built a hermitage on that peak, and so was called the Venerable Guiyang. One day a tiger chasing a deer entered the hermitage, and the master blocked the tiger with his staff, and so the deer's life was saved. As he was about to manifest extinction, he composed a verse, saying:

八十年來辨西東如今不要白頭翁

For eighty years I have distinguished east and west; now I no longer want the white-haired old man.

非長非短非大小還與諸人性相同

Neither long nor short, neither large nor small, he is still the same in nature as all of you.

無來無去兼無住了卻本來自性空

No coming, no going, and no abiding; completely realizing the original source, the self-nature is empty.

偈畢儼然告寂。瘞於正堂。垂二十載。為山泉淹沒。門人發塔。見全身水中而浮。閩王聞之。遣使舁入府庭供養。忽臭氣遠聞。王焚香祝之曰。可遷龜洋舊址建塔。言訖異香普燻傾城瞻禮。本道奏諡真寂大師。塔曰靈覺。後弟子慧忠遇澄汰終於白衣。就塔之東二百步而葬。謂之東塔。今龜洋二真身士民依怙。若僧伽之遺化焉。慧忠得法於草菴和尚。如本章述之。

When the verse ended he passed away, seated majestically, and was buried in the main hall. After nearly twenty years, the grave was flooded by a mountain spring. His disciples opened the stupa and saw his whole body floating in the water. The King of Min heard of it and sent envoys to carry it into the government hall to be venerated. Suddenly a foul smell spread far. The king burned incense and prayed, saying: “It may be moved back to the old site at Guiyang and a stupa built.” When he finished speaking a rare fragrance filled the air, and the whole city came to pay respects. The local circuit petitioned for the posthumous title Great Master Zhenji, and the stupa was named Lingjue. Later his disciple Huizhong was caught up in a purge, ended as a layman, and was buried two hundred paces east of the stupa, which was called the East Stupa. Today the two true bodies of Guiyang are relied on by scholars and common people, like the surviving transformation of Sangha. Huizhong obtained the Dharma from the Venerable Caoan, as narrated in his own chapter.

利山和尚。僧問。眾色歸空空歸何所。師雲。舌頭不出口。僧雲。為什麼不出口。師雲。內外一如故。僧問不歷僧祇獲法身請師直指。師雲。子承父業。僧雲。如何領會。師雲貶剝不施。僧雲。恁麼即大眾有賴去。師雲。大眾且置。作麼生是法身。僧無對。師雲。汝問我向爾道。僧卻問。如何是法身。師雲。空華陽焰。僧問。如何是西來意。師雲。不見如何。僧雲。為什麼如此。師雲。只為如此。

The Venerable Lishan. A monk asked: “All forms return to emptiness; where does emptiness return?” The master said: “The tongue does not leave the mouth.” The monk said: “Why does it not leave the mouth?” The master said: “Because inside and outside are one.” A monk asked: “Obtaining the Dharma body without passing through asamkhyeya eons; please point it out directly, Master.” The master said: “The son inherits his father's work.” The monk said: “How does one comprehend that?” The master said: “No criticism is applied.” The monk said: “In that case the assembly is fortunate.” The master said: “Put the assembly aside; what is the Dharma body?” The monk had no answer. The master said: “You ask me, and I will tell you.” The monk then asked: “What is the Dharma body?” The master said: “Sky flowers and mirage.” A monk asked: “What is the meaning of the coming from the West?” The master said: “What does it matter if one does not see it?” The monk said: “Why is it so?” The master said: “Just because it is so.”

韶州乳源和尚。上堂雲。西來的的意不妨難道。大眾莫有道得者。出來試道看。有一僧出才禮拜。師便打雲。是什麼時節出頭來(後人舉似長慶。長慶雲。不妨不妨。資福代雲。為和尚不惜身命)師見仰山作沙彌時念經。師咄雲。遮沙彌。念經恰似哭聲。仰山雲。慧寂念經似哭。未審和尚如何。師乃顧視而已。

The Venerable Ruyuan of Shaozhou. He ascended the hall and said: “The true meaning of the coming from the West is hard to say, to be sure. Is there anyone in the assembly who can say it? Come out and try.” A monk came out, and as soon as he bowed the master struck him and said: “What time is this to stick your head out?” (Later someone brought this up to Changqing. Changqing said: “Fine, fine.” Zifu spoke in his place: “For the Venerable I would not spare my life.”) The master saw Yangshan, when he was a novice, chanting a sutra. The master scolded: “This novice's chanting sounds like weeping.” Yangshan said: “My chanting sounds like weeping; how is it with the Venerable?” The master simply looked around.

松山和尚。一日命龐居士吃茶。居士舉起托子云。人人盡有分。因什麼道不得。師雲。只為人人盡有。所以道不得。居士雲。阿兄為什麼卻道得。師雲。不可無言也。居士雲。灼然灼然。師便吃茶。居士雲。阿兄吃茶何不揖客。師雲誰。居士雲。龐翁。師雲。何須更揖。後丹霞聞舉乃雲。若不是松山幾被箇老翁作亂一上。居士聞之。乃令人傳語丹霞雲。何不會取舉起托子時。

The Venerable Songshan. One day he asked the layman Pang to have tea. The layman held up the saucer and said: “Everyone has a share; why can it not be said?” The master said: “Just because everyone has it, it cannot be said.” The layman said: “Why can elder brother say it?” The master said: “One cannot be without words.” The layman said: “Clearly so, clearly so.” The master then drank tea. The layman said: “When elder brother drinks tea, why does he not bow to the guest?” The master said: “Who?” The layman said: “Old Pang.” The master said: “Why need I bow again?” Later Danxia heard about it and said: “If it were not Songshan, he would nearly have been thrown into confusion by that old man.” When the layman heard it, he had someone convey to Danxia: “Why do you not understand the moment when I held up the saucer?”

則川和尚。龐居士看師師雲。還記得初見石頭時道理否。居士雲。猶得阿師重舉在。師雲情知久參事慢。居士雲。阿師老耄不啻龐翁。師雲。二彼同時又爭幾許。居士雲。龐翁鮮健且勝阿師。師雲。不是勝我只是欠爾一箇幞頭。居士雲。恰與師相似。師大笑而已。師入茶園內摘茶次。龐居士雲。法界不容身。師還見我否。師雲。不是老師怕答公話。居士雲。有問有答蓋是尋常。師乃摘茶不聽。居士雲。莫怪適來容易借問。師亦不顧。居士喝雲。遮無禮儀老漢。待我一一舉嚮明眼人在。師乃拋卻茶籃子。便入方丈。

Monk Zechuan. Layman Pang came to see the master. The master said: "Do you still remember the principle of when you first met Shitou?" The Layman said: "I'm still grateful that you bring it up again." The master said: "I well know that those who have studied long are slow in matters." The Layman said: "The master is doddering, no less than old Pang." The master said: "We two are of the same age; what difference is there?" The Layman said: "Old Pang is hale and hearty, and better than the master." The master said: "It isn't that you're better than me; you only lack a cap." The Layman said: "Just like the master." The master only laughed loudly. The master went into the tea garden to pick tea. Layman Pang said: "The Dharma realm does not accommodate a body; does the master still see me?" The master said: "It isn't that the old teacher is afraid to answer you." The Layman said: "Having a question and having an answer is just ordinary." The master simply went on picking tea without listening. The Layman said: "Don't blame me for asking so casually just now." The master still paid no attention. The Layman shouted: "This impolite old fellow; I'll bring it up one by one with those who have clear eyes." The master then threw down his tea basket and went into the abbot's room.

南嶽西園蘭若曇藏禪師者。本受心印於大寂禪師。後謁石頭遷和尚瑩然明徹。唐貞元二年遁衡嶽之絕頂。人罕參訪。尋以腳疾移止西園。禪侶繁盛。師一日自開浴次。僧問。何不使沙彌。師乃拊掌三下(洞山雲。一種是時節因緣。就中西園精妙。僧問曹山。古人拊掌豈不明沙彌邊事。曹山雲。如何是向上事。僧無對。曹山雲。遮沙彌)師養一靈犬。嘗夜經行次。其犬銜師衣。師即歸房。又於門側伏守而吠。頻奮身作猛噬之勢。詰旦東廚有一大蟒長數丈。張口呀氣毒焰熾然。侍者請避之。師曰。死可逃乎。彼以毒來我以慈受。毒無實性激發則彊。慈苟無緣冤親一揆。言訖其蟒按首徐行倏然不見。復一夕有群盜。犬亦銜師衣。師語盜曰。茅舍有可意物。一任取去終無所悋。盜感其言皆稽首而散。

Chan Master Tanzang of the Western Garden Hermitage on Nanyue originally received the mind-seal from Chan Master Daji (Mazu). Later he visited Monk Shitou Qian and became clear and bright. In the second year of Zhenyuan in the Tang, he retreated to the highest peak of Hengyue, where few visited him. Soon, because of an ailment in his legs, he moved to the Western Garden, where the Chan companions flourished. One day the master was drawing his own bath. A monk asked: "Why not use a novice?" The master clapped his hands three times (Dongshan said: "It is just a matter of timing and conditions, and here the Western Garden is subtle and fine." A monk asked Caoshan: "When the ancient clapped his hands, did he not make clear the novice's side of the matter?" Caoshan said: "What is the matter of what is above?" The monk had no answer. Caoshan said: "This novice."). The master kept a spiritual dog. Once, when he was walking at night, the dog took his robe in its mouth, and the master at once returned to his room. It also lay at the side of the door and barked, repeatedly rousing itself as if to bite fiercely. At dawn, in the eastern kitchen there was a huge python, several zhang long, with its mouth open and breathing out, its poisonous flames blazing. The attendants asked him to avoid it. The master said: "Can one flee from death? It comes with poison, and I receive it with compassion. Poison has no real nature; it grows strong when provoked. If compassion has no condition, enemy and kin are the same." When he finished speaking, the python lowered its head and slowly went away, then suddenly disappeared. Another night a band of robbers came, and the dog again took the master's robe. The master said to the robbers: "If there is anything you like in this thatched hut, take it freely; I will never begrudge it." The robbers were moved by his words, and all bowed their heads and dispersed.

百靈和尚一日與龐居士路次相逢。師問雲。昔日居士南嶽得意句還曾舉向人未。居士雲。曾舉來。師雲。舉向什麼人。居士以手自指雲。龐翁。師雲。直是妙德空生也歎居士不及。居士卻問。師得力句是誰知。師便戴笠子而去。居士雲。善為道路。師一去更不迴首。

One day Monk Bailing met Layman Pang on the road. The master asked: "The phrase that pleased you at Nanyue in the past, have you ever brought it up to anyone?" The Layman said: "I have." The master said: "To whom did you bring it up?" The Layman pointed to himself with his hand and said: "Old Pang." The master said: "Even Subhuti, born of wondrous virtue, would have to sigh that he cannot match the Layman." The Layman asked in return: "Who knows the phrase that gives the master strength?" The master put on his bamboo hat and left. The Layman said: "Take care on the road." The master went on and did not look back.

鎮州金牛和尚。師自作飯供養眾僧。每至齋時舁飯桶到堂前作舞曰。菩薩子吃飯來。乃撫掌大笑。日日如是(僧問長慶。古人撫掌喚僧吃飯。意旨云何。長慶雲。大似因齋慶讚。僧問大光。未審慶讚箇什麼。大光是作舞。僧乃禮拜。大光雲。遮野狐精。東禪齊雲。古人自出手作飯。舞了喚人來吃意作麼生。還會麼。只如長慶與大光。是明古人意。別為他分析。今問。上座。每日持盂掌缽時。迎來送去時。為當與古人一般。別有道理。若道別且作麼生得別來。若一般恰到他舞。又被喚作野狐精。有會處麼。若未會行腳眼在什麼處。僧問曹山。古人恁麼是奴兒婢子否。曹山雲是。僧雲。向上事請師道。曹山咄雲。遮奴兒婢子)。

Monk Jinniu of Zhenzhou. The master cooked rice himself to offer the assembly of monks. Each time at mealtime he carried the rice tub to the front of the hall, danced, and said: "Children of the Bodhisattva, come eat." Then he clapped and laughed loudly. He did so every day (A monk asked Changqing: "When the ancient clapped his hands and called the monks to eat, what was his intent?" Changqing said: "Very much like celebrating and praising after a meal." A monk asked Daguang: "I do not know what was being celebrated and praised." Daguang then danced. The monk bowed. Daguang said: "This wild fox spirit." Dongchan Qi said: "The ancient made the rice with his own hands, danced, and then called people to eat; what was his intent? Do you understand? As for Changqing and Daguang, they made clear the ancient's meaning and analyzed it separately for the monk. Now I ask you: each day when you hold your bowl, when you welcome and send off, is it the same as the ancient, or is there another principle? If you say it is different, how did it come to be different? If you say it is the same, then when he dances he is called a wild fox spirit. Is there a place of understanding? If you have not understood, where are the eyes of your pilgrimage?" A monk asked Caoshan: "The ancient acted like this; was he a slave or a maidservant?" Caoshan said: "Yes." The monk said: "Please, master, say the matter of what is above." Caoshan shouted: "This slave and maidservant!").

洞安和尚。有僧辭師。師雲。什麼處去。僧雲。本無所去。師雲。善為闍梨。僧雲。不敢不敢。師雲。到諸方分明舉。僧侍立次。師問。今日是幾。僧雲。不知。師雲。我卻記得。僧雲。今日是幾。師雲。今日昏晦。

Monk Dong'an. A monk took leave of the master. The master said: "Where are you going?" The monk said: "Originally nowhere to go." The master said: "You are a fine teacher." The monk said: "I dare not, I dare not." The master said: "Wherever you go, state it clearly." The monk was standing in attendance. The master asked: "What day is it today?" The monk said: "I don't know." The master said: "I remember." The monk said: "What day is it today?" The master said: "Today is dim and dark."

忻州打地和尚。自江西領旨。自晦其名。凡學者致問。惟以棒打地而示之。時謂之打地和尚。一日被僧藏卻棒然後問。師但張其口。僧問門人曰。只如和尚每有人問。便打地。意旨如何。門人即於灶底取柴一片擲在釜中。

Monk Dadi (Strike-the-Ground) of Xinzhou. He received the teaching in Jiangxi and hid his own name. Whenever students asked questions, he simply struck the ground with his staff to show them, and so people called him the Monk Who Strikes the Ground. One day a monk hid his staff and then asked. The master merely opened his mouth. A monk asked the disciples: "The master strikes the ground whenever anyone asks; what is the intent?" A disciple at once took a piece of firewood from under the stove and threw it into the pot.

潭州秀谿和尚。一日谷山問。聲色純真如何是道。師雲。亂道作麼。谷山卻從東邊過西邊立。師雲。若不恁麼即禍事也。谷山卻過東邊。師乃下禪床方行兩步。被谷山捉住雲。聲色純真事作麼。生師便掌谷山谷山雲。十年後要箇人下茶也無在。師雲要谷山老漢作麼。谷山呵呵大笑三聲。

Monk Xiuxi of Tanzhou. One day Gushan asked: "Sound and form are purely true; what is the Way?" The master said: "Why talk nonsense?" Gushan went from the east side to stand on the west. The master said: "If you did not do so, it would be a disaster." Gushan went back to the east. The master then came down from his Chan seat, and had taken only two steps when Gushan seized him and said: "What of the matter of sound and form being purely true?" The master slapped Gushan. Gushan said: "Ten years from now, will there be someone to serve tea?" The master said: "What do you want of old man Gushan?" Gushan laughed heartily three times.

磁州馬頭峰神藏禪師上堂謂眾雲。知而無知不是無知而說無知(南泉雲。恁麼依師道。始道得一半。黃檗雲。不是南泉駿。他要圓前話)。

Chan Master Shenzang of Matou Peak in Cizhou addressed the assembly in the hall, saying: "Knowing without knowing is not not-knowing and speaking of not-knowing." (Nanquan said: "If you rely on the master's words in this way, you have said only half." Huangbo said: "It is not that Nanquan is superior; he wishes to complete the former statement.")

潭州華林善覺禪師。常持錫夜出林麓間。七步一振錫一稱觀音名號。夾山善會造庵問曰。遠聞和尚念觀音是否。師曰然。夾山曰。騎卻頭如何。師曰。出頭從汝騎。不出頭騎什麼。僧參方展坐具。師曰緩緩。僧曰。和尚見什麼。師曰。可惜許磕破鐘樓。其僧從此悟入。一日觀察使裴休訪之問曰。師還有侍者否。師曰。有一兩箇。裴曰。在什麼處。師乃喚大空小空。時二虎自庵後而出。裴覩之驚悸。師語二虎曰。有客且去。二虎哮吼而去。裴問曰。師作何行業感得如斯。師乃良久曰。會麼。曰不會。師曰。山僧常念觀音。

Chan Master Shanjue of Hualin in Tanzhou. He often carried his staff and went out at night among the forest foothills, shaking his staff once every seven steps and calling the name of Guanyin once. Jiashan Shanhui built a hut and asked: "I have heard from afar that the master recites Guanyin; is that so?" The master said: "Yes." Jiashan said: "What if one rides over your head?" The master said: "If you come out ahead, ride as you please; if you do not come out ahead, what will you ride?" A monk came to pay respects and had just spread out his sitting cloth. The master said: "Slowly, slowly." The monk said: "What does the master see?" The master said: "What a pity, you have broken the bell tower." That monk awakened from this. One day the Inspector Pei Xiu visited him and asked: "Does the master have attendants?" The master said: "One or two." Pei said: "Where are they?" The master then called: "Big Empty! Little Empty!" At that moment two tigers came out from behind the hut. Pei saw them and was terrified. The master said to the two tigers: "There is a guest; go away for now." The two tigers roared and left. Pei asked: "What practice does the master do that brings such a response?" The master was silent for a long time and then said: "Do you understand?" He said: "I do not." The master said: "This mountain monk constantly recites Guanyin."

汀州水塘和尚。師勘歸宗。甚麼處人。歸宗雲。陳州人。師雲。多少年紀歸宗雲。二十二。師雲。闍梨未生時老僧去來。歸宗雲。和尚幾時生。師豎起拂子。歸宗雲。遮箇豈有生邪。師雲。會得即無生。歸宗雲。未會在師無語。

Monk Shuitang of Tingzhou. The master tested Guizong: "Where are you from?" Guizong said: "I am from Chenzhou." The master said: "How old are you?" Guizong said: "Twenty-two." The master said: "Before you were born, this old monk had come and gone." Guizong said: "When was the master born?" The master raised his whisk. Guizong said: "Is there any birth in this?" The master said: "If you understand, there is no birth." Guizong said: "I do not yet understand." The master had nothing to say.

古寺和尚。丹霞參師經宿至明。旦煮粥熟。行者只盛一缽與師。又盛一碗自吃。殊不顧丹霞。丹霞即自盛粥吃行者雲。五更侵早起。更有夜行人。丹霞問師。何不教訓行者。得恁麼無禮。師雲。淨地上不要點汙人家男女。丹霞雲。幾不問過遮老漢。

Monk Gusi. Danxia visited the master and stayed the night. In the morning the congee was cooked. The attendant served only a bowl for the master and another bowl for himself to eat, not looking at Danxia at all. Danxia then served congee for himself. The attendant said: "Rising at the fifth watch before dawn, and there are still night travelers." Danxia asked the master: "Why do you not teach the attendant, who is so impolite?" The master said: "On pure ground one should not stain other people's sons and daughters." Danxia said: "I almost failed to question this old fellow."

江西椑樹和尚因臥次。道吾近前牽被覆之。師雲。作麼。道吾雲。蓋覆。師雲。臥底是坐底是。道吾雲。不在遮兩處。師雲。爭奈蓋覆何。道吾雲。莫亂道。師向火次。道吾問。作什麼。師雲。和合。道吾雲。恁麼即當頭脫去也。師雲。隔闊來多少時耶。道吾便拂袖而去。道吾一日從外歸。師問。什麼處去來。道吾雲。親近來。師雲。用簸遮兩片皮作什麼。道吾雲借。師雲。他有從汝借無作麼生。道吾雲。只為有所以借。

Monk Beishu of Jiangxi was lying down when Daowu came forward and pulled the quilt over him. The master said: "What are you doing?" Daowu said: "Covering you." The master said: "Is the one lying down right, or the one sitting?" Daowu said: "It is in neither of these places." The master said: "What about the covering?" Daowu said: "Don't talk nonsense." The master was warming himself at the fire. Daowu asked: "What are you doing?" The master said: "Harmonizing." Daowu said: "In that case you have taken it off at the very beginning." The master said: "How long have we been apart?" Daowu flicked his sleeve and left. One day Daowu came back from outside. The master asked: "Where have you been?" Daowu said: "Visiting someone." The master said: "What are you using these two pieces of skin for?" Daowu said: "Borrowing." The master said: "If he has it, he lends it to you; what if he does not?" Daowu said: "It is just because he has that I borrow."

京兆草堂和尚。自罷參大寂。遊至海昌。海昌和尚問。什麼處來。師雲。道場來。昌雲遮裡什麼處。師雲。賊不打貧人家。問未有一法時。此身在什麼處。師乃作一圓相於中書身字。

Monk Caotang of Jingzhao. After he stopped studying with Daji, he traveled to Haichang. Monk Haichang asked: "Where do you come from?" The master said: "From the place of the Way." Chang said: "What place is this?" The master said: "Thieves do not rob poor households." He asked: "When there is not a single dharma, where is this body?" The master then drew a circle and wrote the character for "body" in the middle.

袁州陽岐山甄叔禪師。上堂示眾曰。群靈一源假名為佛。體竭形消而不滅。金流樸散而常存。性海無風金波自湧。心靈絕兆萬象齊昭。體斯理者。不言而遍歷沙界。不用而功益玄化。如何背覺反合塵勞。於陰界中妄自囚執。師始登此山宴處。以至成院。聚徒演法四十餘年。唐元和十五年正月十三日歸寂。荼毘獲舍利七百粒。於東峰下建塔。

Chan Master Zhenshu of Mount Yangqi in Yuanzhou. He addressed the assembly in the hall, saying: "The multitude of spirits has one source, provisionally called Buddha. The substance is exhausted and the form dissolves, yet it is not extinguished; gold flows and the raw material scatters, yet it always remains. The sea of nature has no wind, and golden waves surge of themselves. When the mind's spirit is without omen, the myriad phenomena are all illuminated. One who embodies this principle travels through the realms of sand without speaking and benefits transformation profoundly without effort. Why turn from awakening and instead merge with the dust of toil, falsely imprisoning oneself in the realms of the aggregates?" The master first climbed this mountain and rested there, and later it became a monastery. He gathered disciples and taught the Dharma for more than forty years. On the thirteenth day of the first month of the fifteenth year of Yuanhe in the Tang he entered stillness. At cremation, seven hundred relics were obtained, and a stupa was built below the east peak.

濛谿和尚。僧問一念不生時如何。師良久。僧便禮拜。師雲。汝且作麼生會。僧雲。某甲終不無慚愧。師雲。汝卻信得及。問本分事如何體悉。師雲。爾何不問。僧雲。請師答話。師雲。爾卻問得好。其僧大笑而出。師雲。只有遮師僧靈利。有僧從外來。師便喝。僧雲。好箇來由。師雲。猶要棒在。僧雲。珍重。便出。師雲。得能自在。

Monk Mengxi. A monk asked: "What about when not a single thought arises?" The master was silent for a long time. The monk bowed. The master said: "How do you understand it?" The monk said: "I am not without shame." The master said: "You can still believe." He asked: "How should I realize my own fundamental matter?" The master said: "Why do you not ask?" The monk said: "Please answer, master." The master said: "You ask well." The monk laughed loudly and went out. The master said: "Only this monk is sharp." A monk came from outside. The master shouted. The monk said: "What a good opening." The master said: "Still wanting the stick." The monk said: "Take care," and went out. The master said: "He can be free."

洛京黑㵎和尚。僧問。如何是密室。師雲。截耳臥街。僧雲。如何是密室中人。師乃換手搥胸。

Monk Heijian of Luoyang. A monk asked: "What is the secret room?" The master said: "Cutting off the ear and lying in the street." The monk said: "What is the person in the secret room?" The master switched hands and beat his chest.

京兆興平和尚。洞山來禮拜。師雲。莫禮老朽。洞山雲。禮非老朽。師雲。非老朽者不受禮。洞山雲。他亦不止。洞山問。如何是古佛心。師雲。即汝心是。洞山雲。雖然如此。猶是某甲疑處。師雲。若恁麼即問取木人去。洞山雲。某甲有一句子。不借諸聖口。師雲。汝試道看。洞山雲。不是某甲。洞山辭。師雲。什麼處去。洞山雲。沿流無定止。師雲。法身沿流報身沿流。洞山雲。總不作此解。師乃撫掌(保福雲。洞山自是一家。乃別雲。覓得幾人)。

Monk Xingping of Jingzhao. Dongshan came to pay respects. The master said: "Do not bow to this decrepit old man." Dongshan said: "What I bow to is not the decrepit one." The master said: "One who is not decrepit does not receive bows." Dongshan said: "He too does not stop there." Dongshan asked: "What is the mind of the ancient Buddhas?" The master said: "Your mind is it." Dongshan said: "Even so, this is exactly my doubt." The master said: "If so, ask the wooden man." Dongshan said: "I have a phrase that does not borrow the mouths of the sages." The master said: "Try saying it." Dongshan said: "It is not me." Dongshan took his leave. The master said: "Where are you going?" Dongshan said: "Following the stream with no fixed stopping place." The master said: "Does the Dharma body follow the stream, or the reward body?" Dongshan said: "I do not understand it in that way at all." The master clapped his hands (Baofu said: "Dongshan is simply a school of his own." and added: "How many can be found?").

逍遙和尚。一日師在禪床上坐。有僧鹿西問雲。念念攀緣心心永寂。師雲。昨日晚間也有人恁麼道。西雲。道箇什麼。師雲。不知。西雲。請師說。師以拂子驀口打。西便出。師告大眾雲。頂門上著一隻眼。

Monk Xiaoyao. One day the master was sitting on his Chan seat. A monk, Luxi, asked: "In every thought clinging to conditions, in every mind eternally still." The master said: "Last evening someone said the same." Xi said: "What did he say?" The master said: "I don't know." Xi said: "Please speak, master." The master suddenly struck his mouth with the whisk. Xi went out. The master told the assembly: "Put an eye on the crown of your head."

福谿和尚。僧問。古鏡無瑕時如何。師良久。僧雲。師意如何。師雲。山僧耳背僧又舉前問。師雲。猶較些子。僧問。如何是自己。師雲。爾問什麼。僧雲。豈無方便去也。師雲。爾適來問什麼。僧雲。得恁麼顛倒。師雲。今日合吃山僧手裡棒。僧問。緣散歸空空歸何所。師雲。某甲。僧雲喏。師雲。空在何處。僧雲。卻請師道。師雲。波斯吃胡椒。

Monk Fuxi. A monk asked: "What about when the ancient mirror has no flaw?" The master was silent for a long time. The monk said: "What is the master's meaning?" The master said: "This mountain monk is hard of hearing." The monk asked the same question again. The master said: "A little closer." The monk asked: "What is the self?" The master said: "What are you asking?" The monk said: "Is there no expedient means at all?" The master said: "What did you ask just now?" The monk said: "How topsy-turvy!" The master said: "Today you deserve a stick from this mountain monk." The monk asked: "When conditions disperse and return to emptiness, where does emptiness return?" The master said: "Hey, you." The monk said: "Yes." The master said: "Where is emptiness?" The monk said: "Then please, master, say." The master said: "A Persian eating pepper."

洪州水老和尚。初問馬祖。如何是西來的的意。祖乃當胸蹋倒。師大悟。起來撫掌呵呵大笑雲。大奇百千三昧無量妙義。只向一毛頭上便識得根原去。便禮拜而退。師住後告眾雲。自從一吃馬師蹋。直至如今笑不休。有僧作一圓相。以手撮向師身上師乃三撥。亦作一圓相卻指其僧。僧便禮拜師打雲。遮虛頭漢。問如何是沙門行師雲。動則影現覺則氷生。問如何是佛法大意。師乃拊掌呵呵大笑。凡接機大約如此。

Old Monk Shui of Hongzhou. At first he asked Mazu: "What is the clear intent of the Patriarch coming from the West?" Mazu kicked him squarely in the chest and knocked him down. The master awakened greatly, got up, clapped his hands and laughed heartily, saying: "How marvelous! Hundreds of thousands of samadhis and immeasurable wondrous meanings can all be recognized at their root on the tip of a single hair." He bowed and withdrew. After he became abbot, he told the assembly: "Ever since I was kicked by Master Ma, I have not stopped laughing." A monk drew a circle and gathered it toward the master with his hand. The master brushed it away three times, drew a circle too, and pointed at the monk. The monk bowed. The master struck him and said: "This empty-headed fellow." He was asked: "What is the practice of a sramana?" The master said: "When it moves, a shadow appears; when it is aware, ice forms." He was asked: "What is the main idea of the Buddha-dharma?" The master clapped his hands and laughed heartily. This was roughly how he dealt with occasions.

浮盃和尚。有凌行婆來禮拜師師與坐吃茶。行婆乃問雲。盡力道不得底句。還分付阿誰。師雲浮杯無剩語。婆雲。某甲不恁麼道。師遂舉前語問婆。婆斂手哭雲。蒼天中間更有冤苦。師無語。婆雲。語不知偏正。理不識倒邪。為人即禍生也。後有僧舉似南泉。南泉雲。苦哉浮盃。被老婆摧折。婆後聞南泉恁道。笑雲王老師猶少機關在。有幽州澄一禪客。逢見行婆乃問雲。怎生南泉恁道猶少機關在。婆乃哭雲。可悲可痛。禪客罔措。婆乃問雲會麼禪客合掌而退。婆雲。徛死禪和如麻似粟。後澄一禪客舉似趙州。趙州雲。我若見遮臭老婆問教口啞卻。澄一問趙州雲。未審和尚怎生問他。趙州以棒打雲。似遮箇徛死漢。不打待幾時。連打數棒。婆又聞趙州恁道雲。趙州自合吃婆手裡棒。後僧舉似趙州。趙州哭雲。可悲可痛。婆聞趙州此語。合掌歎雲。趙州眼放光明照破四天下也。後趙州教僧去問婆雲。怎生是趙州眼。婆乃竪起拳頭。趙州聞乃作一頌。送凌行婆雲。

Monk Fubei. Old Woman Ling came to pay respects to the master. The master sat with her and had tea. The old woman asked: "The phrase that cannot be said no matter how hard one tries, to whom will you entrust it?" The master said: "Fubei has no leftover words." The old woman said: "I would not say it that way." The master then put the previous words to her as a question. The old woman folded her hands and wept, saying: "In the blue sky there is still bitterness and injustice." The master had nothing to say. The old woman said: "One who does not know the bias and correctness of words, nor recognize reversal and deviance, brings disaster by teaching others." Later a monk told this to Nanquan. Nanquan said: "Poor Fubei, broken by an old woman." The old woman later heard what Nanquan said and laughed: "Teacher Wang still lacks some craft." A Chan traveler named Chengyi from Youzhou met the old woman and asked: "How is it that Nanquan said he still lacks some craft?" The old woman wept and said: "How sad, how painful." The Chan traveler was at a loss. The old woman asked: "Do you understand?" The Chan traveler put his palms together and withdrew. The old woman said: "Chan monks leaning on death are as many as hemp and millet." Later the traveler Chengyi told this to Zhaozhou. Zhaozhou said: "If I met this stinking old woman, I would question her until she was mute." Chengyi asked Zhaozhou: "How would you question her?" Zhaozhou struck him with a staff and said: "A fellow leaning on death like you, if I do not hit you now, when?" He hit him several times in a row. The old woman heard what Zhaozhou had said and said: "Zhaozhou should himself eat the staff from the old woman's hand." Later a monk told this to Zhaozhou. Zhaozhou wept and said: "How sad, how painful." Hearing these words of Zhaozhou, the old woman put her palms together and sighed: "Zhaozhou's eyes give off light and shine through the four continents." Later Zhaozhou had a monk go to ask the old woman: "What are Zhaozhou's eyes?" The old woman then raised her fist. Hearing this, Zhaozhou composed a verse and sent it to Old Woman Ling:

當機直面提直面當機疾

Meeting the occasion, raise it face to face; face to face, meet the occasion swiftly.

報爾凌行婆哭聲何得失

I inform you, Old Woman Ling: what gain or loss is there in the sound of weeping?

婆以頌答趙州雲。

The old woman answered Zhaozhou with a verse:

哭聲師已曉已曉復誰知

The master already understands the sound of weeping; having understood, who else would know?

當時摩竭國幾喪目前機

At that time in the country of Magadha, the present opportunity almost perished.

潭州龍山和尚(亦云隱山)問僧。什麼處來。僧雲。老宿處來。師雲。老宿有何言句。僧雲。說即千句萬句。不說即一字也無。師雲。恁麼即蠅子放卵。其僧禮拜。師便打之。洞山價和尚行腳時。迷路到山因參禮次。師問。此山無路闍梨向什麼處來。洞山雲。無路且置。和尚從何而入。師雲。我不曾雲水。洞山雲。和尚住此山多少時邪師雲。春秋不涉。洞山雲。此山先住和尚先住。師雲。不知。洞山雲。為什麼不知。師雲。我不為人天來。洞山卻問。如何是賓中主。師雲。長年不出戶洞山雲。如何是主中賓。師雲。青天覆白雲。洞山雲。賓主相去幾何。師雲。長江水上波。洞山雲。賓主相見有何言說。師雲。清風拂白月。洞山又問。和尚見箇什麼道理便住此山。師雲。我見兩箇泥牛鬪入海直至如今無消息。師因有頌雲。

Monk Longshan of Tanzhou (also called Yinshan). He asked a monk: "Where do you come from?" The monk said: "From an old master's place." The master said: "What words did the old master have?" The monk said: "If he speaks, it is a thousand sentences and ten thousand; if he does not speak, not a single word." The master said: "In that case it is a fly laying eggs." The monk bowed. The master struck him. When Monk Dongshan Jie was traveling, he lost his way and arrived at the mountain and visited him. The master asked: "This mountain has no road; where did you come from?" Dongshan said: "Leaving aside no road, from where did the master enter?" The master said: "I have never been a wandering monk." Dongshan said: "How long has the master lived on this mountain?" The master said: "I do not cross spring and autumn." Dongshan said: "Did the mountain live here first, or the master?" The master said: "I don't know." Dongshan said: "Why don't you know?" The master said: "I did not come for the sake of humans or gods." Dongshan asked in return: "What is the host within the guest?" The master said: "Not going out of the door all year." Dongshan said: "What is the guest within the host?" The master said: "Blue sky covering white clouds." Dongshan said: "How far apart are guest and host?" The master said: "Waves on the Yangtze River." Dongshan said: "When guest and host meet, what is said?" The master said: "Clear breeze brushing the white moon." Dongshan asked again: "What principle did the master see that made him live on this mountain?" The master said: "I saw two mud oxen fighting and entering the sea, and until now there has been no news." The master composed a verse:

三間茅屋從來住一道神光萬境閑

Three thatched rooms I have always lived in; one path of spiritual light, and the myriad scenes are at ease.

莫作是非來辨我浮生穿鑿不相關

Do not come to argue right and wrong with me; the floating life's far-fetched chiseling has nothing to do with it.

襄州居士龐蘊者。沖州衡陽縣人也。字道玄。世以儒為業。而居士少悟塵勞志求真諦。唐貞元初謁石頭和尚忘言會旨。復與丹霞禪師為友。一日石頭問曰。子自見老僧已來日用事作麼生。對曰。若問日用事即無開口處。復呈一偈雲。

The layman Pang Yun was a native of Hengyang County in Hengzhou (the base text has "Chongzhou," where "Chong" is an error for "Heng"), with the style name Daoxuan. His family followed Confucianism for generations, but the Layman awakened early to the toil of the dust and set his will on seeking the true principle. In the early Zhenyuan era of the Tang he visited Monk Shitou and understood the point beyond words. He also became friends with Chan Master Danxia. One day Shitou asked: "Since you have met this old monk, how do you handle daily affairs?" He answered: "If you ask about daily affairs, there is no place to open my mouth." He also presented a verse:

日用事無別唯吾自偶諧

Daily affairs are nothing different; only I myself am in accord.

頭頭非取捨處處勿張乖

In each thing no taking or rejecting; in each place no stirring up contradiction.

朱紫誰為號丘山絕點埃

Who gives names to vermilion and purple? Hills and mountains are free of a speck of dust.

神通並妙用運水及般柴

Spiritual powers and wondrous function: carrying water and hauling firewood.

石頭然之曰。子以緇耶素耶。居士曰。願從所慕遂不剃染。後之江西參問馬祖雲。不與萬法為侶者是什麼人。祖雲。待汝一口吸盡西江水即向汝道。居士言下頓領玄要。乃留駐參承經涉二載。有偈曰。

Shitou approved and said: "Do you take the black robe or the plain?" The Layman said: "I wish to follow what I admire." So he did not shave or dye. Later he went to Jiangxi and asked Mazu: "Who is one who is not a companion of the myriad dharmas?" Mazu said: "When you have drunk up all the West River in one gulp, I will tell you." At these words the Layman suddenly grasped the profound essentials, and stayed on to study and serve for two years. He had a verse:

有男不婚有女不嫁大家團欒頭

Having a son who does not marry, having a daughter who does not wed, the whole family gathers in a ring,

共說無生話

all talking the language of no-birth.

自爾機辯迅捷諸方嚮之。嘗遊講肆隨喜金剛經。至無我無人處。致問曰。座主既無我無人。是誰講誰聽。座主無對。居士曰。某甲雖是俗人麁知信向。座主曰只如居士意作麼生。居士乃示一偈雲。

From then on his repartee was swift and keen, and all quarters looked to him. Once he went to a lecture hall and took part joyfully in a lecture on the Diamond Sutra. When it reached the passage of "no self, no person," he asked: "Since the lecturer says there is no self and no person, who is lecturing and who is listening?" The lecturer had no answer. The Layman said: "Although I am a layman, I know roughly how to have faith." The lecturer said: "What is the Layman's meaning?" The Layman then showed a verse:

無我復無人作麼有疎親

No self and no person; how can there be distant or close?

勸君休歷坐不似直求真

I urge you to stop sitting in every seat; it is not like seeking the truth directly.

金剛般若性外絕一纖塵

The nature of Diamond Prajna is outside, cut off from a single fine speck of dust.

我聞並信受總是假名陳

"I have heard, believe and accept" are all provisionally stated names.

座主聞偈欣然仰歎。居士所至之處老宿多往。復問醻皆隨機應響。非格量軌轍之可拘也。元和中北遊襄漢隨處而居或鳳嶺鹿門。或𮠔肆閭巷。初住東巖後居郭西小舍。一女名靈照。常隨製竹漉籬令鬻之以供朝夕。有偈曰。

The lecturer, hearing the verse, joyfully looked up and sighed with admiration. Wherever the Layman went, old masters often came to exchange and reply, and all responded to the occasion like an echo, not bound by rules or tracks. During the Yuanhe era he traveled north to Xiangyang and Hanshui and lived wherever he happened to be, sometimes at Phoenix Ridge or Deer Gate, sometimes in market shops and village lanes. At first he lived at the East Cliff and later in a small house west of the city wall. His daughter, named Lingzhao, often followed him in making bamboo strainers and baskets, which they sold to provide for their daily needs. He had a verse:

心如境亦如無實亦無虛

Mind is thus, and the realm is thus; neither real nor empty.

有亦不管無亦不居不是賢聖

I do not care about existence, nor do I dwell in non-existence; I am neither a worthy nor a sage,

了事凡夫易復易即此五蘊有真智

an ordinary man who has finished his task, easy and again easy; in these very five aggregates there is true wisdom.

十方世界一乘同無相法身豈有二

The worlds of the ten directions are the same One Vehicle; how could the Dharma body without marks be two?

若捨煩惱入菩提不知何方有佛地

If one abandons afflictions to enter bodhi, one does not know in which direction there is a Buddha land.

居士將入滅。令女靈照出視日早晚及午以報。女遽報曰。日已中矣。而有蝕也。居士出戶觀次。靈照即登父座合掌坐亡居士笑曰。我女鋒捷矣。於是更延七日。州牧於公問疾次。居士謂曰。但願空諸所有。慎勿實諸所無。好住世間皆如影響。言訖枕公膝而化。遺命焚棄。江湖緇白傷悼。謂禪門龐居士即毘耶淨名矣。有詩偈三百餘篇傳於世。

When the Layman was about to enter extinction, he told his daughter Lingzhao to go out and look at how early or late the sun was, and to report when it was noon. His daughter hurried back and said: "The sun is already at noon, and there is an eclipse." While the Layman went out of the door to look, Lingzhao climbed into her father's seat, put her palms together and died sitting. The Layman laughed and said: "My daughter is quick." So he extended his stay another seven days. When the prefect Yu came to inquire about his illness, the Layman told him: "I only wish that you empty all that exists, and take care not to make real what does not exist. Farewell. Everything in the world is like shadow and echo." When he finished speaking, he died with his head on the prefect's knee. He left an order to cremate and scatter his remains. Monks and laypeople across the rivers and lakes grieved, saying that Layman Pang of the Chan school was Vimalakirti of Vaisali. More than three hundred poems and verses of his are transmitted in the world.

懷讓禪師第三世上五十六人

Fifty-six persons in the third generation above Chan Master Huairang

洪州百丈懷海禪師法嗣三十人潭州溈山靈祐禪師

Thirty Dharma heirs of Chan Master Baizhang Huaihai of Hongzhou: Chan Master Lingyou of Mount Wei in Tanzhou

洪州黃檗山希運禪師(法要附卷末)

Chan Master Xiyun of Mount Huangbo in Hongzhou (his Dharma essentials are appended at the end of the fascicle)

杭州大慈寰中禪師

Chan Master Huanzhong of Daci in Hangzhou

天台山普岸禪師

Chan Master Pu'an of Mount Tiantai

筠州常觀禪師

Chan Master Changguan of Junzhou

潭州石霜性空禪師

Chan Master Xingkong of Shishuang in Tanzhou

福州大安禪師

Chan Master Da'an of Fuzhou

古靈神贊禪師

Chan Master Shenzan of Guling

廣州和安通禪師

Chan Master He'an Tong of Guangzhou

江州龍雲臺禪師

Chan Master Longyun Tai of Jiangzhou

洛京衛國道禪師

Chan Master Dao of Weiguo in Luoyang

鎮州萬歲和尚

Monk Wansui of Zhenzhou

百丈山涅槃和尚

Monk Nirvana of Mount Baizhang

洪州東山和尚(已上一十四人見錄)

Monk Dongshan of Hongzhou (the above fourteen are recorded)

高安無畏禪師

Chan Master Wuwei of Gao'an

東巖道曠禪師

Chan Master Daokuang of East Cliff

邢州素禪師

Chan Master Su of Xingzhou

唐州大乘山吉本禪師

Chan Master Jiben of Mount Dacheng in Tangzhou

小乘山慧深禪師

Chan Master Huishen of Mount Xiaocheng

楊州慧照寺昭一禪師

Chan Master Zhaoyi of Huizhao Monastery in Yangzhou

禎州羅浮鑒深禪師

Chan Master Jianshen of Luofu in Zhenzhou

洪州九仙山梵雲禪師

Chan Master Fanyun of Mount Jiuxian in Hongzhou

江州廬山操禪師

Chan Master Cao of Mount Lu in Jiangzhou

越州禹跡寺契真禪師

Chan Master Qizhen of Yuji Monastery in Yuezhou

筠州包山天性禪師

Chan Master Tianxing of Mount Bao in Junzhou

明州大梅山彼岸禪師

Chan Master Bi'an of Mount Damei in Mingzhou

洪州遼山藏術禪師

Chan Master Zangshu of Liaoshan in Hongzhou

昇州祇闍山道方禪師

Chan Master Daofang of Mount Qishe in Shengzhou

清田和尚

Monk Qingtian

大於和尚(已上一十六人無機緣語句不錄)

Monk Dayu (the above sixteen have no recorded sayings of encounters and are not included)

前虔州西堂藏禪師法嗣四人虔州處微禪師(一人見錄)雞林道義禪師

Four Dharma heirs of the former Chan Master Xitang Zang of Qianzhou: Chan Master Chuwei of Qianzhou (one recorded). Chan Master Daoyi of Jilin

新羅國慧禪師

Chan Master Hui of the country of Silla

新羅國洪直禪師(已上三人無機緣語句不錄)

Chan Master Hongzhi of the country of Silla (the above three have no recorded sayings and are not included)

前蒲州麻谷山寶徹禪師法嗣二人壽州良遂禪師(一人見錄)

Two Dharma heirs of the former Chan Master Baoche of Mount Magu in Puzhou: Chan Master Liangsui of Shouzhou (one recorded)

新羅國無染禪師(一人無機緣語句不錄)

Chan Master Wuran of the country of Silla (one person, no recorded sayings, not included)

前湖南東寺如會禪師法嗣四人吉州薯山慧超禪師(一人見錄)

Four Dharma heirs of the former Chan Master Ruhui of Dongsi in Hunan: Chan Master Huichao of Mount Shu in Jizhou (one recorded)

舒州景諸禪師

Chan Master Jingzhu of Shuzhou

莊嚴寺光肇禪師

Chan Master Guangzhao of Zhuangyan Monastery

潭州幕輔山昭禪師(已上三人無機緣語句不錄)

Chan Master Zhao of Mount Mufu in Tanzhou (the above three have no recorded sayings and are not included)

前京兆章敬寺懷惲禪師法嗣一十六人京兆薦福弘辯禪師

Sixteen Dharma heirs of the former Chan Master Huaiyun of Zhangjing Monastery in Jingzhao: Chan Master Hongbian of Jianfu in Jingzhao

福州龜山智真禪師

Chan Master Zhizhen of Mount Gui in Fuzhou

朗州懷政禪師

Chan Master Huaizheng of Langzhou

金州操禪師

Chan Master Cao of Jinzhou

朗州古堤和尚

Monk Guti of Langzhou

河中公畿和尚(已上六人見錄)

Monk Gongji of Hezhong (the above six are recorded)

柏林閑雲禪師

Chan Master Xianyun of Bolin

宣州玄哲禪師

Chan Master Xuanzhe of Xuanzhou

河中寶堅禪師

Chan Master Baojian of Hezhong

西京道志禪師

Chan Master Daozhi of the Western Capital

絳州神祐禪師

Chan Master Shenyou of Jiangzhou

西京智藏禪師

Chan Master Zhizang of the Western Capital

許州無跡禪師

Chan Master Wuji of Xuzhou

壽州惟肅禪師

Chan Master Weisu of Shouzhou

新羅國玄昱禪師

Chan Master Xuanyu of the country of Silla

新羅國覺體禪師(已上一十人無機緣語句不錄)

Chan Master Jueti of the country of Silla (the above ten have no recorded sayings and are not included)

前百丈懷海禪師法嗣

Dharma heirs of the former Chan Master Baizhang Huaihai

潭州溈山靈祐禪師者福州長谿人也。姓趙氏。年十五辭親出家。依本郡建善寺法常律師剃髮。於杭州龍興寺受戒。究大小乘經律。二十三遊江西參百丈大智禪師。百丈一見許之入室。遂居參學之首。一日侍立百丈問誰。師曰。靈祐。百丈雲。汝撥鑪中有火否。師撥雲。無火。百丈躬起深撥得少火。舉以示之雲。此不是火。師發悟禮謝陳其所解。百丈曰此乃暫時岐路耳。經云。欲見佛性當觀時節因緣。時節既至如迷忽悟。如忘忽憶。方省己物不從他得。故祖師雲。悟了同未悟。無心得無法。只是無虛妄凡聖等心。本來心法元自備足。汝今既爾善自護持。時司馬頭陀自湖南來。百丈謂之曰。老僧欲往溈山可乎(司馬頭陀參禪外。蘊人倫之鑒。兼窮地理。諸方剏院多取決焉)對雲。溈山奇絕可聚千五百眾。然非和尚所住。百丈雲。何也。對雲。和尚是骨人。彼是肉山。設居之徒不盈千。百丈雲。吾眾中莫有人住得否。對雲。待歷觀之。百丈乃令侍者喚第一坐來(即華林和尚也)問雲。此人如何。頭陀令謦欬一聲行數步。對雲。此人不可。又令喚典坐來(即祐師也)頭陀雲。此正是溈山主也。百丈是夜召師入室。囑雲。吾化緣在此。溈山勝境汝當居之嗣續吾宗廣度後學。時華林聞之曰。某甲忝居上首。祐公何得住持。百丈雲。若能對眾下得一語出格當與住持。即指淨瓶問雲。不得喚作淨瓶。汝喚作什麼。華林雲。不可喚作木𣔻也。百丈不肯。乃問師。師蹋倒淨瓶。百丈笑雲。第一坐輸卻山子也。遂遣師往溈山。是山峭絕敻無人煙。師猿猱為伍橡栗充食。山下居民稍稍知之。帥眾共營梵宇。連率李景讓奏號同慶寺。相國裴公休嘗諮玄奧。繇是天下禪學若輻湊焉。師上堂示眾雲。夫道人之心質直無偽。無背無面無詐妄心行。一切時中視聽尋常更無委曲。亦不閉眼塞耳。但情不附物。即得從上諸聖只是說濁邊過患。

Chan Master Lingyou of Mount Wei in Tanzhou was a native of Changxi in Fuzhou, with the surname Zhao. At fifteen he took leave of his parents to leave home, had his head shaved by the Vinaya master Fachang of Jianshan Monastery in his home prefecture, received the precepts at Longxing Monastery in Hangzhou, and studied the sutras and vinaya of the Great and Small Vehicles. At twenty-three he traveled to Jiangxi and visited Chan Master Baizhang Dazhi. Baizhang approved him at first sight and let him into his room, and so he became first among the students. One day he was standing in attendance. Baizhang asked: "Who is it?" The master said: "Lingyou." Baizhang said: "Stir the stove; is there fire?" The master stirred and said: "No fire." Baizhang got up himself and stirred deeply, found a little fire, held it up and showed him, saying: "Isn't this fire?" The master awakened, bowed in thanks and stated his understanding. Baizhang said: "This is only a temporary fork in the road. The sutra says: If you wish to see Buddha-nature, you should observe the timing and conditions. When the time arrives, it is like waking suddenly from delusion or suddenly remembering what was forgotten; only then do you realize that what is yours is not obtained from another. Therefore the Patriarch said: After awakening it is the same as before awakening; with no mind you attain no dharma. It is only that there is no false mind of ordinary and holy and so on. The original mind-dharma is fully complete in itself. Now that you are like this, take good care of it." At that time Sima Toutuo came from Hunan. Baizhang said to him: "This old monk wishes to go to Mount Wei; is that acceptable?" (Besides Chan study, Sima Toutuo had the judgment of human character and also thoroughly knew geography; the founding of monasteries in various places was mostly decided by him.) He answered: "Mount Wei is marvelous and can hold fifteen hundred people. But it is not where the master should live." Baizhang said: "Why?" He answered: "The master is a man of bone, while that is a mountain of flesh. If you lived there, your disciples would not reach a thousand." Baizhang said: "Is there anyone in my assembly who can live there?" He answered: "Let me look them over." Baizhang then had an attendant call the first seat (that is Monk Hualin). He asked: "How is this man?" The Toutuo had him clear his throat and walk a few steps. He answered: "This man will not do." He then had the cook called (that is Master Lingyou). The Toutuo said: "This is precisely the master of Mount Wei." That night Baizhang summoned the master to his room and charged him: "My transforming affinity lies here. Mount Wei is a superb place; you should live there, continue my lineage and widely ordain later students." At that time Hualin heard of it and said: "I have the honor of being first among them; how can Lingyou be abbot?" Baizhang said: "If you can say one phrase that goes beyond the norm before the assembly, you will be made abbot." He pointed at the pure water bottle and asked: "You may not call it a pure water bottle; what do you call it?" Hualin said: "It cannot be called a wooden block." Baizhang did not approve, and asked the master. The master kicked over the pure water bottle. Baizhang laughed and said: "The first seat has lost to the mountain man." So he sent the master to Mount Wei. This mountain was steep and cut off, with no trace of human habitation. The master lived among monkeys and gibbons and ate acorns and chestnuts. The people living at the foot of the mountain gradually learned of him and led the crowd to build a temple together. The military governor Li Jingrang memorialized and obtained the name Tongqing Monastery. Prime Minister Pei Xiu once consulted him about the profound mysteries. From then on Chan students across the empire gathered there like spokes to a hub. The master addressed the assembly in the hall, saying: "The mind of a person of the Way is straight and without falsehood, with no back and no front and no mind of deceit or falsity. At all times seeing and hearing are ordinary, with nothing twisted. Nor does one close the eyes or stop the ears. It is enough that feeling does not cling to things. All the sages of the past only spoke of the faults on the turbid side.

若無如許多惡覺情是想習之事。譬如秋水澄渟。清淨無為澹濘無礙。喚他作道人。亦名無事之人。時有僧問。頓悟之人更有修否。師雲。若真悟得本他自知時。修與不修。是兩頭語如今初心雖從緣得。一念頓悟自理。猶有無始曠劫習氣未能頓淨須教渠淨除現業流識。即是修也。不道別有法教渠修行趣。向。從聞入理聞理深妙。心自圓明不居惑地。縱有百千妙義抑揚當時。此乃得坐披衣自解作活計。以要言之。則實際理地不受一塵。萬行門中不捨一法。若也單刀趣入。則凡聖情盡體露真常。理事不二即如如佛。仰山問。如何是西來意。師雲。大好燈籠。仰山雲。莫只遮箇便是麼。師雲。遮箇是什麼。仰山雲。大好燈籠。師雲。果然不識。一日師謂眾雲。如許多人只得大機(舊本雲大識。今改作大機。按廣燈並別錄。皆雲只得大機。而第十六卷九峰慧禪師章中雲只得大體。未詳孰是)不得大用。仰山舉此語問山下庵主雲。和尚恁麼道意旨何如。庵主雲。更舉看。仰山擬再舉。被庵主蹋倒。歸舉似師。師大笑。師在法堂坐。庫頭擊木魚。火頭擲卻火抄。拊掌大笑。師雲。眾中也有恁麼人。喚來問。作麼生。火頭雲。某甲不吃粥肚飢所以喜歡。師乃點頭(東使聞雲。將知溈山眾裡無人。臥龍雲。將知溈山眾裡有人)普請摘茶。師謂仰山曰。終日摘茶只聞子聲不見子形。請現本形相見。仰山撼茶樹。師雲。子只得其用不得其體。仰山雲。未審和尚如何。師良久。仰山雲。和尚只得其體不得其用。師雲。放子二十棒(玄覺雲。且道過在什麼處)師上堂有僧出雲。請和尚為眾說法。師雲。我為汝得徹困也。僧禮拜(後人舉似雪峰。雪峰雲。古人得恁麼老婆心。玄沙雲。山頭和尚蹉過古人事也。雪峰聞之乃問玄沙。什麼處是老僧蹉過古人事處。玄沙雲。大小溈山被那僧一問得百雜碎。雪峰駭之乃休)。師謂仰山曰。

If there were none of these many evil perceptions, emotional views and habits of thought, it would be like autumn water, clear and still, pure and unconditioned, calm and unobstructed; call such a one a person of the Way, also called a person of no affairs." At that time a monk asked: "For one who has suddenly awakened, is there still cultivation?" The master said: "If one has truly awakened to the root, he will know for himself when. Cultivating or not cultivating are two-sided words. Now, although the beginner's mind is obtained from conditions, a single thought suddenly awakens to the principle, yet the habits of beginningless kalpas cannot be purified all at once; one must be taught to purify present karma and flowing consciousness, and that is cultivation. I do not say there is a separate method for teaching him to practice and head toward something. One enters the principle through hearing; when the principle heard is profound and wondrous, the mind itself becomes round and bright and does not dwell in the ground of delusion. Even if hundreds of thousands of wondrous meanings are raised and lowered in the moment, one can only sit and put on one's robe and understand how to make a living. In brief, in the ground of the true limit, not a speck of dust is accepted, and in the gate of myriad practices, not a single dharma is abandoned. If one enters with a single sword, the feelings of ordinary and holy are exhausted and the body reveals the true constant. Principle and phenomena are not two, and this is the Buddha of suchness." Yangshan asked: "What is the meaning of the Patriarch's coming from the West?" The master said: "A very fine lantern." Yangshan said: "Is it just this?" The master said: "What is this?" Yangshan said: "A very fine lantern." The master said: "Indeed you do not recognize it." One day the master told the assembly: "So many people only attain the great potential (the old text says "great awareness," now changed to "great potential"; according to the Guang Deng Lu and other records, all say "only attain great potential." But in the chapter on Chan Master Hui of Jiufeng in Fascicle 16 it says "only attain the great substance," and it is not clear which is correct) and do not attain the great function." Yangshan raised these words to the hermit below the mountain and asked: "The master says this; what is the intent?" The hermit said: "Say it again." Yangshan was about to repeat it when the hermit kicked him over. He returned and told the master. The master laughed heartily. The master was sitting in the Dharma hall. The storekeeper struck the wooden fish. The fire-tender threw down his fire scoop, clapped his hands and laughed loudly. The master said: "In the assembly there is also such a person." He called him over and asked: "What is it?" The fire-tender said: "I did not eat congee and my belly is hungry, so I am happy." The master nodded (The Eastern envoy heard and said: "So I know there is no one in Mount Wei's assembly." Wolong said: "So I know there is someone in Mount Wei's assembly."). There was a general call to work to pick tea. The master said to Yangshan: "Picking tea all day, I only hear your voice and do not see your form. Please show your original form." Yangshan shook the tea tree. The master said: "You have only attained its function and not its substance." Yangshan said: "What about the master?" The master was silent for a long while. Yangshan said: "The master has only attained the substance and not the function." The master said: "Twenty blows for you." (Xuanjue said: "Tell me, where is the fault?") The master was in the hall when a monk came out and said: "Please, master, preach the Dharma for the assembly." The master said: "I have done it for you thoroughly." The monk bowed (Later someone told this to Xuefeng. Xuefeng said: "The ancient had such an old woman's heart." Xuansha said: "The Mountain Head monk has overstepped the ancient's affair." Hearing this, Xuefeng asked Xuansha: "Where did this old monk overstep the ancient's affair?" Xuansha said: "Great Mount Wei, with a single question from that monk, was smashed into a hundred pieces." Xuefeng was startled and left it at that.). The master said to Yangshan: "

寂子速道莫入陰界。仰山雲。慧寂信亦不立。師雲。子信了不立不信不立。仰山雲。只是慧寂更信阿誰。師雲。若恁麼即是定性聲聞。仰山雲。慧寂佛亦不見。師問仰山。涅槃經四十卷多少佛說多少魔說。仰山雲。總是魔說。師雲。已後無人奈子何。仰山雲。慧寂即一期之事。行履在什麼處。師雲。只貴子眼正。不說子行履。仰山蹋衣次提起問師雲。正恁麼時和尚作麼生。師雲。正恁麼時我遮裡無作麼生。仰山雲。和尚有身而無用。師良久卻拈起問。汝正恁麼時作麼生。仰山雲。正恁麼時和尚還見伊否。師雲汝有用而無身(此語是二月中問答)師忽問仰山。汝春間有話未圓。今試道看。仰山雲。正恁麼時切忌勃塑。師雲。停囚長智。師一日喚院主。院主來。師雲。我喚院主汝來作什麼。院主無對(曹山代雲。也知和尚不喚某甲)又令侍者喚第一座。第一座來。師雲。我喚第一座汝來作什麼。亦無對(曹山代雲。若令侍者喚恐不來。法眼別雲。適來侍者喚)師問新到僧名什麼。僧雲。名月輪。師作一圓相問。何似遮箇。僧雲。和尚恁麼語話。諸方大有人不肯在。師雲。貧道即恁麼。闍梨作麼生。僧雲。還見月輪麼。師雲。闍梨恁麼道。此間大有人不肯諸方。師問雲巖雲。聞汝久在藥山是否。巖雲是。師雲。藥山大人相如何。雲巖雲。涅槃後有。師雲。涅槃後有如何。雲巖雲。水灑不著。雲巖卻問師。百丈大人相如何。師雲。巍巍堂堂煒煒煌煌。聲前非聲。色後非色。蚊子上鐵牛。無汝下嘴處。師過淨瓶與仰山。仰山擬接。師卻縮手雲。是什麼。仰山雲。和尚還見箇什麼。師雲。若恁麼何用更就吾覓。仰山雲。雖然如此仁義道中與和尚提瓶挈水亦是本分事。師乃過淨瓶與仰山師與仰山行次指柏樹子問雲。前面是什麼。仰山雲。只遮箇柏樹子。師卻指背後田翁雲。遮阿翁向後亦有五百眾。師問仰山。從何處歸。

Huiji, say it quickly; do not enter the realm of the aggregates." Yangshan said: "Huiji does not even establish belief." The master said: "Do you believe and not establish it, or do you not believe and not establish it?" Yangshan said: "Only Huiji; whom else would I believe?" The master said: "If so, you are a fixed-nature sravaka." Yangshan said: "Huiji does not even see a Buddha." The master asked Yangshan: "In the forty fascicles of the Nirvana Sutra, how much was spoken by the Buddha and how much by Mara?" Yangshan said: "All is spoken by Mara." The master said: "After this, no one will be able to handle you." Yangshan said: "Huiji is a matter of one period; where is the conduct?" The master said: "I value only that your eye is correct; I do not speak of your conduct." Yangshan was treading on clothes and held them up, asking the master: "At just this moment what does the master do?" The master said: "At just this moment I have nothing to do here." Yangshan said: "The master has a body but no function." The master was silent for a long time, then picked them up and asked: "What do you do at just this moment?" Yangshan said: "At just this moment does the master see it?" The master said: "You have function but no body." (This exchange took place in the second month.) The master suddenly asked Yangshan: "You had some words unfinished in spring; try saying them now." Yangshan said: "At just this moment beware of abruptness." The master said: "Holding a prisoner increases wisdom." One day the master called the abbot. The abbot came. The master said: "I called the abbot; why did you come?" The abbot had no answer (Caoshan answered in his place: "I also know the master did not call me."). He also had an attendant call the first seat. The first seat came. The master said: "I called the first seat; why did you come?" Again no answer (Caoshan answered in his place: "If you had the attendant call, I am afraid he would not have come." Fayan added: "The attendant called just now."). The master asked a newly arrived monk: "What is your name?" The monk said: "Moon Wheel." The master drew a circle and asked: "How is it like this?" The monk said: "When the master speaks like this, many in other places will not approve." The master said: "This poor monk is like this; what will you do?" The monk said: "Do you still see the moon wheel?" The master said: "When you say this, many here will not approve other places." The master asked Yunyan: "I hear you were long at Yaoshan; is that so?" Yan said: "Yes." The master said: "What was the great person aspect of Yaoshan?" Yunyan said: "After nirvana, it exists." The master said: "What of what exists after nirvana?" Yunyan said: "Water cannot wet it." Yunyan asked in return: "What was the great person aspect of Baizhang?" The master said: "Towering and majestic, glorious and brilliant. Before sound it is not sound, after form it is not form. A mosquito on an iron ox: you have nowhere to put your mouth." The master passed the pure water bottle to Yangshan. Yangshan was about to take it. The master pulled back his hand and said: "What is it?" Yangshan said: "What does the master see?" The master said: "If so, why seek further from me?" Yangshan said: "Even so, within the Way of benevolence and righteousness, carrying the bottle and fetching water for the master is also my proper duty." The master then passed the pure water bottle to Yangshan. The master was walking with Yangshan and pointed at a cypress tree, asking: "What is in front?" Yangshan said: "Just this cypress tree." The master pointed to an old farmer behind them and said: "In the future this old man will also have five hundred disciples." The master asked Yangshan: "Where have you come from?"

仰山雲。田中歸。師雲。禾好刈也未。仰山雲。好刈也。師雲。作青見作黃見作不青不黃見。仰山雲。和尚背後是什麼。師雲。子還見麼。仰山拈起禾穗雲。和尚何曾問遮箇。師雲。此是鵝王擇乳。冬月師問仰山。天寒人寒。仰山雲。大家在遮裡。師雲。何不直說。仰山雲。適來也不曲和尚如何。師雲。直須隨流。有僧來禮拜。師作起勢。僧雲。誰和尚不起。師雲。老僧未曾坐。僧雲。某甲亦未曾禮師雲。何故無禮。僧無對(同安代雲。和尚不怪)石霜會下有二禪客到雲。此間無一人會禪。後普請般柴。仰山見二禪客歇。將一橛柴問雲。還道得麼。俱無語。仰山雲。莫道無人會禪好。歸舉似溈山雲。今日二禪客被慧寂勘破。師雲。什麼處被子勘破。仰山便舉前話。師雲。寂子又被吾勘破(雲居錫雲。什麼處是溈山勘破仰山處)師睡次仰山問訊。師便迴面向壁。仰山雲。和尚何得如此。師起雲。我適來得一夢。汝試為我原看。仰山取一盆水與師洗面。少頃香嚴亦來問訊。師雲。我適來得一夢寂子原了。汝更與我原看。香嚴乃點一椀茶來。師雲。二子見解過於鶖子。僧雲。不作溈山一頂笠。無由得到莫傜村。如何是溈山一頂笠。師即蹋之。師上堂示眾雲。老僧百年後向山下作一頭水牯牛。左脅書五字雲溈山僧某甲。此時喚作溈山僧。又是水牯牛。喚作水牯牛。又云溈山僧。喚作什麼即得(雲居代雲。師無異號。資福代作圓相。托起古人頌雲。不道溈山不道牛。一身兩號實難醻。離卻兩頭應須道。如何道得出常流)師敷揚宗教凡四十餘年。達者不可勝數。入室弟子四十一人。唐大中七年正月九日盥漱敷坐怡然而寂。壽八十三。臘六十四。塔於本山。勅諡大圓禪師。塔曰清淨。

Yangshan said: "From the fields." The master said: "Is the grain ready to be cut?" Yangshan said: "It is ready." The master said: "Do you see it as green, see it as yellow, or see it as neither green nor yellow?" Yangshan said: "What is behind the master?" The master said: "Do you see it?" Yangshan picked up an ear of grain and said: "When did the master ever ask about this?" The master said: "This is the goose king selecting milk." In winter the master asked Yangshan: "Is it the weather that is cold, or the person?" Yangshan said: "Everyone is here." The master said: "Why not say it directly?" Yangshan said: "I was not crooked just now. What about the master?" The master said: "One must go with the flow." A monk came to pay respects. The master made as if to rise. The monk said: "Why does the master not rise?" The master said: "This old monk has never sat." The monk said: "I too have never bowed." The master said: "Why no ritual?" The monk had no answer (Tong'an answered in his place: "The master does not mind."). Two Chan travelers came from Shishuang's assembly and said: "Here no one understands Chan." Later, at a general call to carry firewood, Yangshan saw the two Chan travelers resting, took up a piece of firewood and asked: "Can you say anything?" Both were silent. Yangshan said: "Don't say there is no one who understands Chan." He returned and told Mount Wei: "Today the two Chan travelers were seen through by Huiji." The master said: "Where were they seen through by you?" Yangshan then related the previous matter. The master said: "Huiji has again been seen through by me." (Yunju Xi said: "Where did Mount Wei see through Yangshan?") The master was sleeping and Yangshan came to greet him. The master turned his face to the wall. Yangshan said: "Why does the master do this?" The master rose and said: "I just had a dream; try interpreting it for me." Yangshan fetched a basin of water for the master to wash his face. After a moment Xiangyan also came to greet him. The master said: "I just had a dream, and Huiji has already interpreted it; you try interpreting it for me too." Xiangyan then prepared a bowl of tea. The master said: "The understanding of you two surpasses Sariputra's." A monk said: "Without Mount Wei's single bamboo hat, there is no way to reach Mo Yao village. What is Mount Wei's single bamboo hat?" The master stepped on it. The master addressed the assembly in the hall, saying: "A hundred years from now this old monk will be a water buffalo at the foot of the mountain. On its left flank will be written five characters: 'Mount Wei monk so-and-so.' At that time, if you call it Mount Wei monk, it is a water buffalo; if you call it a water buffalo, it is Mount Wei monk. What should you call it to be right?" (Yunju answered in his place: "The master has no different name." Zifu answered by drawing a circle. Holding up an ancient's verse: "Not saying Mount Wei and not saying ox, one body with two names is truly hard to answer. Apart from the two ends one must speak; how can one speak beyond the ordinary run?") The master taught the school for more than forty years, and those who reached the Way could not be counted. He had forty-one disciples who entered his room. On the ninth day of the first month of the seventh year of Dazhong in the Tang he washed, rinsed, spread his seat and peacefully died. He was eighty-three years old, with sixty-four years as a monk. His stupa was built on his own mountain. By imperial order he received the posthumous title Chan Master Dayuan, and the stupa was named Qingjing (Pure).

洪州黃檗希運禪師閩人也。幼於本州黃檗山出家。額間隆起如肉珠。音辭朗潤志意沖澹。後遊天台逢一僧。與之言笑如舊相識。熟視之目光射人。乃偕行屬㵎水暴漲。乃捐笠植杖而止。其僧率師同渡。師曰。兄要渡自渡。彼即褰衣躡波若履平地。迴顧雲。渡來渡來。師曰。咄遮自了漢。吾早知當斫汝脛。其僧歎曰。真大乘法器我所不及。言訖不見。師後遊京師。因人啟發乃往參百丈。問曰。從上宗承如何指示。百丈良久。師雲。不可教後人斷絕去也。百丈雲。將謂汝是箇人。乃起入方丈。師隨後入雲。某甲特來。百丈雲若爾則他後不得孤負吾。百丈一日問師。什麼處去來。曰大雄山下采菌子來。百丈曰。還見大蟲麼。師便作虎聲百丈拈斧作斫勢。師即打百丈一摑。百丈吟吟大笑便歸。上堂謂眾曰。大雄山下有一大蟲汝等諸人也須好看。百丈老漢今日親遭一口。師在南泉時普請擇菜。南泉問什麼處去。曰擇菜去。南泉曰。將什麼擇。師舉起刀子。南泉曰。大家擇菜去。一日南泉謂師曰。老僧偶述牧牛歌。請長老和。師雲。某甲自有師在。師辭南泉。門送提起師笠子云。長老身材勿量大。笠子太小生。師雲。雖然如此大千世界總在裡許。南泉雲。王老師聻。師便戴笠子而去。後居洪州大安寺海眾奔湊。裴相國休鎮宛陵。建大禪苑請師說法。以師酷愛舊山。還以黃檗名之。又請師至郡以所解一編示師。師接置於坐略不拔閱。良久雲。會麼。公雲。未測。師雲。若便恁麼會得猶較些子。若也形於紙墨何有吾宗。裴乃贈詩一章曰。

Chan Master Xiyun of Mount Huangbo in Hongzhou was a native of Fujian. As a child he left home at Mount Huangbo in his home prefecture. His forehead rose like a fleshy pearl, his voice and speech were clear and mellow, and his aspirations were calm. Later he traveled to Tiantai and met a monk; they talked and laughed as if old acquaintances. Looking at him carefully, his eyes shot light at people. So they traveled together. When the mountain stream suddenly flooded, the master set aside his hat and planted his staff and stopped. The other monk led the master to cross together. The master said: "If you want to cross, cross yourself." The monk hitched up his robe and trod on the waves as if walking on level ground, and looked back and said: "Cross over, cross over." The master said: "Hmph, you self-liberated fellow. If I had known earlier, I would have chopped off your shins." The monk sighed: "A true vessel of the Great Vehicle, which I cannot match." When he finished speaking he vanished. Later the master traveled to the capital and, awakened by someone, went to study with Baizhang. He asked: "How is the school's succession from above pointed out?" Baizhang was silent for a long time. The master said: "It must not be allowed to be cut off for later people." Baizhang said: "I took you to be a real person." and got up and went into the abbot's room. The master followed after and said: "I have come especially for this." Baizhang said: "If so, then in the future you must not fail me." One day Baizhang asked the master: "Where have you been?" He said: "Picking mushrooms at the foot of Daxiong Mountain." Baizhang said: "Did you see a tiger?" The master roared like a tiger. Baizhang took an axe and made a chopping motion. The master slapped Baizhang. Baizhang laughed heartily and went back. He addressed the assembly in the hall, saying: "At the foot of Daxiong Mountain there is a tiger; you all must watch carefully. Old Baizhang personally got a bite today." When the master was at Nanquan, there was a general call to select vegetables. Nanquan asked: "Where are you going?" He said: "To select vegetables." Nanquan said: "With what do you select?" The master held up a knife. Nanquan said: "Everyone, go select vegetables." One day Nanquan said to the master: "This old monk happened to compose a song of herding the ox; please, elder, harmonize." The master said: "I have my own teacher." The master took leave of Nanquan. Nanquan saw him off at the gate, lifted the master's bamboo hat and said: "Elder, your stature is immeasurably large, but the hat is too small." The master said: "Even so, the whole great chiliocosm is in it." Nanquan said: "And Teacher Wang?" The master put on his hat and left. Later he lived at Da'an Monastery in Hongzhou, and the ocean assembly gathered. Prime Minister Pei Xiu was governing Wanling and built a great Chan monastery and invited the master to preach. Because the master dearly loved his old mountain, it was named Huangbo. He also invited the master to the prefecture and showed him a volume of his own understanding. The master took it and set it on his seat without opening it at all. After a long time he said: "Do you understand?" Pei said: "I cannot fathom it." The master said: "If you understand it just like this, you are still somewhat close. If it takes form in paper and ink, what would remain of my school?" Pei then presented a poem:

自從大士傳心印額有圓珠七尺身

Since the Great Being transmitted the mind-seal, with a round pearl on his forehead and a seven-foot body,

掛錫十年棲蜀水浮盃今日渡章濱

for ten years his staff hung and he dwelt by the waters of Shu; today, floating his cup, he crosses the Zhang shore.

一千龍象隨高步萬裡香華結勝因

A thousand dragon-elephants follow his lofty steps, and ten thousand li of fragrant flowers form excellent causes.

擬欲事師為弟子不知將法付何人

I wish to serve the master as his disciple, but do not know to whom he will entrust the Dharma.

(觀前所敘。則運禪師居洪州大安寺。後裴公在宣州剏寺請師居之。號曰黃蘗。而贈以詩也。然所敘之事與詩意全不相合。今詳此詩。乃裴公在洪州時作也。言掛錫十年棲蜀水者。謂師先住高安之黃蘗已十年也。按前漢地理志。豫章郡建成縣有蜀水。建成者即唐之高安縣也。浮盃今日渡章濱者。謂自黃蘗請師來至洪城也。按前漢地理誌。豫章水出贛縣西南北入大江。洪州城在章水之濱。而郡名豫章也。又裴公作傳心法要序雲。有大禪師號希運。住洪州高安縣黃蘗山鷲峰下。海眾常千餘人。予會昌二年廉於鍾陵。自山迎至州憩龍興寺。旦夕問道。大中二年廉於宛陵。復禮迎至所部。寓開元寺云云。鍾陵洪州也。宛陵宣州也。觀此序所述。亦謂師先住高安黃蘗。而裴公請至洪州。與前詩正合。逮其廉於宣州。雖復迎請師。但寓開元寺而已。初無建寺之說。不知本章何以差誤若此。蓋當以裴公法要序與詩為正。且會昌三年武宗廢教其二年。言師居黃蘗已十載。此必然之理也。裴公在宣州請師。乃大中重興之後。而師再聚徒於黃蘗之時也。故千頃南公章中雲。大中初裴公出撫宛陵。請黃蘗和尚出山。而南公隨之也。其餘在裴公章中辨之矣)。

(Judging from the account above, Chan Master Yun lived at Da'an Monastery in Hongzhou, and later Lord Pei founded a monastery in Xuanzhou and invited the master to live there, calling it Huangbo, and presented him with a poem. But the events narrated do not fit the sense of the poem at all. Examining this poem now, it was written when Lord Pei was in Hongzhou. The line 'Hanging my staff for ten years, I dwelt by the Shu River' means the master had already lived ten years at Huangbo in Gao'an. According to the Geography Treatise of the Former Han, Jiancheng county in Yuzhang commandery has the Shu River. Jiancheng is the Gao'an county of the Tang. The line 'Floating the cup today, I cross the Zhang shore' means that he was invited from Huangbo to Hongcheng. According to the Geography Treatise of the Former Han, the Yuzhang River rises west of Gan county and flows north into the Great River. The city of Hongzhou stands on the bank of the Zhang River, and the commandery is named Yuzhang. Also, Lord Pei wrote in his Preface to the Essentials of Mind Transmission: There was a great Chan master named Xiyun, who lived at the foot of Jiufeng Peak on Mount Huangbo in Gao'an county, Hongzhou, with a congregation of often more than a thousand. In the second year of Huichang, when I was an inspector at Zhongling, I welcomed him from the mountain to the prefecture, where he rested at Longxing Temple, and I asked about the Way morning and evening. In the second year of Dazhong, when I was an inspector at Wanling, I again welcomed him with ceremony to my jurisdiction, where he lodged at Kaiyuan Temple, and so on. Zhongling is Hongzhou. Wanling is Xuanzhou. Judging by what this preface says, it too says that the master first lived at Huangbo in Gao'an and that Lord Pei invited him to Hongzhou, which agrees exactly with the poem above. When he was inspector at Xuanzhou, he again invited the master, but only to lodge at Kaiyuan Temple, and there is no mention at all of founding a temple. It is not known why this chapter errs so. The Preface to the Essentials and the poem should be taken as correct. Moreover, in the third year of Huichang, Emperor Wuzong suppressed Buddhism; that in its second year the master is said to have lived at Huangbo for ten years is the natural reasoning. Lord Pei's invitation of the master at Xuanzhou was after the revival in the Dazhong era, when the master again gathered followers at Huangbo. So in the chapter of Nan of Qianqing it is said: In the early Dazhong era, Lord Pei came out to govern Wanling and invited the Reverend Huangbo to leave the mountain, and Nan followed him. The rest is discussed in Lord Pei's chapter.)

師亦無喜色。自爾黃蘗門風盛於江表矣。一日上堂大眾雲集。乃曰。汝等諸人慾何所求。因以棒趁散雲。盡是吃酒糟漢恁麼行腳取笑於人。但見八百一千人處便去。不可只圖熱鬧也。老漢行腳時或遇草根下有一箇漢。便從頂上一錐看他。若知痛癢可以布。袋盛米供養。可中總似汝如此容易。何處更有今日事也。汝等既稱行腳。亦須著些精神好還知道。大唐國內無禪師麼。時有一僧出問雲諸方尊宿盡聚眾開化。為什麼道無禪師。師雲不道無禪只道無師。闍梨不見。馬大師下有八十八人坐道場。得馬師正眼者。止三兩人。廬山和尚是其一人。夫出家人須知有從上來事分。且如四祖下牛頭融大師橫說堅說。猶未知向上關棙子。有此眼腦方辨得邪正宗黨。且當人事宜不能體會得。但知學言語。念向皮袋裡安著到處稱我會禪。還替得汝生死麼輕忽老宿入地獄如箭。我才見入門來。便識得汝了也。還知麼。急須努力莫容易事。持片衣口食空過一生。明眼人笑。汝久後總被俗漢算將去在。宜自看遠近。是阿誰面上事若會即便會。若不會即散去。問如何是西來意。師便打。自餘施設皆被上機。中下之流莫窺涯涘。唐大中年終於本山。勅諡斷際禪師。塔曰廣業。

The master showed no joy either. From then on, the school of Huangbo flourished throughout Jiangbiao. One day in the hall, when the assembly had gathered, he said: "What are you all seeking?" And he drove them away with his staff, saying: "All of you are dregs-eating fellows, wandering about like this and making a laughingstock of people. You only go where there are eight hundred or a thousand people, but you must not only seek bustle. When this old man was wandering, if I came upon a fellow beneath a grass root, I would stab him with an awl from the top of his head to see him. If he knew pain and itching, I could fill a cloth bag with rice and make offerings to him. If you were all as easy as this, where else would there be today's matter? Since you call yourselves wanderers, you should also put some spirit into it. Do you know there are no Chan masters in the Great Tang?" At that time a monk came forward and asked: "The venerable ones of every quarter all gather crowds and open teaching; why do you say there are no Chan masters?" The master said: "I do not say there is no Chan; I only say there are no teachers. Have you not seen that under the Great Master Ma there were eighty-eight who sat in the Way-places, and only two or three obtained the true eye of Master Ma. The Reverend of Mount Lu is one of them. One who has left home must know that there is a share in matters from above. Take Great Master Rong of Niutou under the Fourth Patriarch, who spoke horizontally and vertically, and still did not know the key point of the higher matter. Only with this eye and brain can you discern the lineages of the wrong and the right. If you cannot grasp even the matter right before you, but only know how to study words, stuff them in your leather bag, and go about everywhere calling yourselves understanders of Chan, can it stand in for your birth and death? Slighting the old masters, you enter hell like an arrow. The moment I see you come in the gate, I already recognize you. Do you know that? Make haste to exert yourselves; do not be casual. Relying on a piece of robe and a mouthful of food, passing a life in vain, men of clear eye will laugh at you. In time you will all be reckoned up by worldly fellows. You should look near and far yourselves; whose face is this matter about? If you understand, then understand; if you do not understand, then disperse." Someone asked: "What is the meaning of the Patriarch's coming from the West?" The master struck him. All his other measures were taken up by those of superior capacity, and the middling and lesser could not see their shore. In the Dazhong era of the Tang he died on his home mountain. By imperial decree he was given the posthumous title Chan Master Duanji, and his stupa was called Guangye.

杭州大慈山寰中禪師蒲坂人也。姓盧氏。頂骨圓聳其聲如鍾。少丁母憂廬於墓所。服闋思報罔極。於幷州童子寺出家。嵩嶽登戒習諸律學。後參百丈受心印。辭往南嶽常樂寺結茅于山頂。一日南泉至問。如何是庵中主。師雲蒼天蒼天。南泉雲。蒼天且置。如何是庵中主。師雲。會即便會莫忉忉南泉拂袖而出。後住浙江北大慈山。上堂雲。山僧不解答話。只能識病。時有一僧出師前立。師便下座歸方丈(法眼雲。眾中喚作病在目前不識。玄覺雲。且道大慈識病不識病。此僧出來是病不是病。若言是病。每日行住不可總是病。若言不是病出來。又作麼生)趙州問。般若以何為體。師雲。般若以何為體趙州大笑而出。師明日見趙州掃地。問般若以何為體。趙州置箒拊掌大笑。師便歸方丈。有僧辨。師雲。去什麼處。僧雲。暫去江西。師雲。我勞汝一段事得否。僧雲。和尚有什麼事。師雲。將取老僧去。僧雲。更有過於和尚者。亦不能將得去。師便休。其僧後舉似洞山。洞山雲。闍梨爭合恁麼道。僧雲。和尚作麼生。洞山雲得(法眼別雲。和尚若去某甲提笠子)洞山又問其僧。大慈別有什麼言句。僧雲。有時示眾雲。說得一丈不如行取一尺。說得一尺不如行取一寸。洞山雲。我不恁麼道。僧雲。作麼生。洞山雲。說取行不得底。行取說不得底(雲居雲。行時無說路。說時無行路。不說不行時合行什麼路。樂普雲。行說俱到即本事無。行說俱不到即本事在)後屬唐武宗廢教。師短褐隱居。大中壬申歲重剃染大揚宗旨。咸通三年二月十五日不疾而逝。壽八十三。臘五十四。僖宗諡性空大師定慧之塔。

Chan Master Huanzhong of Mount Daci in Hangzhou was a man of Puban, surnamed Lu. His skull was round and prominent, and his voice was like a bell. In youth he mourned his mother and lived in a hut at her grave. When the mourning period ended, he thought of repaying her immeasurable kindness and left home at Tongzi Temple in Bingzhou. He received the precepts on Mount Song and studied the vinaya. Later he visited Baizhang and received the mind seal. He took leave and went to Changle Temple on Mount Nan, and built a thatched hut on the summit. One day Nanquan came and asked: "Who is the master of this hermitage?" The master said: "Blue sky, blue sky." Nanquan said: "Leave the blue sky aside; who is the master of this hermitage?" The master said: "If you understand, then understand; do not chatter." Nanquan flicked his sleeves and went out. Later he lived on Mount Daci north of the Zhe River. In the hall he said: "This mountain monk does not know how to answer questions; I can only recognize illness." At that time a monk came forward and stood before the master. The master got down from the seat and returned to the abbot's room (Fayan said: "Among the assembly it is called illness that is before the eyes and not recognized." Xuanjue said: "Tell me, does Daci recognize illness or not? Is this monk's coming forward illness or not? If it is said to be illness, then one's daily walking and staying cannot all be illness. If it is said not to be illness, what then of his coming forward?"). Zhaozhou asked: "What is the substance of prajna?" The master said: "What is the substance of prajna?" Zhaozhou laughed loudly and went out. The next day the master saw Zhaozhou sweeping the ground and asked: "What is the substance of prajna?" Zhaozhou put down the broom, clapped his hands, and laughed loudly. The master returned to the abbot's room. A monk took leave. The master said: "Where are you going?" The monk said: "For the time being, to Jiangxi." The master said: "May I trouble you with a matter?" The monk said: "What matter does the Reverend have?" The master said: "Take this old monk along." The monk said: "Even someone greater than the Reverend could not take you along." The master stopped. The monk later brought it up to Dongshan. Dongshan said: "How could you answer like that, Ajari?" The monk said: "What would the Reverend say?" Dongshan said: "That's right." (Fayan said separately: "If the Reverend were to go, I would carry his bamboo hat.") Dongshan further asked the monk: "Did Daci have any other sayings?" The monk said: "Sometimes he instructed the assembly: To speak a foot is not as good as to practice an inch; to speak an inch is not as good as to practice a tenth of an inch." Dongshan said: "I do not say it that way." The monk said: "How do you say it?" Dongshan said: "Speak what cannot be practiced; practice what cannot be spoken." (Yunju said: "When practicing there is no road of speech; when speaking there is no road of practice. When neither speaking nor practicing, what road should one walk?" Lepu said: "If speaking and practicing both arrive, then the original matter is absent; if speaking and practicing both do not arrive, then the original matter is present.") Later, when Emperor Wuzong of the Tang suppressed Buddhism, the master lived in hiding in short coarse clothes. In the renshen year of the Dazhong era, he was again tonsured and robed, and greatly propagated the teaching. On the fifteenth day of the second month of the third year of Xiantong, he passed away without illness. He lived eighty-three years, with fifty-four years as a monk. Emperor Xizong conferred the title Great Master Xingkong, and his stupa was called Dinghui.

天台平田普岸禪師洪州人也。於百丈門下得旨。後聞天台勝概聖賢間出。思欲高蹈方外遠追遐躅。乃結茅薙草宴寂林下。日居月諸為四眾所知。創建精藍號平田禪院焉。有時謂眾曰。神光不昧萬古徽猷。入此門來莫存知解。有僧到參。師打一拄杖。其僧近前把住拄杖。師曰。老僧適來造次。僧卻打師一拄杖。師曰。作家作家。僧禮拜。師把住曰。是闍梨造次。僧大笑。師曰。遮箇師僧今日大敗也。有偈示眾曰。

Chan Master Puan of Pingtian in Tiantai was a man of Hongzhou. He gained the essential teaching under Baizhang. Later he heard of the scenic splendors of Tiantai, where sages and worthies appeared from time to time, and thinking to soar beyond the world and follow distant traces, he built a thatched hut, cleared grass, and sat in stillness beneath the trees. As days and months passed, he became known to the fourfold assembly. He founded a great monastery named Pingtian Chan Monastery. At times he told the assembly: "The divine light is not dark, a model for ten thousand ages. Once you enter this gate, do not retain knowledge and understanding." A monk came to visit. The master struck him with his staff. The monk came forward and seized the staff. The master said: "This old monk was hasty just now." The monk then struck the master with a staff. The master said: "A master hand, a master hand." The monk bowed. The master seized him and said: "It is you, Ajari, who is hasty." The monk laughed loudly. The master said: "This monk has suffered a great defeat today." He showed the assembly a verse saying:

大道虛曠常一真心善惡勿思

The great Way is vast and open, constantly the one true mind. Do not think of good and evil,

神清物表隨緣飲啄更復何為

the spirit is clear beyond things. Drinking and pecking as conditions allow, what more is there to do?

終於本院。今山門有遺塔存焉宋朝重加修飾。賜額曰壽昌。岸禪師即壽昌開山和尚也。

He died at the monastery. Today at the mountain gate the remaining stupa stands. In the Song dynasty it was renovated again, and the imperial plaque was bestowed reading Shouchang. Chan Master Puan was the founding abbot of Shouchang.

筠州五峰常觀禪師有僧問。如何是五峰境。師雲險。僧雲。如何是境中人。師雲塞。有僧辭師雲。闍梨向什麼處去。僧雲。臺山去。師竪起一指雲。若見文殊了。卻來遮裡與汝相見。僧無對。師問一僧。汝還見牛麼。僧雲見。師雲。見左角。見右角。僧無對。師自代雲。見無左右(仰山別雲。還辨左右麼。)又有僧辭師雲。汝去諸方去莫謗老僧在遮裡。僧雲。某甲不道和尚在遮裡。師雲。汝道老僧在什麼處僧竪起一指。師雲。早是謗老僧也。

Chan Master Changguan of Wufeng in Yunzhou. A monk asked: "What is the realm of Wufeng?" The master said: "Steep." The monk said: "What is the person in the realm?" The master said: "Blocked." A monk took leave. The master said: "Where is the Ajari going?" The monk said: "To Mount Tai." The master raised one finger and said: "If you see Manjushri, come back and meet me here." The monk had no reply. The master asked a monk: "Have you seen the ox?" The monk said: "I have." The master said: "Did you see the left horn or the right horn?" The monk had no reply. The master answered for him: "Seeing has no left or right." (Yangshan said separately: "Does he still discriminate left and right?") Another monk took leave. The master said: "When you go among the various quarters, do not slander this old monk as being here." The monk said: "I do not say the Reverend is here." The master said: "Where do you say this old monk is?" The monk raised one finger. The master said: "That is already slandering this old monk."

潭州石霜山性空禪師僧問。如何是西來意。師曰。若人在千尺井中。不假寸繩出得此人。即答汝西來意。僧曰。近日湖南暢和尚出世。亦為人東語西話。師喚沙彌。拽出死屍著(沙彌即仰山也)沙彌後舉問耽源。如何出得井中人。耽源曰。咄痴漢誰在井中。後問溈山。如何出得井中人。溈山乃呼慧寂。寂應諾。溈山曰。出也及住仰山嘗舉前語謂眾曰。我耽源處得名。溈山處得地。

Chan Master Xingkong of Mount Shishuang in Tanzhou. A monk asked: "What is the meaning of the Patriarch's coming from the West?" The master said: "If a person is in a well a thousand feet deep, and I can get that person out without borrowing an inch of rope, I will answer you the meaning of the Patriarch's coming from the West." The monk said: "Recently Reverend Chang of Hunan has appeared in the world, and also speaks east and west for people." The master called to a novice: "Drag out this corpse." (The novice was Yangshan.) The novice later brought it up to Dan Yuan: "How does one get the person out of the well?" Dan Yuan said: "Hey, you fool, who is in the well?" Later he asked Weishan: "How does one get the person out of the well?" Weishan called out "Huiji." Huiji answered "Yes." Weishan said: "He is out." When he later lived on Mount Yang, he often cited these words to the assembly, saying: "I got my name at Dan Yuan's and my ground at Weishan's."

福州大安禪師者本州人也。姓陳氏。幼於黃檗山受業聽習律乘。嘗自念言。我雖勤苦而未聞玄極之理。乃孤錫遊方將往洪州路出上元逢一老父。謂師曰。師往南昌當有所得。師即造於百丈。禮而問曰。學人慾求識佛。何者即是。百丈曰。大似騎牛覓牛。師曰。識後如何。百丈曰。如人騎牛至家。師曰。未審始終如何保任。百丈曰。如牧牛人執杖視之不令犯人苗稼。師自茲領旨更不馳求。同參祐禪師創居溈山也。師躬耕助道。及祐禪師歸寂。眾請接踵住持。師上堂雲。汝諸人總來就安求覓什麼。若欲作佛汝自是佛而卻傍家走。怱怱如渴鹿趁陽焰。何時得相應去。阿爾欲作佛。但無如許多顛倒攀緣妄想惡覺垢欲不淨眾生之心。則汝便是初心正覺佛。更向何處別討所以。安在溈山三十來年。吃溈山飯屙溈山屎。不學溈山禪。只看一頭水牯牛。若落路入草便牽出。若犯人苗稼即鞭撻調伏。既久可憐生受人言語。如今變作箇露地白牛常在面前。終日露逈逈地。趁亦不去也。汝諸人各自有無價大寶。從眼門放光照山河大地。耳門放光領釆一切善惡音響。六門晝夜常放光明。亦名放光三昧。汝自不識取影在四大身中。內外扶持不教傾側。如人負重擔從獨木橋上過。亦不教失腳。且是什麼物任持便得。如是汝若覓豪髮即不見。故誌公和尚雲。內外追尋覓總無。境上施為渾大有。問一切施為是法身用如何是法身。師雲。一切施為是法身用。僧雲。離卻五蘊如何是本來身。師雲地水火風受想行識僧雲。遮箇是五蘊。師雲。遮箇異五蘊。問此陰已謝彼陰未生時如何。師雲。此陰未謝那箇是大德。僧雲。不會。師雲。若會此陰便明彼陰。問大用現前不存軌則時如何。師雲。汝用得但用。僧乃脫膊遶師三匝。師雲。向上事何不道取。僧擬開口。師便打雲。遮野狐精出去。有僧上法。堂顧視東西不見師。乃雲。好箇法堂只是無人。

Chan Master Da'an of Fuzhou was a native of that prefecture, surnamed Chen. In youth he was ordained on Mount Huangbo and studied the vinaya vehicle. He once thought to himself: "Although I am diligent and suffer hardship, I have not heard the principle of the profound ultimate." So he set out alone with his staff, intending to go to Hongzhou. On the road he passed through Shangyuan and met an old man, who said to the master: "If you go to Nanchang, you will gain something." The master then went to Baizhang, bowed, and asked: "This student wishes to know the Buddha; what is it?" Baizhang said: "Very much like riding an ox looking for the ox." The master said: "What after knowing?" Baizhang said: "Like a person riding an ox home." The master said: "I wonder how one maintains it from beginning to end?" Baizhang said: "Like a herdsman holding a staff and watching it, not letting it trespass on people's crops." From then on the master grasped the essential point and no longer sought outward. His fellow student Chan Master You founded his residence on Mount Wei, and the master worked the fields to support the Way. When Chan Master You passed into stillness, the assembly asked him to take over. In the hall the master said: "What are you all coming to An to seek? If you want to become a Buddha, you are yourselves Buddha, yet you run about elsewhere, hurrying like a thirsty deer chasing a mirage; when will you ever be in accord? If you want to become a Buddha, just do not have the mind of inverted clinging, deluded thoughts, evil perceptions, and defiled desires of impure sentient beings, and then you are the Buddha of first-mind right awakening; where else could you go to seek? So I, An, have lived on Mount Wei for some thirty years, eating Weishan's rice and defecating Weishan's excrement, not studying Weishan's Chan, but only watching one water buffalo. If it strays off the road into the grass I pull it out; if it trespasses on people's crops I whip it into submission. Having been at it a long time, it has become pitiable and listens to people's words. Now it has turned into a white ox on open ground, always before my face, exposed and distinct all day; even if driven away it will not go. Each of you has a priceless great treasure, which sends out light from the gate of the eyes, illuminating mountains, rivers, and the great earth; from the gate of the ears it sends out light, gathering all sounds of good and evil. The six gates send out light constantly day and night, and this is also called the samadhi of emitting light. You do not recognize it yourselves; its shadow is within the body of the four elements, supporting inside and out, not letting it tilt over. Like a person carrying a heavy load across a single-log bridge, who also does not let his foot slip. What thing sustains it so that it is like this? If you look for it in a hair's breadth, you do not see it. So Reverend Zhigong said: Searching inside and outside, there is nothing at all; in the realm of action, there is everything." Someone asked: "All activity is the function of the Dharma body; what is the Dharma body?" The master said: "All activity is the function of the Dharma body." The monk said: "Apart from the five aggregates, what is the original body?" The master said: "Earth, water, fire, wind; feeling, perception, volition, consciousness." The monk said: "These are the five aggregates." The master said: "This is different from the five aggregates." Someone asked: "When this aggregate has ended and that aggregate has not yet arisen, what then?" The master said: "When this aggregate has not ended, which one is the Great Virtue?" The monk said: "I do not understand." The master said: "If you understand this aggregate, you will understand that aggregate." Someone asked: "When the great function appears and no rules remain, what then?" The master said: "If you can use it, just use it." The monk bared his shoulder and circled the master three times. The master said: "Why not say the matter above?" The monk was about to open his mouth. The master struck him and said: "You wild fox spirit, get out." A monk went up into the Dharma hall and looked east and west without seeing the master, and said: "A fine Dharma hall, but no one in it."

師從門裡出雲。作麼。無對雪峰和尚因入山採得一枝木。其形似蛇。於背上題雲。本自天然不假雕琢寄來與師。師雲。本色住山人且無刀斧痕。人問師。佛在何處。師雲。不離心。又云。雙峰上人有何所得。師雲。法無所得。設有所得得本無得。有僧問雲。黃巢軍來和尚向什麼處迴避。師雲。五蘊山中。僧雲。忽被他捉著時如何。師雲。惱亂將軍。師大化閩城二十餘載。唐中和三年十月二十二日歸黃檗寺示疾而終。塔於楞伽山。勅諡圓智禪師證真之塔。

The master came out from the door and said: "What?" There was no reply. Reverend Xuefeng, having entered the mountains and found a branch of wood shaped like a snake, wrote on its back: "Originally natural, needing no carving." and sent it to the master. The master said: "A mountain dweller of true color has no knife or axe marks." Someone asked the master: "Where is the Buddha?" The master said: "Not apart from the mind." Again he asked: "What did Elder Shuangfeng attain?" The master said: "The Dharma has nothing to be attained. If there is something attained, what is attained is originally non-attainment." A monk asked: "When the army of Huang Chao comes, where will the Reverend go to take shelter?" The master said: "In the mountain of the five aggregates." The monk said: "What if he is suddenly caught by them?" The master said: "It will vex the general." The master greatly taught in Min city for more than twenty years. On the twenty-second day of the tenth month of the third year of Zhonghe of the Tang, he returned to Huangbo Temple, showed illness, and died. His stupa is at Mount Lengqie. By imperial decree he was given the posthumous title Chan Master Yuanzhi, and the stupa was called Zhengzhen.

福州古靈神贊禪師。本州大中寺受業後。行腳遇百丈開悟。卻迴本寺。受業師問曰。汝離吾在外得何事業。曰並無事業。遂遣執役。一日因澡身。命師去垢。師乃拊背曰。好所佛殿而佛不聖。其師。迴首視之師曰。佛雖不聖且能放光。其師又一日在窓下看經。蜂子投窓紙求出。師覩之曰。世界如許廣闊不肯出。鑽他故紙驢年去得。其師置經問曰。汝行腳遇何人。吾前後見汝發言異常。師曰。某甲蒙百丈和尚指箇歇處。今欲報慈德耳。其師於是告眾致齋。請師說法。師登座舉唱百丈門風。乃曰。靈光獨耀逈脫根塵。體露真常不拘文字。心性無染本自圓成。但離妄緣即如如佛。其師於言下感悟曰。何期垂老得聞極則事。師後住古靈聚徒數載。臨遷化剃沐聲鍾。告眾曰。汝等諸人還識無聲三昧否。眾曰。不識。師曰。汝等靜聽莫別思惟眾皆側聆。師儼然順寂。塔存本山焉。

Chan Master Shenzan of Guling in Fuzhou. After being ordained at Dazhong Temple in his prefecture, he wandered, met Baizhang and awakened, and returned to his home temple. His preceptor asked: "You left me to be outside; what work have you accomplished?" He said: "None at all." He was then set to do chores. One day while bathing, his preceptor asked the master to scrub his back. The master patted his back and said: "A fine Buddha hall, but the Buddha is not sacred." His preceptor turned and looked at him. The master said: "Though the Buddha is not sacred, he can emit light." Another day his preceptor was reading a sutra at the window, and a bee kept throwing itself at the window paper trying to get out. The master saw it and said: "The world is so vast and it refuses to leave; boring into old paper, it will not get out in a donkey year." His preceptor put down the sutra and asked: "Whom did you meet in your travels? I have seen your words be extraordinary all along." The master said: "I received from Reverend Baizhang a place to rest, and now I wish to repay his kindness." His preceptor then told the assembly to hold a feast and asked the master to speak the Dharma. The master ascended the seat and set forth the school of Baizhang, saying: "The spiritual light shines alone, far beyond the sense organs and their dust. The substance reveals the true and constant, not bound by writing. Mind-nature is without defilement and is originally complete. Just leave deluded conditions, and it is suchness, the Buddha." His preceptor was awakened on hearing it and said: "I never expected in my old age to hear of the supreme principle." The master later lived at Guling and gathered followers for several years. Before his passing he had his head shaved and bathed and sounded the bell, and told the assembly: "Do you all know the soundless samadhi?" The assembly said: "We do not." The master said: "Listen quietly, and think of nothing else." The assembly all listened closely. The master solemnly passed into stillness. His stupa remains on that mountain.

廣州和安寺通禪師者。婺州雙林寺受業。自幼寡言。時人謂之不語通也。因禮佛有禪者問雲。座主禮底是什麼。師雲。是佛。禪者乃指像雲。這箇是何物。師無對。至夜具威儀禮問禪者雲。今日所問某甲未知意旨如何。禪者雲。座主幾夏邪師雲。十夏。禪者雲。還曾出家也未。師轉茫然。禪者雲。若也不會百夏奚為。禪者乃命師同參馬祖。行至江西馬祖已圓寂。乃謁百丈頓釋疑情。有人問。師是禪師否。師雲。貧道不曾學禪。師良久卻召其人。其人應諾。師指椶櫚樹子(其人無對)。

Chan Master Tong of Hean Temple in Guangzhou was ordained at Shuanglin Temple in Wuzhou. From childhood he spoke little, and people of the time called him Tong the Mute. When he was bowing to the Buddha, a Chan practitioner asked: "What does the lecturer bow to?" The master said: "The Buddha." The Chan practitioner pointed to the image and said: "What is this thing?" The master had no reply. At night he put on his ceremonial dress, bowed, and asked the Chan practitioner: "What you asked today, I do not know what it means." The Chan practitioner said: "How many summers does the lecturer have?" The master said: "Ten summers." The Chan practitioner said: "Have you left home yet?" The master became more bewildered. The Chan practitioner said: "If you do not understand, what use are a hundred summers?" The Chan practitioner then told the master to go together to Mazu. They went to Jiangxi, but Mazu had already passed into perfect stillness, so he visited Baizhang and at once resolved his doubts. Someone asked: "Are you a Chan master?" The master said: "This poor monk has never studied Chan." After a long while the master called to that person. The person answered "Yes." The master pointed to a palm tree (the person had no reply).

師一日令仰山將床子來。仰山將到。師雲。卻送本處。仰山從之。師雲。床子那邊是什麼物。仰山雲。無物。師雲遮邊是什麼物。仰山雲。無物。師召雲慧寂。仰山雲諾。師雲去。

One day the master had Yangshan bring a bed. Yangshan brought it. The master said: "Take it back to where it was." Yangshan did so. The master said: "What is on the other side of the bed?" Yangshan said: "Nothing." The master said: "What is on this side?" Yangshan said: "Nothing." The master called: "Huiji." Yangshan said: "Yes." The master said: "Go."

江州龍雲臺禪師有僧問。如何是祖師西來意。師雲。老僧昨夜欄裡失卻牛。

Chan Master Tai of Longyun in Jiangzhou. A monk asked: "What is the meaning of the Patriarch's coming from the West?" The master said: "Last night this old monk lost his ox in the pen."

京兆(目錄及正宗記皆言洛京)衛國院道禪師僧到參。師問。何方來。僧雲。湘南來。師雲。黃河清未。僧無對(溈山代雲。小小狐兒要過但知過用疑作什麼)師因疾。有人來問疾。師不出。其人云。久聆和尚道德。忽承法體遺和。請和尚相見。師將缽鐼盛缽榰。令侍者擎出呈之。其人無對。

Chan Master Dao of Weiguo Monastery in Jingzhao (both the catalog and the Zhengzong Ji say Luojing). A monk came to visit. The master asked: "Where do you come from?" The monk said: "From south of the Xiang." The master said: "Has the Yellow River turned clear yet?" The monk had no reply (Weishan replied for him: "A small fox that wants to cross simply crosses; what is the use of doubting?"). The master was ill, and someone came to ask after his illness. The master did not come out. The person said: "I have long heard of the Reverend's virtue and Way. Now I hear that the Reverend's health is out of sorts; please let me see you." The master put his bowl and bowl-stand in a basin and had an attendant carry them out and present them. The person had no reply.

鎮州萬歲和尚僧問。大眾雲集合譚何事。師雲。序品第一(歸宗柔別雲。禮拜了去)。

Reverend Wansui of Zhenzhou. A monk asked: "The great assembly has gathered; what should be discussed?" The master said: "The first chapter, the Introduction." (Guizong Rou said separately: "Bow and leave.")

洪州百丈山惟政禪師(此傳。舊在第六卷馬祖法嗣中大珠和尚之次。今以機緣推之。即移入此卷百丈海禪師法嗣中。作百丈涅槃和尚機緣也。按唐柳公權書。武翊黃所撰涅槃和尚碑雲。師諱法正。以其善講涅槃經。故以涅槃為稱。今師本章中有云。汝與我開田。吾為汝說大義。則知其為涅槃和尚明矣。又稱南泉為師伯。則知其嗣百丈海公亦明矣。雖然惟政法正二名不同。蓋傳寫之訛耳。又覺範林間錄亦謂舊本之誤。及觀正宗記則有惟政法正之名。然百丈第代可數。明教但見其名不同。不能辨而俱存之。今當以碑為正也。而又卿公事苑乃雲。百丈涅槃和尚是溈山嗣子而海公之孫。此尤大謬也。不足取矣)一日謂僧曰。汝與我開田了。我為汝說大義。僧開田了。歸請師說大義。師乃展開兩手。有老宿見日影透窓。問師曰。為復窓就日日就窓。師曰。長老房內有客歸去好。師問南泉曰。諸方善。知識還有不說似。人底法也無。南泉曰。有師曰作麼生。曰不是心不是佛。師曰恁麼即說。似人了也曰某甲即恁麼。師曰。師伯作麼生。曰我又不是善知識。爭知有說不說底法。師曰。某甲不會請師伯說。曰我大殺為汝說了也。僧問。如何是佛佛道齊。師曰。定也。師因入。京路逢官人。命吃飯。忽見驢鳴。官人召雲頭陀。師舉頭。官人卻指驢。師卻指官人(法眼別雲但作驢鳴)洪州東山慧和尚遊山見一巖。僧問雲。此巖有主也無。師雲有。僧雲。是什麼人。師雲。三家村裡覓什麼。其僧入問。如何是巖中主。師雲。還氣急麼。有小師行腳迴。師問。汝離吾在外多少時邪。小師雲。十年。師雲。不用指東指西。直道將來。小師雲。對和尚不敢謾語。師喝雲。遮打野漢。清田和尚一日與瑫上坐煎茶次。師敲繩床三下。瑫亦敲三下。師雲。老僧敲有箇善巧。上座敲有何道理。瑫曰。某甲敲有箇方便。和尚敲作麼生。師舉起盞子。

Chan Master Weizheng of Mount Baizhang in Hongzhou (this biography was formerly in Fascicle 6, after the Reverend Dazhu among Mazu's Dharma heirs. Now, judging by the encounter stories, it is moved into this fascicle among the Dharma heirs of Chan Master Hai of Baizhang, as the encounter stories of Reverend Nirvana of Baizhang. According to the stele of Reverend Nirvana written in calligraphy by Liu Gongquan of the Tang and composed by Wu Yihuang, the master's name was Fazheng. Because he lectured well on the Nirvana Sutra, he was called Nirvana. Now in the master's own chapter there is the saying 'You open the field for me, and I will explain the great meaning for you,' so it is clear that he is Reverend Nirvana. He also calls Nanquan his senior uncle, so it is also clear that he succeeded Master Hai of Baizhang. Although the two names Weizheng and Fazheng differ, this is probably a copying error. Moreover, Juefan's Linjian Lu also says it is an error of the old edition. When one looks at the Zhengzong Ji, it has both names Weizheng and Fazheng. But the generations of Baizhang can be counted. Mingjiao saw only that the names differ, could not decide, and kept both. Now the stele should be taken as correct. And Qing Gong's Shiyuan says that Reverend Nirvana of Baizhang was a son of Weishan and a grandson of Master Hai; this is an even greater mistake and not worth adopting.) One day he said to the monks: "After you have opened the field for me, I will explain the great meaning for you." When the monks had opened the field, they returned and asked the master to explain the great meaning. The master spread out both hands. An old monk, seeing the sunlight pass through the window, asked the master: "Is it that the window approaches the sun, or the sun approaches the window?" The master said: "Elder, there is a guest in your room; better go back." The master asked Nanquan: "Is there any dharma that the good teachers of every quarter do not teach to people?" Nanquan said: "There is." The master said: "What is it?" He said: "It is not mind, not Buddha." The master said: "Then you have taught it to people." He said: "That is just how I am." The master said: "What of my senior uncle?" He said: "I am not a good teacher; how would I know whether there is a dharma that is taught or not taught?" The master said: "I do not understand; please, senior uncle, tell me." He said: "I have already told you in great detail." A monk asked: "What is 'Buddha and Buddha, the Way is the same'?" The master said: "Samadhi." When the master went to the capital, he met an official on the road who invited him to a meal. Suddenly a donkey brayed. The official called: "Ascetic." The master raised his head. The official pointed at the donkey. The master pointed at the official (Fayan said separately: "Just bray like a donkey."). Reverend Hui of Dongshan in Hongzhou, wandering in the mountains, saw a cliff. A monk asked: "Does this cliff have a master?" The master said: "It does." The monk said: "Who is it?" The master said: "What are you looking for in a three-family village?" The monk asked again: "Who is the master in the cliff?" The master said: "Are you short of breath?" A junior monk returned from wandering. The master asked: "How long were you away from me?" The junior monk said: "Ten years." The master said: "No need to point east and west; just say it straight out." The junior monk said: "Before the Reverend, I dare not speak falsely." The master shouted: "This wild fellow." One day Reverend Qingtian was brewing tea with Senior Monk Tao. The master knocked on the rope seat three times. Tao also knocked three times. The master said: "This old monk's knocking has a skillful device. What principle is there in the Senior's knocking?" Tao said: "My knocking has an expedient. What of the Reverend's knocking?" The master raised up the cup.

瑫雲。善知識眼應須恁麼。煎茶了瑫卻問。和尚適來舉起盞子意作麼生。師雲。不可更別有也大於和尚與南用到茶堂。見一僧近前不審用雲。我既不納汝。汝亦不見我。不審阿誰。僧無語。師雲。不得平白地恁麼問伊。用雲。大於亦無語。師乃把其僧雲。是爾恁麼累我。亦然打一摑用便笑曰。朗月與青天。侍者到看師問雲。金剛正定一切皆然。秋去冬來且作麼生。侍者雲。不妨和尚借問。師雲。即今即得去後作麼生。侍者雲。誰敢問著某甲。師雲。大於還得麼。侍者雲。猶要別人點檢在。師雲。輔弼宗師不廢光彩。侍者禮拜。

Tao said: "The eye of a good teacher should indeed be like that." After the tea was brewed, Tao asked: "What did the Reverend mean by raising the cup just now?" The master said: "There cannot be anything else." Reverend Dayu and Nanyong went to the tea hall and saw a monk come forward and bow. Yong said: "Since I do not accept you, you do not see me either. Who are you?" The monk was speechless. The master said: "You must not question him so baldly." Yong said: "Dayu also has nothing to say." The master then seized the monk and said: "It is you who has burdened me like this." He also struck him once. Yong laughed and said: "A bright moon and blue sky." An attendant came to look on. The master asked: "Vajra right concentration is thus in everything. When autumn goes and winter comes, what then?" The attendant said: "The Reverend may certainly borrow the question." The master said: "Right now it is fine; after I am gone, what then?" The attendant said: "Who would dare ask me?" The master said: "Can Dayu do it?" The attendant said: "He still needs someone else to check." The master said: "Assisting the master of the school, it does not lose its glory." The attendant bowed.

前虔州西堂藏禪師法嗣

Dharma Heirs of the Former Chan Master Zang of Xitang in Qianzhou

虔州處微禪師。僧問。三乘十二分教體理得妙。與祖師意為同為別。師雲。恁麼即須向六句。外鑒不得隨他聲色轉。僧曰。如何是六句。師曰。語底默底不語不默。總是總不是。汝合作麼生。僧無對。師問仰山。汝名什麼。對曰。慧寂。師曰。那箇是慧那箇是寂。曰只在目前。師曰。猶有前後在。寂曰。前後且置。和尚見什麼。師曰。吃茶去。

Chan Master Chuwei of Qianzhou. A monk asked: "The substance and principle of the three vehicles and twelve divisions of teaching are wondrous; are they the same as or different from the Patriarch's meaning?" The master said: "In that case you must look beyond the six phrases and not follow after sound and form." The monk said: "What are the six phrases?" The master said: "Speaking, silent, neither speaking nor silent, all right, all not right. What will you do?" The monk had no reply. The master asked Yangshan: "What is your name?" He answered: "Huiji." The master said: "Which is wisdom (hui) and which is stillness (ji)?" He said: "Right before the eyes." The master said: "There is still before and after." Ji said: "Leave before and after aside; what does the Reverend see?" The master said: "Go have tea."

前蒲州麻谷山寶徹禪師法嗣

Dharma Heirs of the Former Chan Master Baoche of Mount Magu in Puzhou

壽州良遂禪師初參麻谷。麻谷召曰。良遂。師應諾。如是三召三應。麻谷曰。遮鈍根阿師。師方省悟乃曰。和尚莫謾良遂。若不來禮拜和尚。幾空過一生。麻谷可之。

Chan Master Liangsui of Shouzhou first visited Magu. Magu called: "Liangsui." The master answered "Yes." Thus he called three times and the master answered three times. Magu said: "This dull-witted monk." The master then awakened and said: "Reverend, do not deceive Liangsui. If I had not come to bow to the Reverend, I would almost have passed my whole life in vain." Magu approved.

前湖南東寺如會禪師法嗣

Dharma Heirs of the Former Chan Master Ruhui of Dongsi in Hunan

吉州薯山慧超禪師洞山。來禮拜次。師曰。汝已住一方。又來遮裡作麼。對曰。良价無奈疑何。特來見和尚。師召良价。價應諾。師曰。是什麼。價無語。師曰。好箇佛只是無光焰。

Chan Master Huichao of Mount Shu in Jizhou. Dongshan came to pay respects. The master said: "You already preside over one place; what are you doing here?" He answered: "Liangjie cannot help his doubts and has come especially to see the Reverend." The master called: "Liangjie." Jie answered "Yes." The master said: "What is it?" Jie was speechless. The master said: "A fine Buddha, only without radiance."

京兆章敬寺懷惲禪師法嗣

Dharma Heirs of Chan Master Huaihun of Zhangjing Temple in Jingzhao

京兆大薦福寺弘辯禪師。唐宣宗問。禪宗何有南北之名。師對曰。禪門本無南北。昔如來以正法眼付大迦葉。展轉相傳至二十八祖菩提達磨。來遊此方為初祖。暨第五祖弘忍大師。在蘄州東山開法。時有二弟子。一名慧能。受衣法居嶺南為六祖。一名神秀。在北揚化。其後神秀門人普寂立本師為第六祖。而自稱七祖。其所得法雖一。而開導發悟有頓漸之異。故曰南頓北漸。非禪宗本有南北之號也。帝曰。云何名戒師。對曰。防非止惡謂之戒。帝曰。何為定。對曰。六根涉境心不隨緣名定。帝曰。何為慧。對曰。心境俱空照覽無惑名慧。帝曰。何為方便。對曰。方便者隱實覆相權巧之門也。被接中下曲施誘迪。謂之方便。設為上根言捨方便但說無上道者。斯亦方便之譚。乃至祖師玄言忘功絕謂亦無出方便之跡。帝曰。何為佛心。對曰。佛者西天之語。唐言覺。謂人有智慧覺照為佛心。心者佛之別名。有百千異號。體唯其一。本無形狀。非青黃赤白男女等相。在天非天在人非人。而現天現人。能男能女非始非終無生無滅。故號靈覺之性。如陛下日應萬機。即是陛下佛心。假使千佛共傳。而不念別有所得也。帝曰。如今有人念佛如何。對曰。如來出世為天人師善知識。隨根器而說法。為上根者開最上乘頓悟至理。中下者未能頓曉。是以佛為韋提希。權開十六觀門。令念佛生於極樂。故經云。是心是佛是心作佛。心外無佛佛外無心。帝曰。有人持經念佛持呪求佛如何。對曰。如來種種開讚皆為最上一乘。如百川眾流莫不朝宗於海。如是差別諸數皆歸薩婆若海。帝曰。祖師既契會心印。金剛經云。無所得法如何。對曰。佛之一化實無一法與人。但示眾人。各各自性同一法寶藏。當時然燈如來但印釋迦本法。而無所得方契然燈本意。故經云。無我無人無眾生無壽者。是法平等修一切善法不住於相。帝曰。禪師既會祖意。

Chan Master Hongbian of Great Jianfu Temple in Jingzhao. Emperor Xuanzong of the Tang asked: "Why does the Chan school have the names south and north?" The master replied: "The Chan school originally has no south and north. In the past the Tathagata entrusted the true Dharma eye to Mahakashyapa, and it was passed on in turn until the Twenty-eighth Patriarch Bodhidharma came to this land as the First Patriarch. When the Fifth Patriarch Great Master Hongren opened the Dharma at Dongshan in Qizhou, he had two disciples: one named Huineng, who received the robe and Dharma and lived in Lingnan as the Sixth Patriarch; the other named Shenxiu, who taught in the north. Later Puji, a disciple of Shenxiu, established his own teacher as the Sixth Patriarch and called himself the Seventh. The Dharma they received is one, but their guidance and awakening differ as sudden and gradual, and so it is called 'south sudden, north gradual'; it is not that the Chan school originally has the names south and north." The emperor said: "What is called precepts?" The master replied: "Guarding against wrong and stopping evil is called precepts." The emperor said: "What is concentration?" He replied: "When the six faculties come into contact with objects and the mind does not follow conditions, this is called concentration." The emperor said: "What is wisdom?" He replied: "When mind and objects are both empty, and one illuminates and sees without confusion, this is called wisdom." The emperor said: "What are skillful means?" He replied: "Skillful means conceal the real and cover the characteristics; they are the gate of expedient skill. For the middling and lesser, taking them in and guiding them in roundabout ways is called skillful means. Even those who say that for people of the highest capacity one abandons skillful means and speaks only of the unsurpassed Way, that too is a discourse of skillful means. Even the Patriarchs' profound words, forgetting effort and cutting off description, do not go beyond the traces of skillful means." The emperor said: "What is the Buddha-mind?" He replied: "Buddha is a word of the western heavens, rendered in Tang speech as 'awakened'. A person's wisdom and awareness and illumination is the Buddha-mind. Mind is another name of the Buddha, with hundreds and thousands of different names; the substance is only one, originally without shape or form, not the characteristics of blue, yellow, red, white, male, female, and the like. In heaven it is not heavenly, among humans it is not human, yet it manifests as heavenly and human, can be male or female, has no beginning or end, no birth or extinction, and so it is called the nature of spiritual awareness. As Your Majesty daily responds to ten thousand affairs, that is Your Majesty's Buddha-mind. Even if a thousand Buddhas transmitted it together, they would not think there was anything separately attained." The emperor said: "What of people who now recite the Buddha's name?" He replied: "The Tathagata appeared in the world as teacher of gods and humans and a good teacher, and taught the Dharma according to capacity. For those of the highest capacity he opened the supreme vehicle, for sudden awakening to the ultimate principle. For those of middling and lesser capacity who could not yet awaken suddenly, the Buddha therefore provisionally opened the sixteen contemplations for Vaidehi, so that they would recite the Buddha's name and be born in the Land of Utmost Bliss. So the sutra says: This mind is Buddha, this mind makes Buddha. Outside the mind there is no Buddha; outside the Buddha there is no mind." The emperor said: "What of those who hold sutras and recite the Buddha's name, or hold mantras and seek the Buddha?" He replied: "The Tathagata's various teachings and praises are all for the supreme one vehicle. As the hundred rivers and many streams all flow toward the sea, such varied numbers all return to the ocean of omniscience." The emperor said: "Since the Patriarchs attained the mind seal, what of the dharma of nothing to be attained spoken of in the Diamond Sutra?" He replied: "In all the Buddha's teaching, in truth no dharma is given to anyone; he only showed everyone that each one's own nature is the same Dharma treasure. At that time Dipamkara Tathagata only sealed Shakyamuni's original Dharma, with nothing attained, and this alone accorded with Dipamkara's original meaning. So the sutra says: no self, no person, no sentient being, no lifespan. This dharma is equal, and one cultivates all good dharmas without abiding in characteristics." The emperor said: "Since the Chan master understands the Patriarchs' meaning,

還禮佛轉經否。對曰。沙門釋子禮佛轉經。蓋是住持常法有四報焉。然依佛戒修身。參尋知識漸修梵行。履踐如來所行之跡。帝曰。何為頓見何為漸修。對曰。頓明自性與佛同儔。然有無始染習故。假漸修對治。令順性起用。如人吃飯不一口便飽。是日辯師對七刻。賜紫方袍號圓智禪師。仍勅修天下祖塔各令守護。

does he still bow to the Buddha and turn the sutras?" He replied: "For shramanas, followers of Shakya, bowing to the Buddha and turning the sutras is the constant practice of maintaining the Dharma, with four kinds of repayment. And they cultivate themselves according to the Buddha's precepts, seek out good teachers, gradually cultivate pure conduct, and tread in the traces of the Tathagata's practice." The emperor said: "What is sudden seeing and what is gradual cultivation?" He replied: "Suddenly understanding one's own nature, one is the same as the Buddha. But because of beginningless habits of defilement, one relies on gradual cultivation as an antidote, so that one's function arises in accord with nature. It is like a person eating: one is not full after a single mouthful." That day the master debated for seven quarters of an hour. He was granted a purple robe and the title Chan Master Yuanzhi. And he was ordered to repair patriarchal stupas throughout the empire, each to be guarded.

福州龜山智真禪師者揚州人也。姓柳氏。受業於本州華林寺。唐元和元年潤州丹徒天香寺受戒。不習經論。唯慕禪那初謁惲禪師。惲問曰。何所而至。真曰。至無所至來無所來。惲雖默然真亦自悟。尋抵婺州五洩山會正原禪伯。長慶二年同遊建陽。受郡人葉玢請居東禪。至開成元年往福州。長谿邑人陳亮黃瑜請於龜山開剏。一日示眾曰。動容眴目無出當人一念淨心本來是佛。乃說偈曰。

Chan Master Zhizhen of Guishan in Fuzhou was a man of Yangzhou, surnamed Liu. He was ordained at Hualin Temple in his home prefecture. In the first year of Yuanhe of the Tang, he received the precepts at Tianxiang Temple in Dantu, Runzhou. He did not study sutras and treatises, but only admired dhyana. He first visited Chan Master Hun. Hun asked: "Where have you come from?" Zhen said: "Arriving where there is no arriving, coming from where there is no coming." Hun was silent, but Zhen also awakened himself. Soon he arrived at Mount Wuxie in Wuzhou and met the Chan elder Zhengyuan. In the second year of Changqing he traveled together to Jianyang, and at the invitation of Ye Bin, a man of the prefecture, lived at Dongchan. In the first year of Kaicheng he went to Fuzhou. At the request of Chen Liang and Huang Yu, men of Changxi county, he founded a monastery on Mount Gui. One day he told the assembly: "Every movement of countenance and blink of the eye does not go beyond the person right here. A single thought of pure mind is originally Buddha." Then he spoke a verse saying:

心本絕塵何用洗身中無病豈求醫

The mind is originally free of dust; why wash it? With no illness in the body, why seek a physician?

欲知是佛非身處明鑑高懸未照時

If you want to know where Buddha is, not the body: the bright mirror is hung high and has not yet illuminated.

後值武宗澄汰。有偈二首。示眾曰。

Later, when Emperor Wuzong purged the Sangha, he showed the assembly two verses saying:

明月分形處處新白衣寧墜解空人

The bright moon divides its form and is new everywhere; would a person in white fall, one who understands emptiness?

誰言在俗妨修道金粟曾為長者身

Who says that being in the lay world hinders cultivating the Way? Jinsu once took the body of an elder.

其二曰。

The second says:

忍仙林下坐禪時曾被歌王割截支

When the patient sage sat in meditation beneath the trees, he was once cut apart limb by limb by the king of song.

況我聖朝無此事只今休道亦何悲

And in our holy dynasty there is no such thing; now to stop speaking of it, what is there to grieve?

暨宣宗中興。乃不復披緇。咸通六年終於本山。壽八十四。臘六十。勅諡歸寂禪師。塔曰秘真。

When Emperor Xuanzong revived the dynasty, he no longer wore the black robe. In the sixth year of Xiantong he died on that mountain. He lived eighty-four years, with sixty years as a monk. By imperial decree he was given the posthumous title Chan Master Guiji, and the stupa was called Mizhen.

朗州東邑懷政禪師。仰山來參。師問。汝何處人。仰山曰。廣南人。師曰。我聞廣南有鎮海明珠是否。仰山曰是。師曰。此珠何形狀。仰山曰。白月即現。師曰。汝將得來否。仰山曰。將得來。師曰。何不呈似老僧看。仰山曰。昨到溈山亦就慧寂索此珠。直得無言可對無理可宣。師曰。真師子兒大師子吼。

Chan Master Huaizheng of Dongyi in Langzhou. Yangshan came to visit. The master asked: "Where are you from?" Yangshan said: "From Guangnan." The master said: "I have heard that in Guangnan there is a sea-pacifying bright pearl; is it so?" Yangshan said: "It is." The master said: "What shape does this pearl have?" Yangshan said: "It appears in the white moon." The master said: "Did you bring it?" Yangshan said: "I brought it." The master said: "Why not show it to this old monk?" Yangshan said: "Yesterday when I arrived at Weishan, he also demanded this pearl from Huiji, and I had nothing to say in reply and no principle to declare." The master said: "A true lion cub, roaring a great lion's roar."

金州操禪師一日請米和尚齋。不排坐位。米到展坐具禮拜。師下禪床。米乃就師位而坐。師卻席地而坐。齋訖米便去。侍者曰。和尚受一切人欽仰。今日坐位。被人奪卻。師曰。三日若來即受救在。米果三日後來雲。前日遭賊(僧問鏡清。古人遭賊意如何。清雲。只見錐頭利。不見鑿頭方)。

Chan Master Cao of Jinzhou one day invited Reverend Mi to a feast and did not set out a seat. When Mi arrived, he spread his sitting cloth and bowed. The master got down from the meditation seat. Mi then sat in the master's seat. The master sat on the floor. When the meal was done, Mi left. The attendant said: "The Reverend is revered by everyone, and today his seat was taken." The master said: "If he comes after three days, he will be rescued." Mi indeed came three days later and said: "The other day I was robbed." (A monk asked Jingqing: "What did the ancient one mean by being robbed?" Qing said: "One only sees the sharp awl-point and does not see the square chisel-head.")

朗州古堤和尚尋常見僧來每雲。去汝無佛性。僧無對。或有對者。莫契其旨。一日仰山慧寂到參。師雲。去汝無佛性。寂叉手近前應諾。師笑曰。子什麼處得此三昧。寂曰。我從溈山得。寂問曰。和尚從誰得。師曰。我從章敬得。

Reverend Guti of Langzhou, whenever a monk came, would usually say: "Go away, you have no Buddha-nature." The monk had no reply. If someone did reply, it did not accord with the master's intent. One day Huiji of Yangshan came to visit. The master said: "Go away, you have no Buddha-nature." Ji folded his hands, came forward, and answered "Yes." The master laughed and said: "Where did you get this samadhi?" Ji said: "I got it from Weishan." Ji asked: "From whom did the Reverend get it?" The master said: "I got it from Zhangjing."

河中公畿和尚。僧問。如何是道如何是禪。師雲。有名非大道。是非俱不禪。欲識此中意。黃葉止啼錢。

Reverend Gongji of Hezhong. A monk asked: "What is the Way and what is Chan?" The master said: "What has a name is not the great Way; right and wrong are both not Chan. If you want to know the meaning here, yellow leaves are money to stop a child's crying."

河東裴休集

Compiled by Pei Xiu of Hedong

有大禪師號希運。住洪州高安縣黃蘗山鷲峰下。乃曹溪六祖之嫡孫。百丈之子西堂之姪。獨佩最上乘。離文字之印。唯傳一心更無別法。心體亦空萬緣俱寂。如大日輪升於虛空中照耀。靜無纖埃。證之者無新舊無淺深。說之者不立義解。不立宗主。不開戶牖。直下便是。動念則乖。然後為本佛。故其言簡其理直其道峻其行孤。四方學徒望山而趨。覩相而悟。往來海眾常千餘人。予會昌二年廉於鍾陵。自山迎至州憩龍興寺。旦夕問道。大中二年廉於宛陵。復禮迎至所部寓開元寺。旦夕受法。退而紀之十得一二。佩為心印不敢發揚。今恐入神精義不聞於未來。遂出之授門下。僧太舟法建歸舊山之廣唐寺。請長老法眾問與往日常所親聞同異何如也。時大唐大中十一年十月八日謹記(自後每段各紀歲月。今刪繁爾)。

There was a great Chan master named Xiyun, who lived at the foot of Jiufeng Peak on Mount Huangbo in Gao'an county, Hongzhou, a direct grandson of the Sixth Patriarch of Caoxi, a son of Baizhang, and a nephew of Xitang. He alone bore the supreme vehicle, the seal that leaves writing behind, transmitting only the one mind, with no other dharma. The substance of mind is also empty, and the ten thousand conditions are all still. Like the great sun wheel rising in space and shining, it is quiet without a speck of dust. Those who realize it have no new or old, no shallow or deep. Those who speak of it do not set up doctrinal explanations, do not set up a master of the school, and do not open doors or windows. It is right here; stirring a thought is already off, and only then is it the original Buddha. So his words were simple, his principle direct, his Way steep, and his practice solitary. Students from the four quarters looked to the mountain and hurried there, and awakened on seeing his form. The congregation that came and went numbered often more than a thousand. In the second year of Huichang, when I was inspector at Zhongling, I welcomed him from the mountain to the prefecture, where he rested at Longxing Temple, and I asked about the Way morning and evening. In the second year of Dazhong, when I was inspector at Wanling, I again welcomed him with ceremony to my jurisdiction, where he lodged at Kaiyuan Temple, and I received the Dharma morning and evening. I withdrew and recorded it, getting one or two parts in ten, and wore it as a mind seal, not daring to promulgate it. Now I fear that its spiritually penetrating essential meaning will not be heard in the future, and so I have brought it forth and given it to his disciple, the monk Taizhou Fajian, to return to the old mountain's Guangtang Temple and ask the elders and assembly: how does it compare with what they used to hear in person in the past? Respectfully recorded on the eighth day of the tenth month of the eleventh year of the Dazhong era of the Great Tang. (From here on each section records a date; it is now deleted as redundant.)

諸佛與一切眾生。唯是一心更無別法。此心無始已來不曾生不曾滅。不青不黃無形無相。不屬有無。不計新舊。非長非短非大非小。超過一切限量名言蹤跡對待。當體便是。動念即差。猶如虛空無有邊際不可測度。惟此一心即是佛。佛與眾生更無差異。但是眾生著相外求轉失。使佛覓佛。將心捉心。窮劫盡形終不能得。不知息念忘慮佛自現前○此心即是佛。佛即是眾生。眾生即是佛。佛即是心。為眾生時此心不減。為諸佛時此心不添。乃至六度萬行河沙功德。本自具足不假修添。遇緣則施。緣息則寂。若不決定信此。而欲著相修行以求功用。皆是妄想與道相乖。此心即是佛。更無別佛。亦無別心。此心淨明猶如虛空。無一點相貌。舉心動念即乖法體。即為著相。無始來無著相。佛修六度萬行欲求成佛。即是次第無始來無次第佛。但悟一心更無少法可得。此則真佛。佛與眾生一心無異。猶如虛空無雜無壞。如大日輪照四天下。日照之時明遍天下。虛空不曾明。日沒之後暗遍天下。虛空不曾暗。明暗之景自相凌奪。虛空之性廓然不變。佛與眾生心亦如此。若觀佛作清淨光明解脫之相。觀眾生作垢濁闇昧生死之相。此人作此解。歷河沙劫終不得菩提。即是著相之故。唯此一心。更無微塵許少法可得。即是佛。今學道人不悟此心體。便於心上生心。向外求佛著相修行。皆是惡法非菩提道○供養十方諸佛。不如供養一無心人不可得。無心者無一切心也。如如之體。內外如木石不動不轉。內外如虛空不塞不礙。無能無所。無方所。無相貌無得失。趣者不敢入。此法恐落空。無棲泊處故望涯而退。文殊當理。普賢當行。理者真空無礙之理。行者離相無盡之行。觀音當大慈。勢至當大智。維摩淨名也。淨者性也。名者相也。性相不異號為淨名。諸大菩薩所表者。人皆有之不離一心。悟之即是。今學道人不向自心中悟。

All Buddhas and all sentient beings are only the one mind, with no other dharma. This mind has since beginningless time never been born and never perished; it is not blue or yellow, has no shape or form, does not belong to existence or non-existence, does not count as new or old, is neither long nor short, neither large nor small, and surpasses all limits, names, traces, and oppositions. It is right here; to stir a thought is to err. It is like space, without boundary, immeasurable. Only this one mind is Buddha. There is no difference between Buddha and sentient beings. But sentient beings cling to characteristics and seek outward, and so they lose it more. Using Buddha to seek Buddha, using mind to grasp mind, through all kalpas to the end of their forms they can never attain it. They do not know that when thoughts cease and concerns are forgotten, Buddha appears of himself. This mind is Buddha, Buddha is sentient beings, sentient beings are Buddha, and Buddha is mind. When a sentient being, this mind is not diminished; when a Buddha, this mind is not increased. Even the six perfections and ten thousand practices, and merit as numerous as the Ganges sands, are originally complete and need no cultivation to add. Meeting conditions, one gives; when conditions end, it is still. If one does not firmly believe this and wishes to cling to characteristics, practice, and seek effects, it is all delusion and contrary to the Way. This mind is Buddha; there is no other Buddha, and no other mind. This mind, pure and bright like space, has not a single mark or appearance. To stir the mind and raise a thought is to deviate from the Dharma body, and is clinging to characteristics. From beginningless time there has been no Buddha who clung to characteristics. Cultivating the six perfections and ten thousand practices in hope of becoming a Buddha is a sequence. From beginningless time there has been no Buddha of sequence. Only awaken to the one mind, with not the slightest dharma to be attained, and this is the true Buddha. Buddha and sentient beings are of one mind without difference, like space, without mixture or destruction. It is like the great sun wheel illuminating the four continents: when the sun shines, brightness fills the world, yet space has never been bright; after the sun sets, darkness fills the world, yet space has never been dark. The scenes of brightness and darkness displace one another, but the nature of space is vast and unchanging. The minds of Buddha and sentient beings are like this too. If one regards Buddha as having the appearance of pure bright liberation and sentient beings as having the appearance of defiled, murky, dim birth and death, then a person with this understanding will pass through kalpas as numerous as the Ganges sands and never attain bodhi, because of clinging to characteristics. Only this one mind, with not even a speck of dust's worth of dharma to be attained, is Buddha. Now those who study the Way do not awaken to this substance of mind, and so give rise to mind on top of mind, seek Buddha outside, cling to characteristics, and practice; all this is evil dharma and not the path of bodhi. To make offerings to the Buddhas of the ten directions is not as good as making offerings to one person of no mind. It cannot be attained. No-mind means being without any mind. The substance of suchness is like wood and stone inside and out, unmoving and unturning; inside and out it is like space, unblocked and unobstructed. There is no one able and nothing acted upon, no direction or place, no appearance, no gain or loss. Those who set out do not dare enter this dharma, fearing they will fall into emptiness without a place to rest, and so they look to the shore and retreat. Manjushri stands for principle and Samantabhadra for practice. Principle is the principle of true emptiness without obstruction. Practice is the inexhaustible practice free of characteristics. Avalokitesvara stands for great compassion and Mahasthamaprapta for great wisdom. Vimalakirti is Pure Name. Pure is nature, name is characteristic. Nature and characteristic are not different, and so he is called Pure Name. What the great bodhisattvas represent, everyone has, not apart from the one mind. To awaken to it is it. Now those who study the Way do not awaken in their own minds,

乃於心外求著相取境。皆與道背。恆河沙者佛說是沙。此沙諸佛菩薩釋梵諸天步履而過。沙亦不喜。牛羊蟲蟻蹈踐而行。沙亦不怒。珍寶馨香沙亦不貪。糞溺臭穢沙亦不惡○此心即無心之心。離一切相。眾生諸佛更無差殊。但能無心便是究竟。學道人。若不直下無心累劫修行終不成道。被三乘功行拘繫不得解脫。然證此心有遲疾。有聞法一念便得無心者。有至十信十住十行十迴向乃得無心者。有至十地乃得無心者。長短得無心即住更無可修。更無可證。實無所得真實不虛。一念而得與十地而得者。功用恰齊更無深淺。只是歷劫枉受辛勤耳。造惡造善皆是著相。著相造惡枉受輪迴。著相造善枉受勞苦。總不如言下自認取本法。此法即心心外無法。此心即法法內無心。心自無心。亦無無心者。將心無心心即成有。默契而已。絕諸思量。故曰。言語道斷心行處滅。此心是本源清淨佛。人皆有之。蠢動畜生與諸佛菩薩一體不異。只為妄想分別造種種業。果本佛上實無一物。虛通寂靜明妙安樂而已。深自悟認。直下便是圓滿具足更無所欠。縱三僧祇精進修行歷諸地位。及一念證時。只證元來自佛。向上更不添得一物。卻觀歷劫功用總是夢中妄為。故如來雲。我於阿耨菩提實無所得。若妄有所得。然燈即不與授記。又云。是法平等無有高下。是名菩提。即此本源清淨心。與眾生諸佛世界山河有相無相遍十方界。一切平等無彼我相。此本源清淨心。常自圓明遍照。世人不悟只認見聞覺知為心。為見聞覺知所覆。所以不覩精明本體。但直下無心本體自現。如大日輪升於虛空遍照十方更無障礙。故學道人惟認見聞覺知為動作。空卻見聞覺知。即心路絕無入處。但於見聞覺知處認本心。然本心不屬見聞覺知。亦不離見聞覺知。但莫於見聞覺知上起見解。莫於見聞覺知上動念。亦莫離見聞覺知覓心。亦莫捨見聞覺知取法。

...then seeking outside the mind, clinging to forms and grasping at objects, all go against the Way. As for the sands of the Ganges, the Buddha spoke of these sands. Buddhas, bodhisattvas, Indra, Brahma and the gods walk over this sand, and the sand is not pleased; cattle, sheep, insects and ants trample it, and the sand is not angered; it does not covet treasures and fragrances, nor loathe dung, urine and foulness. ○ This mind is the mind of no-mind, apart from all forms. Sentient beings and Buddhas are no different at all. If one can only have no mind, that is the ultimate. If a student of the Way does not directly have no mind, though he practices for countless eons he will never accomplish the Way, bound by the efforts and practices of the Three Vehicles, unable to be liberated. Yet there is fast and slow in realizing this mind: some hear the Dharma and at a single thought attain no-mind; some reach no-mind only at the ten faiths, ten abidings, ten practices and ten dedications; some reach no-mind only at the ten grounds. However long it takes, once one attains no-mind one abides there, with nothing further to cultivate, nothing further to realize, truly nothing attained, real and not false. One who attains it in a single thought and one who attains it at the ten grounds are exactly equal in effort, with no deeper or shallower, only that one has wasted toil through the eons. Doing evil and doing good are both clinging to forms. Doing evil while clinging to forms, one wastes rebirths; doing good while clinging to forms, one wastes toil. None of it compares with recognizing one's own original Dharma at the very words. This Dharma is the mind, and outside the mind there is no Dharma. This mind is the Dharma, and within the Dharma there is no mind. The mind itself is no-mind, and there is also no one who has no-mind. To take the mind as no-mind makes the mind into something existing. It is only a silent accord, cutting off all thinking. Therefore it is said: the path of words is cut off, and the place of mental activity is extinguished. This mind is the originally pure Buddha, and everyone has it. Wriggling creatures and animals are one body with Buddhas and bodhisattvas, not different; only through deluded discrimination do they make all kinds of karmic fruits. On the original Buddha there is truly not a single thing; it is empty, penetrating, still, bright, wonderful and blissful, that is all. If one deeply awakens and recognizes it, it is right here, complete and sufficient, lacking nothing. Even if one practices diligently through three asamkhyeya eons, passing through all the grounds, when one realizes it in a single thought, one only realizes the original Buddha oneself, and adds not a single thing above it. Looking back on the efforts of the eons, they are all deluded actions in a dream. So the Tathagata said: I truly attained nothing in anuttara-samyak-sambodhi. If one falsely had something attained, Dipamkara would not have given a prediction. He also said: this dharma is equal, without high or low, and this is called bodhi. This very originally pure mind, together with sentient beings, Buddhas, worlds, mountains and rivers, form and formlessness, pervades the ten directions, all equal, without the marks of self and other. This originally pure mind is always perfectly bright and illuminating everywhere. Worldly people do not awaken, and only take seeing, hearing, feeling and knowing as the mind, covered by seeing, hearing, feeling and knowing, so they do not see the essential bright original substance. If one simply has no mind directly, the original substance appears of itself, like the great sun rising in the sky and illuminating the ten directions without any obstruction. So students of the Way only take seeing, hearing, feeling and knowing as movement. If one empties seeing, hearing, feeling and knowing, then the paths of mind are cut off and there is nowhere to enter. One should simply recognize the original mind at the place of seeing, hearing, feeling and knowing. Yet the original mind does not belong to seeing, hearing, feeling and knowing, nor is it apart from them. Just do not give rise to views about seeing, hearing, feeling and knowing, do not stir thoughts about seeing, hearing, feeling and knowing, do not seek the mind apart from seeing, hearing, feeling and knowing, and do not give up seeing, hearing, feeling and knowing to grasp the Dharma.

不即不離不住不著。縱橫自在無非道場○世人聞道。諸佛皆傳心法。將謂心上別有一法可證可取。遂將心覓法。不知心即是法法即是心。不可將心更求於心。歷千萬劫終無得日。不如當下無心便是本法。如力士額珠隱於額內。向外求覓周行十方。終不能得。智者指之。當時自見本珠如故。學道人迷自本心不認為佛。遂向外求覓起功用行。依次第證果位。歷劫勤求元不成道。不如當下無心。決定知一切法本無所有亦無所得。無住無依無能無所。不動妄念便證菩提。及證道時只證本心佛。歷劫功用並是虛修。如力士得珠時。只得本額珠。不關向外尋求之力故。佛言。我於阿耨菩提實無所得。恐人不信故。引五眼所見五語。所言真實不虛是第一義諦○學道人勿疑。四大為身。四大無我。我亦無主。故知此身無我亦無主。五陰無我亦無主。故知此心無我亦無主。六根六塵六識和合生滅亦復如是。十八界既空一切皆空。唯有本心蕩然清淨。有識食有智食。四大之身飢瘡為患。隨事給養不生貪著。謂之智食。恣情取味妄生分別。唯求適口不生厭離。謂之識食。聲聞者。因聲得悟謂之聲聞。但不了自心。於聲教上起解。或因神通。或因瑞相語言運動。聞有菩提涅槃三阿僧祇劫修成佛道。皆屬聲聞道。謂之聲聞佛。惟直下頓了自心本來是佛。無一法可得。無一行可修。此是無上道。此是真如佛。學道人只怕一念有即與道隔矣。念念無相念念無為。即是佛。學道人若欲得成佛。一切佛法總不用學。惟學無求無著。無求則心不生。無著則心不染。不生不染即是佛。八萬四千法門對八萬四千煩惱。是教化接引門。本無一法。離即是法。知離者是佛。但離一切煩惱是無法可得○學道人慾得知要訣。但莫於心上著一物。言佛法身猶如虛空。此是喻法身即虛空。虛空即法身。常人將謂法身遍於虛空處。虛空中含容法身。不知虛空即法身。

Neither identical nor apart, neither dwelling nor clinging, free to move vertically and horizontally, nothing is not the place of the Way. ○ Worldly people hear that all the Buddhas transmit the Dharma of mind, and suppose that there is another dharma on the mind that can be realized and grasped, and so use the mind to seek the Dharma. They do not know that the mind is the Dharma and the Dharma is the mind. One cannot use the mind to seek the mind again; through ten thousand million eons there will never be a day of attaining it. It is better to have no mind right now, and that is the original Dharma. It is like the strongman's forehead jewel hidden within his forehead; he sought it outside and traveled through the ten directions but never found it. A wise man pointed it out, and at that moment he saw the original jewel as before. The student of the Way, deluded about his own original mind, does not recognize it as Buddha, and so seeks outside, begins efforts and practices, realizes the fruit stages in sequence, and seeks diligently through the eons but in the end does not attain the Way. It is better to have no mind right now, and know decisively that all dharmas originally have nothing, nothing to be attained, no abiding and no reliance, no subject and no object. If one does not stir deluded thoughts, one realizes bodhi. When one realizes the Way, one only realizes the original-mind Buddha. The efforts of the eons were all vain cultivation. Just as when the strongman found the jewel, he only found his original forehead jewel and it had nothing to do with the effort of seeking outside. So the Buddha said: I truly attained nothing in anuttara-samyak-sambodhi. For fear that people would not believe, he cited what is seen by the five eyes and spoken by the five kinds of speech, as real and not false, the first-meaning truth. ○ Students of the Way, do not doubt the four elements as the body. The four elements have no self and the self has no master, so know that this body has no self and no master. The five aggregates have no self and no master, so know that this mind has no self and no master. The arising and ceasing of the six faculties, six objects and six consciousnesses in combination is also so. Since the eighteen realms are empty, everything is empty. Only the original mind remains, vast and pure. There is food of consciousness and food of wisdom. For the body of the four elements, hunger is an affliction like a sore; supplying it as the situation requires without giving rise to greed is called food of wisdom. To indulge one's feelings in taking flavors, falsely generating discrimination, seeking only what suits the mouth and giving rise to no aversion, is called food of consciousness. A hearer is one who gains awakening through sound and is called a hearer. But he does not understand his own mind and gives rise to interpretation upon sound teaching. Or through supernormal powers, auspicious signs, speech or movement, hearing that there is bodhi and nirvana and that one becomes a Buddha after three asamkhyeya eons of cultivation, all belongs to the path of hearers and is called the hearer's Buddha. Only to understand directly and suddenly that one's own mind is originally Buddha, with not a single dharma to be attained and not a single practice to cultivate, this is the unsurpassed Way, this is the Thusness Buddha. The student of the Way fears only a single thought of existence, which separates him from the Way. Thought after thought without form, thought after thought without action, that is Buddha. If a student of the Way wishes to become a Buddha, he need not study any Buddhist teachings at all, only learn not to seek and not to cling. Without seeking, the mind does not arise; without clinging, the mind is not defiled. Not arising and not defiled is Buddha. The eighty-four thousand Dharma gates answer the eighty-four thousand afflictions; they are gates of teaching and guidance. Originally there is not a single dharma. Separation is itself the Dharma. One who knows separation is Buddha. Simply to be separate from all afflictions is to have no dharma that can be attained. ○ A student of the Way who wishes to know the key need only not put a single thing on the mind. It is said that the Buddha's Dharma body is like empty space; this is a metaphor that the Dharma body is empty space and empty space is the Dharma body. Ordinary people suppose that the Dharma body pervades empty space and that empty space contains the Dharma body, not knowing that empty space is the Dharma body,

法身即虛空也。若定言有虛空。即虛空不是法身。定言有法身。即法身不是虛空。但不作虛空解。虛空即法身。不作法身解。法身即虛空。虛空與法身無異相。佛與眾生無異相。生死涅槃無異相。煩惱菩提無異相。離一切相即是佛。凡夫取境。道人取心。心境雙忘乃是真法。忘境猶易忘心至難。人不敢忘心。是恐落空無撈摸處。不知空本無空唯一真界耳○此靈覺性無始以來與空虛同壽。未曾生未曾滅。未曾有未曾無。未曾穢未曾淨。未曾喧未曾寂。未曾少未曾老。無方所無內外。無數量無形相。無色像無音聲。不可覓不可求。不可以智識解。不可以言語取。不可以景物會。不可以功用到。諸佛菩薩與一切蠢動眾生同大涅槃性。性即是心。心即是佛。佛即是法。一念離真皆為妄想。不可以心更求於心。不可以佛更求於佛。不可以法更求於法。故修道人直下無心默契。擬心即差。以心傳心此為正見。慎勿向外逐境為心。是認賊為子。為有貪瞋痴即立戒定慧。本無煩惱焉有菩提。故祖師雲。佛說一切法。為除一切心。我無一切心。何用一切法。本源清淨佛上更不得著一物。譬如虛空。雖以無量珍寶莊嚴。終不能住。佛性同虛空。雖以無量智慧功德莊嚴。終不能住。但迷本性轉不見耳○所謂心地法門。萬法皆依此心建立。遇境即有。無境即無。不可於淨性上專作境解。所言定慧鑑用歷歷寂寂惺惺。見聞覺知皆境上作解。暫為中下人說即得。若欲親證。皆不可作如此解。盡是境縛。法有沒處沒於有地。但於一切法不作有見。即見法○自達磨大師到中國。唯說一性。唯傳一法。以佛傳佛不說餘佛。以法傳法不說餘法。法即不可說之法。佛即不可取之佛。乃是本源清淨心也。唯此一事實餘二則非真。般若為慧。此慧即無相之本也○凡夫不趣道。唯恣六情乃行六道。即學道後。一念計生死。即落諸魔道。一念起諸見。

and the Dharma body is empty space. If one insists that there is empty space, then empty space is not the Dharma body. If one insists that there is a Dharma body, then the Dharma body is not empty space. If one does not interpret it as empty space, empty space is the Dharma body. If one does not interpret it as the Dharma body, the Dharma body is empty space. Empty space and the Dharma body have no different mark, Buddhas and sentient beings have no different mark, birth-and-death and nirvana have no different mark, affliction and bodhi have no different mark. To be apart from all marks is Buddha. Ordinary people grasp objects, and people of the Way grasp the mind. When both mind and object are forgotten, that is the true Dharma. To forget objects is still easy; to forget the mind is extremely hard. People dare not forget the mind because they fear falling into emptiness with nothing to hold on to. They do not know that emptiness is originally not empty, and is only the one true realm. ○ This spiritual awareness-nature has lived as long as empty space since beginningless time; it has never been born and never extinguished, never existed and never been non-existent, never defiled and never pure, never noisy and never still, never young and never old. It has no place, no inside and outside, no number or measure, no shape, no color or image, no sound. It cannot be sought, cannot be pursued, cannot be understood by knowledge, cannot be taken by words, cannot be grasped by scenery, cannot be reached by effort. Buddhas and bodhisattvas and all wriggling sentient beings share the same great nirvana-nature. Nature is mind, mind is Buddha, and Buddha is Dharma. A single thought apart from the true is all delusion. One cannot use the mind to seek the mind again, use Buddha to seek Buddha again, or use Dharma to seek Dharma again. So a practitioner of the Way directly has no mind and silently accords; to intend with the mind is to err. Transmitting mind with mind is the right view. Be careful not to chase objects outward and take them as the mind; this is taking a thief for one's son. Because there are greed, hatred and delusion, discipline, concentration and wisdom are set up. If there were originally no affliction, where would bodhi be? So the Patriarch said: The Buddha spoke all dharmas in order to remove all minds. I have no minds at all; what use are all dharmas? On the originally pure Buddha one cannot place a single thing. For example, empty space, although adorned with immeasurable treasures, can never hold them. Buddha-nature is the same as empty space; although adorned with immeasurable wisdom and merit, it can never hold them. One is only deluded about one's original nature and so turns away and does not see it. ○ What is called the Dharma gate of the mind-ground is that all dharmas are founded on this mind. When objects are met, they exist; when there are no objects, they do not. One must not take the pure nature purely as an object. What is spoken of as the function of concentration and wisdom illuminating, clear, quiet and alert, seeing, hearing, feeling and knowing, are all interpretations made on objects. It may be provisionally said for those of middling or lower capacity. If you wish to realize it personally, none of these interpretations may be made; all are bondage to objects. There is a place where the Dharma sinks, sinking into the ground of existence. If only toward all dharmas one makes no view of existence, then one sees the Dharma. ○ Since Great Master Bodhidharma came to China, he has spoken only of one nature and transmitted only one Dharma. Buddha transmits Buddha without speaking of other Buddhas. Dharma transmits Dharma without speaking of other Dharmas. The Dharma is the Dharma that cannot be spoken, and the Buddha is the Buddha that cannot be grasped, namely the originally pure mind. Only this one thing is real; the other two are not true. Prajna is wisdom, and this wisdom is the root of no-form. ○ Ordinary people do not head toward the Way; they only indulge the six emotions and so go through the six destinies. Even after studying the Way, one who in a single thought calculates birth and death falls into the paths of the demons. One who gives rise in a single thought to views,

即落外道。見有生趣其滅。即落聲聞道。不見有生唯見有滅。即緣覺道。法本不生今亦不滅。不起二見不厭不忻。一切諸法唯一心是。然後乃為佛乘也○凡人皆逐境生心。心隨欣厭。若欲無境當忘其心。心忘則境空。境空則心滅。不忘心而除境。境不可除。只益紛擾耳。故萬法唯心心亦不可得。復何求哉○學般若法人。不見一法可得。絕意三乘。唯一真實。不可證得。謂我能證能得。皆增上慢人也。法華會下拂衣而去者。皆斯徒也。故佛言。我於菩提實無所得。默契而已○凡人慾修證。但觀五蘊皆空四大無我。真心無相不去不來。生時性亦不來。死時性亦不去。湛然圓寂心境一如。但能如此直下頓了。不為三世所拘繫。便出世人也。切不得有分毫趣向。若見善相諸佛來迎。及種種現前亦無心隨去。若見惡相種種現前亦無畏心。但自忘心同於法界。便得自在○凡言化城者。二乘及十地乃至等覺妙覺。皆是權立接引之教。並為化城也。言寶所者。乃真心本佛自性之寶。此寶不屬情量。不可建立。無佛無眾生。無能無所。何處有城。若問此既是化城何處為寶所。寶所不可指。指即有寶所。非真實所也。故云在近而已。在近者。不可定量言之。但當體會契之即是。闡提者信不具也。一切六道眾生。及至二乘不信有佛果。皆謂之斷善根闡提。菩薩深信佛法。不見有大乘小乘佛與眾生同一法性。乃謂之善根闡提。大抵因聲教而悟者名聲聞。觀因緣而悟者名緣覺。若不向自心中悟。雖至成佛亦謂之聲聞佛。學道人於法上悟不於心上悟。雖歷劫修行。終不是本佛。若不心悟乃於法悟。即是輕心重法。遂成逐塊。忘於本心故。但契本心不用求法。心即法也○凡人多謂境礙心。謂事礙理。常欲逃境以安心屏事以存理。不知乃是心礙境理礙事。但令心空境自空。但令理寂事自寂。勿倒用心也○凡人多不肯空心恐落空。

falls into the outside paths. One who sees birth and heads toward extinction falls into the way of the hearers. One who does not see birth and sees only extinction is on the path of the solitary realizers. The Dharma is originally unborn and now is also not extinguished. Not giving rise to two views, neither disliking nor delighting, all dharmas are only this one mind, and only then is it the Buddha vehicle. ○ Ordinary people all give rise to mind by chasing objects, and the mind follows delight and aversion. If you wish to have no objects, you must forget your mind. When the mind is forgotten the objects are empty, and when objects are empty the mind is extinguished. If you do not forget the mind but remove objects, the objects cannot be removed and it only increases confusion. So the ten thousand dharmas are only mind, and the mind also cannot be found; what is there further to seek? ○ One who studies the prajna Dharma sees no dharma that can be attained. He cuts off the intention for the Three Vehicles; there is only the one reality, which cannot be realized or attained. To say one can realize or attain is the arrogance of the overweening. Those who flicked their sleeves and left the assembly of the Lotus were of this kind. So the Buddha said: I truly attained nothing in bodhi; it is only silent accord. ○ Ordinary people who wish to cultivate and realize need only observe that the five aggregates are all empty and the four elements have no self. The true mind has no form, no going and no coming. At birth the nature does not come, and at death the nature does not go. Serenely perfect and still, mind and object are one. If one can directly and suddenly understand in this way, not bound by the three times, one is a person who has left the world. One must not have even a hair's breadth of inclination. If one sees good signs, Buddhas coming to receive one, and all kinds of things appearing, one should also have no mind to follow them. If one sees bad signs of all kinds appearing, one should also have no mind of fear. Simply forget the mind oneself, be one with the Dharma realm, and one will gain freedom. ○ All that is called the conjured city, the Two Vehicles and the ten grounds up to equal enlightenment and wonderful enlightenment, are all expedient teachings set up for guidance, and all are conjured cities. What is called the treasure place is the treasure of the true mind, the original Buddha's own nature. This treasure does not belong to emotions and measurement and cannot be established. There is no Buddha and no sentient being, no subject and no object; where would there be a city? If one asks: since this is the conjured city, where is the treasure place? The treasure place cannot be pointed to. If it is pointed to, there is a treasure place, which is not the real place. So it is said only to be near. As for being near, it cannot be measured by words; one need only experience it and accord with it. An icchantika is one whose faith is incomplete. All sentient beings of the six destinies, and even those of the Two Vehicles who do not believe in the Buddha fruit, are called icchantikas who have cut off their roots of goodness. A bodhisattva deeply believes the Buddha Dharma and sees no Great Vehicle or Small Vehicle, with Buddha and sentient beings of one Dharma nature, and is called an icchantika of good roots. Generally those who awaken through the teaching of sound are called hearers, and those who awaken by observing causes and conditions are called solitary realizers. If one does not awaken in one's own mind, even if one becomes a Buddha, he is called a hearer's Buddha. One who awakens on the Dharma and not on the mind, though he practices through the eons, will never be the original Buddha. If one does not awaken in mind but awakens in dharma, this is making light of mind and heavy of the Dharma, and thus becomes chasing a clod, forgetting the original mind. Simply accord with the original mind and do not seek the Dharma. The mind is the Dharma. ○ Ordinary people often say that objects obstruct the mind and that affairs obstruct principle, and so always want to flee objects to give peace to the mind and shun affairs to preserve principle, not knowing that it is the mind that obstructs objects and principle that obstructs affairs. Just make the mind empty and objects are empty of themselves. Just make principle still and affairs are still of themselves. Do not use the mind upside down. ○ Ordinary people often are unwilling to empty the mind, fearing to fall into emptiness.

不知自心本空。愚人除事不除心。智者除心不除事。菩薩心如虛空一切俱捨。所作福德皆不貪著。然捨有三等。內外身心一切俱捨。猶如虛空無所取著。然後隨方應物能所皆忘。是謂大捨。若一邊行道佈德。一邊旋捨無希望。心是謂中捨。若廣修眾善有所希望。聞法知空。遂乃不著是謂小捨。大捨如火燭在前更無迷悟。中捨如火燭在旁。或明或暗。小捨如火燭在後不見坑阱故。菩薩心如虛空。一切俱捨。過去心不可得。是過去捨。現在心不可得。是現在捨。未來心不可得。是未來捨。所謂三世俱捨。自如來付法迦葉以來。以心印心。心心不異。印著空則印不成文。印著物則印不成法。故以心印心心心不異。能印所印俱難契會。故得者少。然心即無心得即無得○佛有三身。法身說自性靈通法。報身說一切清淨法。化身說六度萬行法。法身說法不以語言音聲形相文字。無所說無所證。自性靈通而已。故曰。無法可說是名說法。報身化身皆隨機感現所說法。亦隨事應根以為攝化。皆非真法。故曰報化非真佛。亦非說法者○所言同是一精明分為六和合者。一精明者一心也。六和合者六根各與塵合。眼與色合。耳與聲合。鼻與香合。舌與味合。身與觸合。意與法合。中間生六識為十八界。若了知十八界空無所有。束六和合為一精明。一精明者即心也。學道人皆知此。但不能免作一精明六和合解。遂為法縛不契本心。如來現世欲說一乘真法。則眾生不信興謗沒於苦海。若都不說則佛墮慳貪。不為眾生普捨妙道。遂方便說三乘。乘有大小得有深淺。皆非本法。故云。惟此一乘道餘二即非真。然終未能顯一心法。故召迦葉同法座坐。別付一心離言說法。此一枝法今別行。若能契悟者。便至佛地。

They do not know that their own mind is originally empty. The foolish remove affairs but not the mind; the wise remove the mind but not affairs. A bodhisattva's mind is like empty space, giving up everything. He does not cling to any merit he has made. Yet there are three grades of giving up. To give up all, inner and outer, body and mind, like empty space with nothing to cling to, and then respond to things as they come, forgetting both subject and object, is called great giving up. To practice the Way and spread virtue on one side while giving up on the other, without a mind of hope, is called middling giving up. To cultivate many good deeds with some hope, and then hearing the Dharma and knowing emptiness, to not cling, is called small giving up. Great giving up is like a lamp or torch in front, with no more delusion or awakening. Middling giving up is like a torch at the side, sometimes bright and sometimes dark. Small giving up is like a torch behind, where one does not see the pits and snares. So a bodhisattva's mind is like empty space and gives up everything. The past mind cannot be found, which is giving up the past. The present mind cannot be found, which is giving up the present. The future mind cannot be found, which is giving up the future. This is called giving up the three times together. Since the Tathagata entrusted the Dharma to Kasyapa, mind has sealed mind, and mind after mind has not differed. If the seal is placed on emptiness, the seal does not form a pattern; if the seal is placed on a thing, the seal does not form a Dharma. So mind seals mind, and mind after mind is not different. Both the sealer and the sealed are hard to accord with, so few attain it. Yet the mind is no-mind, and attainment is non-attainment. ○ The Buddha has three bodies. The Dharma body teaches the Dharma of self-nature's spiritual penetration; the reward body teaches the Dharma of all purity; the transformation body teaches the Dharma of the six perfections and myriad practices. The Dharma body's teaching does not use language, sound, form or letters; nothing is said and nothing is realized, only the self-nature's spiritual penetration. So it is said: there is no Dharma to speak, and this is called speaking the Dharma. The reward body and transformation body appear according to the response to capacities, and what they speak is also adapted to circumstances and faculties for gathering and teaching; all are not the true Dharma. So it is said: the reward and transformation bodies are not the true Buddha, nor are they the speaker of the Dharma. ○ What is said about it being one bright essence divided into six unions: the one bright essence is the one mind. The six unions are each of the six faculties joining with its object. The eye joins with form, the ear with sound, the nose with smell, the tongue with taste, the body with touch, and the mind with dharmas. In between arise the six consciousnesses, making the eighteen realms. If one clearly knows that the eighteen realms are empty and have nothing, one binds the six unions into one bright essence. The one bright essence is the mind. Students of the Way all know this, but they cannot avoid interpreting it as one bright essence and six unions, and so are bound by the Dharma and do not accord with the original mind. When the Tathagata appeared in the world and wished to speak the true Dharma of the One Vehicle, sentient beings did not believe, and raised slander and sank into the sea of suffering. If he said nothing at all, the Buddha would fall into stinginess and not universally give away the wonderful Way to sentient beings. So he expediently taught the Three Vehicles. Vehicles are large and small and attainments are deep and shallow, and none is the original Dharma. So it is said: only this One Vehicle Way is true, and the other two are not. Yet in the end he could not reveal the Dharma of the one mind, so he called Kasyapa to sit together on the Dharma seat and separately entrusted the Dharma of the one mind apart from words. This branch of the Dharma now goes its own way. If one can accord and awaken to it, one reaches the Buddha ground.

裴休相國傳心偈

Verse of Transmitting the Mind by Chancellor Pei Xiu

予於宛陵鐘陵皆得親黃蘗希運禪師。盡傳心要。乃作傳心偈爾。

At Wanling and Zhongling I personally attended Chan Master Huangbo Xiyun and received the whole essence of mind transmission, and so composed this verse of transmitting the mind.

心不可傳。以契為傳。心不可見。以無為見。契亦無契。

The mind cannot be transmitted, so accord is taken as transmission. The mind cannot be seen, so non-seeing is taken as seeing. Accord too has no accord,

無亦無無。化城不住。迷額有珠。珠是強名。

And non-existence too is not non-existent. Do not dwell in the conjured city; the deluded have a jewel on their forehead. The jewel is a forced name,

城豈有形。即心即佛。佛即無生。直下便是。

How could the city have a form? This mind is Buddha, and Buddha is unborn. Right here is it,

勿求勿營。使佛覓佛。倍費功程。隨法生解。

Do not seek and do not strive. To make Buddha seek Buddha only multiplies the toil. If one gives rise to interpretation following the Dharma,

即落魔界。凡聖不分。乃離見聞。無心似鏡。

One falls into the realm of demons. Without dividing the ordinary and holy, one leaves seeing and hearing. No-mind is like a mirror,

與物無競。無念似空。無物不容。三乘外法。

Not contending with things. No-thought is like space, containing everything. The Dharma beyond the Three Vehicles,

歷劫希逢。若能如是。是出世雄。

Is hoped for only after eons. If one can be like this, one is a hero who leaves the world.

甞聞。河東大士親見高安導師傳心要。於當年著偈章而示後。頓開聾瞽。煥若丹青。予惜其所遺。綴於本錄雲爾。

I once heard that the Great Gentleman of Hedong personally saw the Master of Gao'an, received the essence of mind transmission that year, wrote verses to show later generations, suddenly opening the ears of the deaf and the eyes of the blind, as bright as cinnabar and blue. I cherished what he left behind and have appended it to this record.

慶曆戊子歲南宗字天真者題

In the wuzi year of Qingli, written by Tianzhen of the Southern School.

(傳心法要內改十一處。除落三字添入九字。並按四家錄並別錄為據也)

(In the Essentials of Transmitting the Mind, eleven places have been changed, three characters removed and nine characters added, all on the basis of the Records of Four Masters and the separate record.)

懷讓禪師第三世下六十一人

Sixty-one people of the third generation below Chan Master Huairang

池州南泉普願禪師法嗣一十七人湖南長沙景岑禪師

Seventeen Dharma heirs of Chan Master Puyuan of Nanquan in Chizhou. Chan Master Jingcen of Changsha in Hunan

荊南白馬曇照禪師

Chan Master Tanzhao of Baima in Jingnan

終南山雲際師祖禪師

Chan Master Shizu of Yunji on Zhongnan Mountain

鄧州香嚴下堂義端禪師

Chan Master Yiduan of Xiayantang, Xiangyan in Dengzhou

趙州東院從諗禪師

Chan Master Congshen of Dongyuan in Zhaozhou

池州靈鷲閑禪師

Chan Master Xian of Lingjiu in Chizhou

鄂州茱萸山和尚

Venerable of Zhuyu Mountain in Ezhou

衢州子湖利蹤禪師

Chan Master Lizong of Zihu in Quzhou

洛京嵩山和尚

Venerable of Mount Song in Luojing

日子和尚

Venerable Rizi

蘇州西禪和尚

Venerable of Xichan in Suzhou

宣州刺史陸亙池州行者甘贄(已上一十三人見錄)

Lu Gen, prefect of Xuanzhou. Gan Zhi, a lay practitioner of Chizhou (the above thirteen are recorded)

資山存制禪師

Chan Master Cunzhi of Zishan

江陵道弘禪師

Chan Master Daohong of Jiangling

宣州玄極禪師

Chan Master Xuanji of Xuanzhou

新羅國道均禪師(已上四人無機緣語句不錄)

Chan Master Daojun of Silla (the above four have no encounter dialogues and are not recorded)

杭州鹽官齊安禪師法嗣八人襄州關南道常禪師

Eight Dharma heirs of Chan Master Qi'an of Yanguan in Hangzhou. Chan Master Daochang of Guannan in Xiangzhou

洪州雙嶺玄真禪師

Chan Master Xuanzhen of Shuangling in Hongzhou

杭州徑山鑒宗禪師(已上三人見錄)

Chan Master Jianzong of Jingshan in Hangzhou (the above three are recorded)

唐宣宗皇帝

Emperor Xuanzong of Tang

白雲曇靖禪師

Chan Master Tanjing of Baiyun

潞府淥水文舉禪師

Chan Master Wenju of Lushui in Lufu

新羅品日禪師

Chan Master Pinri of Silla

壽州建宗禪師(已上五人無機緣語句不錄)

Chan Master Jianzong of Shouzhou (the above five have no encounter dialogues and are not recorded)

婺州五洩山靈默禪師法嗣四人福州龜山正原禪師(一人見錄)

Four Dharma heirs of Chan Master Lingmo of Wuxie Mountain in Wuzhou. Chan Master Zhengyuan of Guishan in Fuzhou (one recorded)

甘泉寺曉方禪師

Chan Master Xiaofang of Ganquan Temple

明州棲心寺藏奐禪師

Chan Master Zanghuan of Qixin Temple in Mingzhou

甘泉寺元遂禪師(已上三人無機緣語句不錄)

Chan Master Yuansui of Ganquan Temple (the above three have no encounter dialogues and are not recorded)

洛京佛光寺如滿禪師法嗣一人杭州刺史白居易(一人見錄)

One Dharma heir of Chan Master Ruman of Foguang Temple in Luojing. Bai Juyi, prefect of Hangzhou (one recorded)

明州大梅山法常禪師法嗣三人新羅國迦智禪師

Three Dharma heirs of Chan Master Fachang of Damei Mountain in Mingzhou. Chan Master Jiazhi of Silla

杭州天龍和尚(已上二人見錄)

Venerable Tianlong of Hangzhou (the above two are recorded)

新羅國忠彥禪師(一人無機緣語句不錄)

Chan Master Zhongyan of Silla (one person, no encounter dialogues, not recorded)

荊州永泰寺靈湍禪師法嗣五人湖南上林戒虛禪師

Five Dharma heirs of Chan Master Lingtuan of Yongtai Temple in Jingzhou. Chan Master Jiexu of Shanglin in Hunan

五臺山秘魔巖和尚

Venerable of Mimo Cliff on Mount Wutai

湖南祇林和尚(已上三人見錄)

Venerable Zhilin of Hunan (the above three are recorded)

呂後山文質禪師

Chan Master Wenzhi of Luhou Mountain

蘇州法河禪師(已上二人無機緣語句不錄)

Chan Master Fahe of Suzhou (the above two have no encounter dialogues and are not recorded)

幽州盤山寶積禪師法嗣二人鎮府普化和尚(一人見錄)

Two Dharma heirs of Chan Master Baoji of Panshan in Youzhou. Venerable Puhua of Zhenfu (one recorded)

鎮州上方和尚(一人無機緣語句不錄)

Venerable Shangfang of Zhenzhou (one person, no encounter dialogues, not recorded)

京兆興善寺惟寬禪師法嗣六人京兆法智禪師

Six Dharma heirs of Chan Master Weikuan of Xingshan Temple in Jingzhao. Chan Master Fazhi of Jingzhao

京兆無表禪師

Chan Master Wubiao of Jingzhao

京兆慧建禪師

Chan Master Huijian of Jingzhao

京兆元淨禪師

Chan Master Yuanjing of Jingzhao

京兆慧光禪師

Chan Master Huiguang of Jingzhao

京兆義宗禪師(已上六人無機緣語句不錄)

Chan Master Yizong of Jingzhao (the above six have no encounter dialogues and are not recorded)

雲水靖宗禪師法嗣二人華州小馬神照禪師

Two Dharma heirs of Chan Master Jingzong of Yunshui. Chan Master Shenzhao of Xiaoma in Huazhou

華州道圓禪師(已上二人無機緣語句不錄)

Chan Master Daoyuan of Huazhou (the above two have no encounter dialogues and are not recorded)

潭州龍牙山圓暢禪師法嗣二人嘉禾藏廙禪師(一人見錄)

Two Dharma heirs of Chan Master Yuanchang of Longya Mountain in Tanzhou. Chan Master Zangyi of Jiahe (one recorded)

羊腸藏樞禪師(一人無機緣語句不錄)

Chan Master Zangshu of Yangchang (one person, no encounter dialogues, not recorded)

汾州無業國師法嗣二人鎮州常貞禪師

Two Dharma heirs of National Master Wuye of Fenzhou: Chan Master Changzhen of Zhenzhou

鎮州奉先義禪師(已上二人無機緣語句不錄)

Chan Master Yi of Fengxian in Zhenzhou (the above two have no encounter dialogues and are not recorded)

廬山歸宗寺智常禪師法嗣六人福州芙蓉山靈訓禪師

Six Dharma heirs of Chan Master Zhichang of Guizong Temple on Mount Lu. Chan Master Lingxun of Furong Mountain in Fuzhou

漢南穀城縣高亭和尚

Venerable Gaoting of Gucheng County in Hannan

新羅大茅和尚

Venerable Damao of Silla

五臺山智通禪師(已上四人見錄)

Chan Master Zhitong of Mount Wutai (the above four are recorded)

洪州高安大愚禪師

Chan Master Dayu of Gao'an in Hongzhou

江州刺史李渤(已上二人無機緣語句不錄)

Li Bo, prefect of Jiangzhou (the above two have no encounter dialogues and are not recorded)

魯祖山寶雲禪師法嗣一人雲水和尚(一人無機緣語句不錄)

One Dharma heir of Chan Master Baoyun of Luzu Mountain. Venerable Yunshui (one person, no encounter dialogues, not recorded)

紫玉山道通禪師法嗣一人唐襄州節度使於頔(一人無機緣語句不錄)

One Dharma heir of Chan Master Daotong of Ziyu Mountain. Yu Di, military governor of Xiangzhou in the Tang (one person, no encounter dialogues, not recorded)

華嚴寺智巖禪師法嗣一人黃州齊安和尚(一人見錄)

One Dharma heir of Chan Master Zhiyan of Huayan Temple. Venerable Qi'an of Huangzhou (one recorded)

懷讓第三世下

Third generation below Huairang

前池州南泉普願禪師法嗣

Dharma heirs of Chan Master Puyuan of Nanquan in Chizhou, above

湖南長沙景岑號招賢大師。初住鹿苑為第一世。其後居無定所。但徇緣接物隨請說法。故時眾謂之長沙和尚。上堂曰。我若一向舉揚宗教。法堂裡須草深一丈。我事不獲已。所以向汝諸人道。盡十方世界是沙門眼。盡十方世界是沙門全身。盡十方世界是自己光明。盡十方世界在自己光明裡。盡十方世界無一人不是自己。我常向汝諸人道。三世諸佛共盡法界眾生是摩訶般若光。光未發時汝等諸人。向什麼處委。光未發時尚無佛無眾生消息。何處得山河國土來。時有僧問。如何是沙門眼。師雲。長長出不得。又云。成佛成祖出不得。六道輪迴出不得。僧雲。未審出箇什麼不得。師雲。晝見日夜見星。僧雲。學人不會。師雲。妙高山色青又青。僧問。教中雲。而常處此菩提座。如何是座。師雲。老僧正坐大德正立。僧問。如何是大道。師雲。沒卻汝。僧問。諸佛師是誰。師雲。從無始劫來承誰覆蔭。僧師。未有諸佛已前作麼生。師雲。魯祖開堂亦與師僧東道西說。僧問。學人不據地時如何。師雲。汝向什麼處安身立命。僧雲。卻據地時如何。師雲。拕出死屍著。僧問。如何是異類。師雲。尺短寸長。僧問。如何是諸佛師。師雲。不可更拗直作曲邪。僧雲。請和尚向上說。師雲。闍梨眼瞎耳聾作麼。師遣一僧去問同參會和尚雲。和尚見南泉後如何。會默然。僧雲。和尚未見南泉已前作麼生。會雲。不可更別有也。僧迴舉似師。師示一偈曰。

Jingcen of Changsha in Hunan, titled Great Master Zhaoxian. He first lived at Luyuan as its first abbot. Afterward he had no fixed residence but responded to conditions and received things as they came, teaching on request, so the people of the time called him Venerable Changsha. He ascended the hall and said: "If I were always to hold up and extol the doctrine, the grass in the Dharma hall would be ten feet deep. I have no choice, so I tell you all: the whole world of the ten directions is the eye of a monk, the whole world of the ten directions is the entire body of a monk, the whole world of the ten directions is one's own radiance, the whole world of the ten directions is within one's own radiance, and in the whole world of the ten directions there is not one person who is not oneself. I often tell you all: the Buddhas of the three times together with all beings of the Dharma realm are the light of the great prajna. Before the light has arisen, where do you all rely? Before the light has arisen, there is not even news of Buddhas or sentient beings, so where would mountains, rivers and lands come from?" At that time a monk asked: "What is the eye of a monk?" The Master said: "Long, long, and cannot get out." He also said: "Becoming a Buddha or patriarch cannot get out, the cycle of six destinies cannot get out." The monk said: "I do not know what it is that cannot get out." The Master said: "Seeing the sun by day, seeing the stars by night." The monk said: "I do not understand." The Master said: "Wondrous High Mountain, the color is green and green." A monk asked: "The teachings say 'and always sits on this bodhi seat'; what is the seat?" The Master said: "The old monk sits properly, the great virtue stands properly." A monk asked: "What is the great Way?" The Master said: "It buries you." A monk asked: "Who is the teacher of the Buddhas?" The Master said: "Since beginningless eons, under whose shade have you been?" The monk said: "What was it like before there were Buddhas?" (The original text has 'monk's teacher'; it should follow 'the monk said'.) The Master said: "When Luzu opened his hall, he also talked east and west with the monks." A monk asked: "What is it when the student does not rely on the ground?" The Master said: "Where do you set your body and establish your life?" The monk said: "What about when I rely on the ground again?" The Master said: "Drag out the corpse." A monk asked: "What is the different kind?" The Master said: "A foot is short, an inch is long." A monk asked: "What is the teacher of the Buddhas?" The Master said: "One cannot again twist the straight into the crooked." The monk said: "Please speak, Master, of the upward matter." The Master said: "What are you doing with blind eyes and deaf ears?" The Master sent a monk to ask Venerable Hui, a fellow student: "What was the Venerable's state after seeing Nanquan?" Hui was silent. The monk said: "What about before the Venerable saw Nanquan?" Hui said: "There cannot be another." The monk went back and reported it to the Master. The Master showed a verse, saying:

百丈竿頭不動人雖然得入未為真

The man on top of a hundred-foot pole does not move; though he has entered, it is not yet true.

百丈竿頭須進步十方世界是全身

On top of the hundred-foot pole one must take a step forward; the world of the ten directions is the whole body.

僧問。只如百丈竿頭如何進步。師雲。朗州山澧州水。僧雲。請師道。師雲。四海五湖皇化裡。有客來謁。師召曰。尚書。其人應諾。師曰。不是尚書本命。對曰。不可離卻即今秖對別有第二主人。師曰。喚尚書作至尊得麼。彼雲。恁麼總不秖對時。莫是弟子主人否。師曰。非但秖對。與不秖對時。無始劫來是箇生死根本。有偈曰。

A monk asked: "How does one take a step forward on top of a hundred-foot pole?" The Master said: "The mountains of Langzhou, the waters of Lizhou." The monk said: "Please speak, Master." The Master said: "In the four seas and five lakes under imperial transformation." A guest came to visit. The Master called: "Minister." The man responded. The Master said: "That is not the Minister's original name." He replied: "I cannot leave this very response, and have another second master." The Master said: "Can one call the Minister the Supreme Honored One?" He said: "In that case, when I am not responding at all, is it not the disciple's master?" The Master said: "Not only when responding and not responding, but since beginningless eons it has been the root of birth and death." There is a verse saying:

學道之人不識真只為從來認識神

Students of the Way do not know the true, only because they have always recognized the spirit-consciousness.

無始劫來生死本痴人喚作本來身

It is the root of birth and death since beginningless eons, and fools call it the original body.

有秀才看佛名經問曰。百千諸佛但見其名。未審居何國土還化物也無。師曰。黃鶴樓崔顥題後秀才還曾題未。曰未曾。師曰。得閑題一篇何妨。僧問。南泉遷化向什麼處去。師雲。東家作驢西家作馬。僧雲。此意如何。師雲。要騎即騎要下即下。僧皓月問。天下善知識證三德涅槃未。師曰。大德問果上涅槃因中涅槃。曰問果上涅槃。師曰。天下善知識未證。曰為什麼未證。師曰。功未齊於諸聖。曰功未齊聖何為善知識。師曰。明見佛性亦得名為善知識。曰未審功齊何道名證大涅槃。師有偈曰。

A scholar who was reading the Buddha-Names Sutra asked: "Of the hundreds of thousands of Buddhas, one sees only their names; I do not know in which lands they dwell, or whether they transform beings." The Master said: "After Cui Hao inscribed a poem at Yellow Crane Tower, has the scholar inscribed one?" He said: "I have not." The Master said: "What harm in inscribing one when you have the leisure?" A monk asked: "Where did Nanquan go when he passed away?" The Master said: "In the east house he is a donkey, in the west house a horse." The monk said: "What is the meaning?" The Master said: "If you want to ride, ride; if you want to get off, get off." The monk Haoyue asked: "Have the good teachers of the world realized the nirvana of the three virtues?" The Master said: "Great Virtue, are you asking about the nirvana of the fruit or the nirvana of the cause?" He said: "I ask about the nirvana of the fruit." The Master said: "The good teachers of the world have not realized it." He said: "Why have they not realized it?" The Master said: "Their merit is not yet equal to the sages." He said: "If their merit is not equal to the sages, how are they good teachers?" The Master said: "Clearly seeing Buddha-nature may also be called a good teacher." He said: "I do not know when merit is equal to what path one is said to realize great nirvana." The Master had a verse saying:

摩訶般若照解脫甚深法

The illumination of maha-prajna, the liberation of the profound Dharma.

法身寂滅體三一理圓常

The Dharma body is a substance of stillness; the three and one, principle perfect and constant.

欲識功齊處此名常寂光

If you wish to know where merit is equal, this is called the light of eternal stillness.

又曰。果上三德涅槃已蒙開示。如何是因中涅槃。師曰。大德是。又問。教中說幻意是有邪。師曰。大德是何言歟。雲恁麼幻意是無邪。師曰。大德是何言歟。雲恁麼即幻意是不有不無邪。師又曰。大德是何言歟。雲如某三明盡不契於幻意。未審和尚如何。明教中幻意。師曰。大德信一切法不思議否。雲佛之誠言那敢不信。師曰。大德言信。二信之中是何信。雲如某所明二信之中是名緣信。師曰。依何教門得生緣信。大德雲。據華嚴雲。菩薩摩訶薩以無障無礙智慧。信一切世間境界。是如來境界。又華嚴雲。諸佛世尊悉知世法及諸佛法性無差別決定無二。又華嚴雲。佛法世間法。若見其真實一切無差別。師曰。大德所舉緣信教門甚有來處。聽老僧與大德明教中幻意。若人見幻本來真。是則名為見佛人。圓通法法無生滅。無滅無生是佛身。又問。蚯蚓斷為兩段兩頭俱動。佛性在阿那頭。師雲。動與不動是何境界。雲言不幹典非智者所談。只如和尚言。動與不動是何境界。出自何經。師曰。灼然言不幹典非智者所談。大德豈不見首楞嚴經云。當知十方無邊不動虛空。並其動搖地水火風均名六大。性真圓融皆如來藏本無生滅。師有偈雲。

He also said: "The nirvana of the three virtues of the fruit I have already been shown; what is the nirvana of the cause?" The Master said: "Great Virtue is." He asked again: "The teachings say that illusory intention exists, is that so?" The Master said: "What are you saying, Great Virtue?" He said: "Then is illusory intention nonexistent?" The Master said: "What are you saying, Great Virtue?" He said: "Then is illusory intention neither existent nor nonexistent?" The Master said again: "What are you saying, Great Virtue?" He said: "As for me, my three kinds of clarity do not at all accord with illusory intention; I do not know how the Venerable explains the illusory intention in the teachings?" The Master said: "Does Great Virtue believe that all dharmas are inconceivable?" He said: "The Buddha's sincere words, how would I dare not believe?" The Master said: "Great Virtue says he believes; of the two kinds of faith, which faith is it?" He said: "As I understand, of the two kinds of faith, it is called faith by conditions." The Master said: "Relying on which teaching gate does faith by conditions arise?" Great Virtue said: "According to the Avatamsaka: a bodhisattva-mahasattva, with unobstructed wisdom, believes that all worldly realms are the realm of the Tathagata. Also the Avatamsaka says: all Buddhas and World-Honored Ones fully know that worldly dharmas and the nature of the Buddha-dharmas are without difference, certainly not two. Also the Avatamsaka says: Buddha-dharma and worldly dharma, if one sees their true reality, are all without difference." The Master said: "The teaching gate of faith by conditions that Great Virtue cites has indeed a source. Let this old monk explain for Great Virtue the illusory intention in the teachings. If one sees illusion as originally true, that is called a person who sees the Buddha. Perfectly penetrating, dharma after dharma has no arising or ceasing; no ceasing and no arising is the Buddha's body." He also asked: "A worm is cut into two pieces and both ends move; in which end is Buddha-nature?" The Master said: "What realm are moving and not moving?" He said: "Words that do not concern the scriptures are not what the wise discuss. As for the Venerable's saying 'what realm are moving and not moving,' from what sutra does it come?" The Master said: "Indeed, words that do not concern the scriptures are not what the wise discuss. Great Virtue, have you not seen the Surangama Sutra say: know that the boundless immovable space of the ten directions, together with the moving earth, water, fire and wind, are all called the six great elements. The nature is true and perfectly fused, all being the Tathagata-garbha, originally without arising or ceasing." The Master had a verse saying:

最甚深最甚深法界人身便是心

Most profound, most profound, the Dharma realm and the human body are just mind.

迷者迷心為眾色悟時剎境是真心

The deluded take the mind as many forms; when awakened, the lands and realms are the true mind.

身界二塵無實相分明達此號知音

The body and realm, these two dusts, have no real mark; one who clearly penetrates this is called a true friend.

又問。如何是陀羅尼。師指禪床右邊曰。遮箇師僧卻誦得。又問。別有人誦得否。又指禪床左邊曰。遮箇師僧亦誦得。雲某甲為什麼不聞。師曰。大德豈不聞道。真誦無響真聽無聞。雲恁麼則音聲不入法界性也。師曰。離色求觀非正見。離聲求聽是邪聞。雲如何不離色是正見。不離聲是真聞。師乃有偈曰。

He asked again: "What is a dharani?" The Master pointed to the right side of the Chan bed and said: "This monk can recite it." He asked again: "Is there another who can recite it?" He pointed to the left side of the Chan bed and said: "This monk can recite it too." He said: "Why do I not hear it?" The Master said: "Great Virtue, have you not heard it said: true reciting has no sound, true hearing has no hearing." He said: "In that case, sound does not enter the Dharma realm nature?" The Master said: "To seek to see apart from form is not right view, to seek to hear apart from sound is wrong hearing." He said: "Why is it right view not to be apart from form, and true hearing not to be apart from sound?" The Master then spoke a verse:

滿眼本非色滿耳本非聲

Filling the eye is originally not form, filling the ear is originally not sound.

文殊常觸目觀音塞耳根

Manjusri constantly touches the eye, Avalokitesvara plugs the ear-root.

會三元一體達四本同真

Meeting the three origins as one body, penetrating the four roots as the same truth,

堂堂法界性無佛亦無人

The majestic Dharma realm nature has no Buddha and no person.

僧問。南泉雲。貍奴白牯卻知有。三世諸佛不知有。為什麼三世諸佛不知有。師曰。未入鹿苑時猶較些子。僧曰。貍奴白牯為什麼卻知有。師曰。汝爭怪得伊。僧問。和尚繼嗣何人。師曰。我無人得繼嗣。僧曰。還參學也無。師曰。我自參學。僧曰。師意如何。師有偈曰。

A monk asked: "Nanquan said that the cat and the white ox know it, but the Buddhas of the three times do not know it. Why do the Buddhas of the three times not know it?" The Master said: "Before entering Luyuan, it was a bit better." The monk said: "Why do the cat and the white ox know it?" The Master said: "How can you blame them?" A monk asked: "Whom does the Venerable succeed?" The Master said: "I have no one to succeed." The monk said: "Did you also study with teachers?" The Master said: "I studied by myself." The monk said: "What is the Master's intention?" The Master had a verse saying:

虛空問萬象萬象答虛空

Space asks the myriad forms, and the myriad forms answer space.

誰人親得聞木叉丱角童

Who personally gets to hear it? A boy with a topknot who keeps the precepts.

僧問。如何是平常心。師雲。要眠即眠要坐即坐。僧雲。學人不會。師雲。熱即取涼寒即向火。僧問。向上一路請師道。師雲。一口針三尺線。僧雲。如何領會。師雲。益州布揚州絹。僧問。動是法王苗。寂是法王根。如何是法王。師指露柱曰。何不問大士。因庭前向日。仰山雲。人人盡有遮箇事。只是用不得。師雲。恰是請汝用。仰山雲。作麼生用。師乃蹋倒仰山。仰山雲。直下似箇大蟲(長慶雲。前彼此作家。後彼此不作家。乃別雲。邪法難扶)自此諸方謂為岑大蟲。僧問。本來人還成佛也無。師雲。汝見大唐天子還自種田割稻否。僧雲未審是何人成佛。師雲。是汝成佛。僧無語。師雲。會麼。僧雲。不會。師雲。如人因地而倒依地而起。地道什麼。三聖令秀上座問雲。南泉遷化向什麼處去。師雲。石頭作沙彌時參見六祖。秀雲。不問石頭見六祖。南泉遷化向什麼處去。師雲。教伊尋思去。秀雲。和尚雖有千尺寒松。且無抽條石筍。師默然。秀雲。謝和尚答話。師亦默然。秀上坐舉似三聖。三聖雲。若實恁麼猶勝臨濟七步。然雖如此待我更驗看。至明日三聖上問雲。承聞和尚昨日答南泉遷化一則語。可謂光前絕後今古罕聞。師亦默然。僧問。如何是文殊。師雲。牆壁瓦礫是。又問。如何是觀音。師雲。音聲語言是。又問。如何普賢。師雲。眾生心是。又問。如何是佛。師雲。眾生色身是。僧曰。河沙諸佛體皆同。何故有種種名字。師雲。從眼根返源名為文殊。耳根返源名為觀音。從心返源名為普賢。文殊是佛妙觀察智。觀音是佛無緣大慈。普賢是佛無為妙行。三聖是佛之妙用。佛是三聖之真體。用則有河沙假名。體則總名一薄伽梵。僧問色即是空空即是色。此理如何。師偈曰。

A monk asked: "What is the ordinary mind?" The Master said: "When you want to sleep, sleep; when you want to sit, sit." The monk said: "I do not understand." The Master said: "When hot, take coolness; when cold, go to the fire." A monk asked: "Please speak, Master, of the upward path." The Master said: "One needle, three feet of thread." The monk said: "How should I understand?" The Master said: "Cloth from Yizhou, silk from Yangzhou." A monk asked: "Movement is the sprout of the Dharma King, stillness is the root of the Dharma King. What is the Dharma King?" The Master pointed to a pillar and said: "Why not ask the Great Gentleman?" Once, facing the sun in the courtyard, Yangshan said: "Everyone has this matter, but cannot use it." The Master said: "Precisely, I invite you to use it." Yangshan said: "How do I use it?" The Master then kicked Yangshan over. Yangshan said: "Right now you are like a tiger." (Changqing said: "First, they were both masters; later, neither was a master." He also said separately: "Wrong dharma is hard to prop up.") From then on people everywhere called him Tiger Cen. A monk asked: "Will the original person become a Buddha?" The Master said: "Have you ever seen the Son of Heaven of the great Tang plant his own fields and cut the rice himself?" The monk said: "I do not know who becomes a Buddha." The Master said: "You become a Buddha." The monk had no words. The Master said: "Do you understand?" The monk said: "I do not understand." The Master said: "It is like a person who falls because of the ground and rises by relying on the ground. What does the ground say?" Sansheng had the head monk Xiu ask: "Where did Nanquan go when he passed away?" The Master said: "When Shitou was a novice, he visited the Sixth Patriarch." Xiu said: "I am not asking about Shitou visiting the Sixth Patriarch. Where did Nanquan go when he passed away?" The Master said: "Make him think about it." Xiu said: "Though the Venerable has a thousand-foot cold pine, there is no sprouting stalagmite." The Master was silent. Xiu said: "Thank you, Venerable, for the answer." The Master was again silent. The head monk Xiu reported this to Sansheng. Sansheng said: "If it is really so, he surpasses Linji's seven steps. Even so, let me test it further." The next day Sansheng went up and asked: "I hear that the Venerable's reply yesterday about Nanquan's passing was unmatched before and after, rare in ancient and modern times." The Master was also silent. A monk asked: "What is Manjusri?" The Master said: "Walls and tiles and pebbles." He asked again: "What is Avalokitesvara?" The Master said: "Sounds and speech." He asked again: "What is Samantabhadra?" The Master said: "The minds of sentient beings." He asked again: "What is Buddha?" The Master said: "The physical bodies of sentient beings." The monk said: "The bodies of the Buddhas, numerous as the sands of the Ganges, are all the same; why are there various names?" The Master said: "Returning to the source from the eye-root is called Manjusri, returning to the source from the ear-root is called Avalokitesvara, returning to the source from the mind is called Samantabhadra. Manjusri is the Buddha's wondrous observing wisdom, Avalokitesvara is the Buddha's unconditioned great compassion, Samantabhadra is the Buddha's unconditioned wondrous practice. The three sages are the wondrous function of the Buddha, and the Buddha is the true substance of the three sages. In function there are provisional names numerous as the sands of the Ganges; in substance they are altogether named one Bhagavan." A monk asked: "Form is emptiness and emptiness is form. What is the principle?" The Master spoke a verse:

礙處非牆壁通處勿虛空

Where it obstructs it is not a wall; where it penetrates it is not empty space.

若人如是解心色本來同

If a person understands in this way, mind and form are originally the same.

又偈曰。

Another verse says:

佛性堂堂顯現住性有情難見

Buddha-nature is magnificently manifest, but sentient beings who dwell in nature find it hard to see.

若悟眾生無我我面何殊佛面

If one awakens that sentient beings have no self, how does my face differ from the Buddha's face?

僧問。第六第七識及第八識畢竟無體。云何得名轉。第八為大圓鏡智。師有偈曰。

A monk asked: "The sixth, seventh and eighth consciousnesses ultimately have no substance; why is it called transforming the eighth consciousness into the great perfect mirror wisdom?" The Master had a verse saying:

七生依一滅一滅持七生

Seven arise relying on one that ceases, and the one that ceases upholds the seven that arise.

一滅滅亦滅六七永無遷

When the one that ceases is itself extinguished, the sixth and seventh never shift.

又有僧問。蚯蚓斷為兩段兩頭俱動未審佛性在阿那頭。師雲。妄想作麼。僧雲其如動何。師雲。汝豈不知火風未散。僧問。如何轉得山河國土歸自己去。師雲。如何轉得自己成山河國土去。僧雲。不會。師雲。湖南城下好養民。米賤柴多足四隣。其僧無語。師有偈曰。

Another monk asked: "A worm is cut into two pieces and both ends move; I do not know in which end Buddha-nature lies?" The Master said: "What are you doing with deluded thoughts?" The monk said: "What about the movement?" The Master said: "Do you not know that fire and wind have not yet dispersed?" A monk asked: "How does one turn mountains, rivers and lands back into oneself?" The Master said: "How does one turn oneself into mountains, rivers and lands?" The monk said: "I do not understand." The Master said: "Beneath the city of Hunan it is good to nurture the people; rice is cheap, firewood is plentiful, enough for the four neighbors." The monk had no words. The Master had a verse saying:

誰問山河轉山河轉向誰

Who asks about mountains and rivers turning? Toward whom do they turn?

圓通無兩畔法性本無歸

Perfect penetration has no two sides; Dharma-nature originally has no return.

講華嚴大德問。虛空為是定有為是定無。師曰。言有亦得言無亦得。虛空有時但有假有。虛空無時但無假無。雲如和尚所說有何教文。師曰。大德豈不聞。首楞嚴經云。十方虛空生汝心內。猶片雲點太清裡。豈不是虛空生時但生假名。又云。汝等一人發真歸元。十方虛空皆悉消殞。豈不是虛空滅時但滅假名。老僧所以道。有是假有無是假無。又問經云。如淨琉璃中內現真金像此意如何。師曰。以淨琉璃為法界體。以真金像為無漏智體。體能生智智能達體。故云如淨瑠璃中內現真金像。問如何是上上人行處。師曰。如死人眼。雲上上人相見時如何。師曰。如死人手。問善財為什麼無量劫遊普賢身中世界不遍。師曰。爾從無量劫來還遊得遍否。雲如何是普賢身。師曰。含元殿裡更覓長安。問如何是學人心。師曰。盡十方世界是爾心。雲恁麼則學人無著身處也。師曰。是爾著身處。雲如何是著身處。師曰。大海水深又深。雲學人不會。師曰。魚龍出入任升沈。問有人問和尚即隨因緣答。總無人問和尚如何。師曰。困即睡健即起。雲教學人向什麼處會。師曰。夏天赤骨力。冬寒須得被。問亡僧什麼處去也。師有偈雲。

A Great Virtue who lectured on the Avatamsaka asked: "Is empty space definitely existent or definitely nonexistent?" The Master said: "It may be said to exist, and it may be said not to exist. When space exists, it is only a provisional existence; when space does not exist, it is only a provisional nonexistence." He said: "Is there a scriptural text for what the Venerable says?" The Master said: "Great Virtue, have you not heard the Surangama Sutra say: the empty space of the ten directions arises within your mind, like a wisp of cloud dotting the clear sky. Is it not that when space arises it only arises as a provisional name? It also says: when one of you gives rise to the true and returns to the source, the empty space of the ten directions will all vanish. Is it not that when space is extinguished it only extinguishes a provisional name? That is why this old monk says: existence is provisional existence, and nonexistence is provisional nonexistence." He asked again: "The sutra says it is like a true golden image appearing within pure lapis lazuli; what is the meaning?" The Master said: "Pure lapis lazuli is the substance of the Dharma realm, and the true golden image is the substance of undefiled wisdom. Substance can give rise to wisdom, and wisdom can penetrate substance. So it is said to be like a true golden image appearing within pure lapis lazuli." A monk asked: "What is the conduct of the highest of the high?" The Master said: "Like a dead man's eyes." He said: "What is it like when the highest of the high meet?" The Master said: "Like a dead man's hands." A monk asked: "Why did Sudhana, in countless eons, wander in the world within Samantabhadra's body without covering all of it?" The Master said: "Have you, in countless eons, wandered through all of it?" He said: "What is Samantabhadra's body?" The Master said: "Seeking Chang'an again within the Hanyuan Hall." A monk asked: "What is the student's mind?" The Master said: "The whole world of the ten directions is your mind." He said: "In that case the student has nowhere to place his body." The Master said: "That is where you place your body." He said: "What is the place to place the body?" The Master said: "The sea water is deep and deeper." He said: "I do not understand." The Master said: "Fish and dragons come and go, rising and sinking as they wish." A monk asked: "When someone asks the Venerable, you answer according to circumstances. What are you like when no one asks?" The Master said: "When tired, sleep; when strong, rise." He said: "Where should I understand it?" The Master said: "In summer, bare bones; in the cold of winter, one must have a quilt." A monk asked: "Where does a deceased monk go?" The Master had a verse saying:

不識金剛體卻喚作緣生

Not recognizing the diamond substance, one calls it arising by conditions.

十方真寂滅誰在復誰行

The ten directions are truly still and extinct; who is there, and who goes?

南泉有真讚雲。

Nanquan had a portrait eulogy saying:

堂堂南泉三世之源金剛常住

Majestic Nanquan, the source of the three times. The diamond is ever-abiding,

十方無邊生佛無盡現已卻還

The ten directions boundless. Sentient beings and Buddhas are inexhaustible; now appearing, he returns again.

南泉久住投機偈。

Nanquan's verse of accord after long residence.

今日還鄉入大門南泉親道遍乾坤

Today I return home and enter the great gate; Nanquan himself says it fills heaven and earth.

法法分明皆祖父迴頭慚愧好兒孫

Each dharma is clear, all of them ancestors; turning my head, I am ashamed before good descendants.

師答曰。

The Master replied:

今日投機事莫論南泉不道遍乾坤

Do not speak of today's accord; Nanquan does not say it fills heaven and earth.

還鄉盡是兒孫事祖父從來不入門

Returning home is all the matter of descendants; the ancestors have never entered the gate.

師又有勸學偈雲。

The Master also had an exhortation verse to students, saying:

萬丈竿頭未得休堂堂有路少人遊

On top of a ten-thousand-foot pole there is still no rest; the majestic road is there, but few travel it.

禪師願達南泉去滿目青山萬萬秋

Chan masters, if you wish to reach Nanquan, the green mountains fill the eye through ten thousand autumns.

因臨濟和尚雲。赤肉團上有無位真人。師乃有偈雲。

When Venerable Linji said that on the lump of red flesh there is a true person of no rank, the Master composed a verse:

萬法一如不用揀一如誰揀誰不揀

The ten thousand dharmas are one suchness and need not be picked; in one suchness, who picks and who does not?

即今生死本菩提三世如來同箇眼

Right now birth and death are originally bodhi; the Tathagatas of the three times share the same eye.

師誡人斫松竹。偈雲。

The Master admonished someone who was cutting pines and bamboo, with a verse saying:

千年竹萬年松枝枝葉葉盡皆同

Thousand-year bamboo, ten-thousand-year pine, every branch and leaf all the same.

為報四方玄學者動手無非觸祖公

I tell the students of the mysterious in the four quarters: every move you make touches the ancestors.

荊南白馬曇照禪師常雲。快活快活。及臨終時叫苦苦。又云。閻羅王來取我也。院主問曰。和尚當時被節度使拋向水中神色不動。如今何得恁麼地。師舉枕子云。汝道當時是如今是。院主無對(法眼代雲。此時但掩耳出去)。

Chan Master Tanzhao of Baima in Jingnan always said: "Happy, happy." When he was dying he cried: "Bitter, bitter." He also said: "King Yama has come to take me." The temple steward asked: "Venerable, when you were thrown into the water by the military governor, your expression did not change; why is it like this now?" The Master held up his pillow and said: "Do you say it was right then, or right now?" The steward had no reply (Fayan answered in his place: "At this moment, just cover your ears and go out.").

終南山雲際師祖禪師。初在南泉時。問雲。摩尼珠人不識。如來藏裡親收得。如何是藏。南泉雲。與汝來往者是藏。師雲。不來往者如何。南泉雲。亦是藏。又問。如何是珠。南泉召雲師祖。師應諾。南泉雲。去汝不會我語。師從此信入。

Chan Master Shizu of Yunji on Zhongnan Mountain. When he first was with Nanquan he asked: "The mani jewel is not recognized by people; it is personally held within the Tathagata-garbha. What is the garbha?" Nanquan said: "What comes and goes with you is the garbha." The Master said: "What about what does not come and go?" Nanquan said: "That too is the garbha." He asked again: "What is the jewel?" Nanquan called: "Shizu." The Master answered. Nanquan said: "Go, you do not understand my words." From this the Master entered by faith.

鄧州香嚴下堂義端禪師示眾雲。兄弟彼此未了有。什麼事相共商量。我三五日即發去也。如今學者須了卻今時。莫愛他向上人無事。兄弟縱學得種種差別義路。終不代得自己見解。畢竟著力始得。空記持他巧妙章句。即轉加煩亂去。汝若欲相應。但恭恭盡莫停留纖豪直似虛空方有少分。以虛空無鎖無壁落無形無心眼。有僧問。古人相見時如何。師雲。老僧不曾見他古人。僧雲。今時血脈不斷處如何仰羨。師雲。有什麼仰羨處。僧問雲。某甲不問閑事。請和尚答話。師雲。更從我覓什麼。僧雲。不為閑事。師雲。汝教我道。師又云。兄弟佛是塵法亦是塵。終日馳求有什麼休歇。但時中不用掛情。情不掛物。無善可取無惡可棄。莫教被他籠罩著。始是學處。有僧雲。曾辭一老宿示某甲雲。去則親良朋附道友。未審老宿意旨如何。才禮拜次師雲。禮拜一任不得認奴作郎。僧問。如何是直截根源。師乃擲下拄杖入方丈。一日師謂眾曰。語是謗寂是誑。寂語向上有路在。老僧口門窄。不能與汝說得。便下堂。僧問。一句子如何。師雲。此間一句亦無。僧問。正因為什麼無事。師雲。我不曾停留。又云。假饒重重剝得淨盡無停留。權時施設亦是方便接人。若是那邊事無有是處。

Chan Master Yiduan of Xiayantang, Xiangyan in Dengzhou, instructed the assembly saying: "Brothers, we have not yet finished with each other; what business is there to discuss together? I will set off in three or five days. Students now must finish the present matter and not love the idleness of those above. Brothers, even if you learn all kinds of differentiated paths of meaning, in the end they cannot replace your own view. In the end you must put forth effort. If you vainly memorize his clever phrases, you only increase your confusion. If you wish to accord, just be respectful to the utmost, leave not the slightest thing remaining, straight like empty space, and only then will you have a little. For empty space has no lock, no wall, no form, no mind or eye." A monk asked: "What was it like when the ancients met each other?" The Master said: "This old monk never saw those ancients." The monk said: "Where the bloodline of today does not end, how should one admire it?" The Master said: "What is there to admire?" The monk asked: "I am not asking about idle matters; please answer, Venerable." The Master said: "What more do you seek from me?" The monk said: "It is not an idle matter." The Master said: "You tell me." The Master also said: "Brothers, Buddha is dust, and Dharma is also dust. Chasing and seeking all day, when is there rest? Just do not hang your feelings on anything at any time. When feelings do not hang on things, there is no good to take and no evil to discard. Do not let yourself be enclosed by them, and only then is it study." A monk said: "Once, when I took leave of an old master, he told me: 'Going, you should be close to good friends and attach yourself to companions in the Way.' I do not know the old master's intent." As soon as he bowed, the Master said: "Bow if you like, but do not take a slave for a master." A monk asked: "What is the direct cutting to the root?" The Master threw down his staff and entered the abbot's room. One day the Master said to the assembly: "Speech is slander, silence is deception. Above silence and speech there is a path. This old monk's mouth is narrow and cannot explain it to you." He then left the hall. A monk asked: "What is the single phrase?" The Master said: "Here there is not even a single phrase." A monk asked: "Since the true cause is as it is, why is there nothing to do?" The Master said: "I have never stopped." He also said: "Even if you strip it away layer upon layer until it is utterly clean with no remainder, provisional arrangements are also expedient means for receiving people. If it concerns that side, there is no place where it holds."

趙州觀音院(亦曰東院)從諗禪師。曹州郝鄉人也。姓郝氏。童稚於本州扈通院。從師披剃未納戒。便抵池陽參南泉。值南泉偃息。而問曰近離什麼處。師曰。近離瑞像院。曰還見瑞像麼。師曰。不見瑞像只見臥如來。曰汝是有主沙彌無主沙彌。師曰。有主沙彌。曰主在什麼處。師曰。仲冬嚴寒伏惟和尚尊體萬福。南泉器之而許入室。異日問南泉。如何是道。南泉曰。平常心是道。師曰。還可趣向否。南泉曰。擬向即乖。師曰。不擬時如何知是道。南泉曰。道不屬知不知。知是妄覺不知是無記。若是真達不疑之道。猶如太虛廓然虛豁。豈可強是非邪。師言下悟理。乃往嵩嶽瑠璃壇納戒。卻返南泉。異日問南泉。知有底人向什麼處休歇。南泉雲。山下作牛去。師雲。謝指示。南泉雲。昨夜三更月到窓。師作火頭。一日閉卻門燒滿屋煙。叫雲。救火救火。時大眾俱到。師雲。道得即開門。眾皆無對。南泉將鎖匙於窓間過與師。師便開門。又到黃蘗。黃蘗見來便閉方丈門。師乃把火於法堂內叫雲。救火救火。黃蘗開門捉住雲。道道。師雲。賊過後張弓。又到寶壽。寶壽見來即於禪床上背面坐。師展坐具禮拜。寶壽下禪床。師便出。又到鹽官雲。看箭。鹽官雲。過也。師雲。中也。又到夾山將拄杖入法堂。夾山曰。作什麼。曰探水。夾山曰。一滴也無探什麼。師倚杖而出。師將遊五臺山次。有大德作偈留雲。

Chan Master Congshen of Guanyin Cloister (also called East Cloister) in Zhaozhou was a native of Haoxiang in Caozhou, surnamed Hao. As a child he had his head shaved under a teacher at Hutong Cloister in his home prefecture, and before receiving the full precepts went to Chiyang to study with Nanquan. Nanquan was lying down resting and asked: "Where did you recently come from?" The master said: "I recently came from Ruixiang Cloister (Auspicious Image Cloister)." Nanquan said: "Did you see the auspicious image?" The master said: "I did not see the auspicious image, I only saw a reclining Tathagata." Nanquan said: "Are you a novice with a master or a novice without a master?" The master said: "A novice with a master." Nanquan said: "Where is your master?" The master said: "In the depth of winter it is bitterly cold; I humbly wish that the Venerable's honored body enjoy ten thousand blessings." Nanquan valued him and allowed him into his room. Another day he asked Nanquan: "What is the Way?" Nanquan said: "The ordinary mind is the Way." The master said: "Can one still head toward it?" Nanquan said: "If you try to head toward it, you go against it." The master said: "If one does not try, how can one know it is the Way?" Nanquan said: "The Way does not belong to knowing or not knowing. Knowing is false awareness, and not knowing is a blank. If you truly reach the Way of no doubt, it is like great space, vast and open; how can you force right and wrong upon it?" At these words the master awakened to the principle, and went to the Liuli ordination platform on Mount Song to receive the precepts, then returned to Nanquan. Another day he asked Nanquan: "Where does a person who knows it rest?" Nanquan said: "Go down the mountain and become an ox." The master said: "Thank you for the instruction." Nanquan said: "Last night at the third watch the moon came to the window." The master served as the fire-tender. One day he shut the door, burned until the house was full of smoke, and shouted: "Fire! Fire!" The whole assembly came. The master said: "If you can say a word, I will open the door." The assembly had no answer. Nanquan passed the key through the window to the master, and he opened the door. He also went to Huangbo. Huangbo saw him come and shut the abbot's room door. The master took a torch into the Dharma hall and shouted: "Fire! Fire!" Huangbo opened the door and seized him, saying: "Speak, speak." The master said: "You draw the bow after the thief has passed." He also went to Baoshou. Baoshou saw him come and sat on his meditation seat with his back turned. The master spread his sitting cloth and bowed. Baoshou came down from the seat. The master went out. He also went to Yanguan and said: "Watch the arrow." Yanguan said: "It has passed." The master said: "It has hit." He also went to Jiashan, carrying his staff into the Dharma hall. Jiashan said: "What are you doing?" He said: "Probing for water." Jiashan said: "There is not a drop; what are you probing for?" The master leaned his staff and went out. When the master was about to travel to Mount Wutai, a great virtuous monk left a verse saying:

何處青山不道場何須策杖禮清涼

What green mountain is not a place of practice? Why must one take a staff to bow at Qingliang?

雲中縱有金毛現正眼觀時非吉祥

Even if a golden-haired lion should appear in the clouds, seen with the true eye it is not auspicious.

師雲。作麼生是正眼。大德無對(法眼代雲。請上坐領某甲卑情。同安顯代雲。是上坐眼)師自此道化被於北地。眾請住趙州觀音。上堂示眾。雲如明珠在掌。胡來胡現漢來漢現。老僧把一枝草為丈六金身用。把丈六金身為一枝草用。佛是煩惱煩惱是佛。時有僧問。未審佛是誰家煩惱。師雲。與一切人煩惱。僧雲。如何免得。師雲。用免作麼。師掃地。有人問雲。和尚是善知識為什麼有塵。師曰。外來。又僧問。清淨伽藍為什麼有塵。師曰。又一點也。又有人與師遊園見兔子驚走。問雲。和尚是大善知識為什麼兔子見驚。師雲。為老僧好殺。僧問。覺華未發時如何辨貞實。師雲。開也。僧雲。是貞是實。師雲。貞是實實是貞。僧雲。什麼人分上事。師雲。老僧有分闍梨有分。僧雲。某甲不招納如何。師佯不聞。僧無語。師雲去。師院有石幢子被風吹折。僧問。陀羅尼幢子作凡去作聖去。師雲。也不作凡亦不作聖。僧雲。畢竟作什麼。師雲。落地去也。師問一坐主。講什麼經。對雲。講涅槃經。師雲。問一段義得否。雲得。師以腳踢空吹一吹雲。是什麼義。坐主雲。經中無此義。師雲。五百力士揭石義便道無。大眾晚參師雲。今夜答話去也有解問者出來。時有一僧便出禮拜。師雲。比來拋塼引玉。卻引得箇墼子(保壽雲。射虎不真徒勞沒羽。長慶問覺上坐雲。那僧才出禮拜。為什麼便收伊為墼子。覺雲。適來那邊亦有人恁麼問。慶雲。向伊道什麼。雲也向伊恁麼道。玄覺雲。什麼處卻成墼子去。叢林中道才出來便成墼子。只如每日出入行住坐臥。不可總成墼子也。且道。遮僧出來具眼不具眼)有僧遊五臺。問一婆子云。臺山路向什麼處去。婆子云。驀直恁麼去。僧便去。婆子云。又恁麼去也。其僧舉似師。師雲。待我去勘破遮婆子。師至明日便去問。臺山路向什麼處去。婆子云。驀直恁麼去。師便去。

The master said: "What is the true eye?" The great virtuous monk had no answer. (Fayan answered for him: "Please, Venerable, receive my humble feeling." Tong'an Xian answered for him: "It is the Venerable's eye.") From then on the master's teaching spread over the northern lands. The assembly asked him to live at Guanyin in Zhaozhou. He ascended the hall and addressed the assembly: "It is like a bright pearl in the palm: when a foreigner comes it shows a foreigner, when a Chinese comes it shows a Chinese. This old monk takes a blade of grass and uses it as a sixteen-foot golden body, and takes the sixteen-foot golden body and uses it as a blade of grass. The Buddha is affliction, and affliction is the Buddha." A monk asked: "Whose affliction is the Buddha?" The master said: "The affliction of everyone." The monk said: "How can one avoid it?" The master said: "What is the use of avoiding it?" The master was sweeping the ground. Someone asked: "The Venerable is a good teacher; why is there dust?" The master said: "It came from outside." Another monk asked: "Why is there dust in a pure monastery?" The master said: "There is another speck." Another time someone was walking in the garden with the master and saw a rabbit run away in fright, and asked: "The Venerable is a great good teacher; why is the rabbit frightened at seeing you?" The master said: "Because this old monk likes killing." A monk asked: "When the flower of awakening has not yet opened, how does one distinguish true from real?" The master said: "It has opened." The monk said: "Is it true, is it real?" The master said: "True is real, real is true." The monk said: "Whose share is this?" The master said: "This old monk has a share, and you, Acarya, have a share." The monk said: "What if I do not accept it?" The master pretended not to hear. The monk was silent. The master said: "Go." A stone pillar in the master's cloister was broken by the wind. A monk asked: "Does the dharani pillar go as ordinary or as sage?" The master said: "It is neither ordinary nor sage." The monk said: "What is it ultimately?" The master said: "It has fallen to the ground." The master asked a lecturing monk: "What sutra do you lecture on?" He replied: "I lecture on the Nirvana Sutra." The master said: "May I ask about one passage?" He said: "Yes." The master kicked at the air and blew once, and said: "What meaning is this?" The lecturer said: "There is no such meaning in the sutra." The master said: "When the five hundred strongmen lifted the stone, you say there was no such meaning." At the evening assembly the master said: "Tonight I will answer questions; anyone who understands how to ask, come forward." A monk then came forward and bowed. The master said: "I was throwing out a brick to draw jade, but I drew out a clod." (Baoshou said: "Shooting the tiger was not true, and the feather-sinking arrow was wasted." Changqing asked Venerable Jue: "The monk had just come out and bowed; why was he then taken for a clod?" Jue said: "Just now someone over there asked the same." Qing said: "What did you tell him?" He said: "I told him the same." Xuanjue said: "Where did he become a clod? In the monastic community they say that as soon as one comes forward, one becomes a clod. But in daily coming and going, living, sitting and lying, surely one cannot all be a clod. Tell me, did this monk come out with eyes or without?") A monk traveling to Mount Wutai asked an old woman: "Which way is the road to the mountain?" The old woman said: "Go straight on like that." The monk went. The old woman said: "He goes on like that again." The monk told this to the master. The master said: "Wait while I go and test this old woman." The next day the master went and asked: "Which way is the road to the mountain?" The old woman said: "Go straight on like that." The master went.

婆子云。又恁麼去也。師歸院謂僧雲。我為汝勘破遮婆子了也(玄覺雲。前來僧也恁麼道。趙州去也恁麼道。什麼處是勘破婆子。又云。非唯被趙州勘破。亦被遮僧勘破)僧問。恁麼來底人師還接否。師雲接。僧雲不恁麼來底師還接否。師雲接。僧雲。恁麼來者從師接。不恁麼來者如何接。師雲。止止不須說我法妙難思。師出院路逢一婆子。問和尚住什麼處。師雲。趙州東院西。婆子無語。師歸院問眾僧。合使那箇西字。或言東西字。或言棲泊字。師曰。汝等總作得鹽鐵判官。僧曰。和尚為什麼恁麼道。師曰。為汝總識字(法燈別眾僧雲。已知去處)僧問。如何是囊中寶。師雲。合取口(法燈別雲。莫說似人)有新到僧。謂師曰。某甲從長安來。橫擔一條拄杖。不曾撥著一人。師曰。自是大德拄杖短(同安顯別雲。老僧遮裡不曾見恁麼人)僧無對(法眼代雲。呵呵。同安顯代雲。也不短)有僧寫得師真呈師。師曰。且道似我不似我。若似我即打殺老僧。不似我即燒卻真。僧無對(玄覺代雲。留取供養)師敲火問僧雲。老僧喚作火。汝喚作什麼。僧無語。師雲。不識玄旨徒勞念靜(法燈別雲。我不如汝)新到僧參。師問。什麼處來。僧雲。南方來。師雲。佛法盡在南方。汝來遮裡作什麼。僧雲佛法豈有南北邪。師雲。饒汝從雪峰雲居來。只是箇擔板漢(崇壽稠別雲。和尚是據客置主人)僧問。如何是佛。師雲。殿裡底。僧雲。殿裡者豈不是泥龕塑像。師雲是。僧雲。如何是佛。師雲。殿裡底。僧問。學人迷昧乞師指示。師雲。吃粥也未。僧雲。吃粥也。師雲。洗缽去。其僧忽然省悟○師上堂。雲才有是非紛然失心。還有答話分也無。後有僧舉示洛浦洛浦扣齒。又舉示雲居雲居雲。何必。僧迴舉示師。師雲。南方大有人喪身失命。僧雲。請和尚舉。師才舉前語。僧指傍僧雲。者箇師僧吃卻飯了作恁麼語話。

The old woman said: "He goes on like that again." The master returned to the cloister and said to the monks: "I have tested this old woman for you." (Xuanjue said: "The earlier monk said it that way, and Zhaozhou went the same way; where did he test the old woman?" He also said: "She was tested not only by Zhaozhou but also by that monk.") A monk asked: "Do you receive a person who comes in that way?" The master said: "I receive." The monk said: "Do you receive a person who does not come that way?" The master said: "I receive." The monk said: "Those who come that way you receive as they are; how do you receive those who do not come that way?" The master said: "Stop, stop, no need to say; my Dharma is wonderful and hard to conceive." The master left the cloister and met an old woman on the road. She asked: "Where does the Venerable live?" The master said: "West of Zhaozhou East Cloister." The old woman had no reply. The master returned to the cloister and asked the monks: "Which 'xi' should be used?" Some said the xi of east-west, some said the xi of dwelling. The master said: "All of you could be salt and iron commissioners." The monks said: "Why does the Venerable say so?" The master said: "Because you all know characters." (Fadeng said separately to the monks: "I know where he went.") A monk asked: "What is the treasure in the bag?" The master said: "Shut your mouth." (Fadeng said separately: "Do not tell others.") A newly arrived monk said to the master: "I have come from Chang'an carrying a staff across my shoulder and have not touched a single person." The master said: "It is just that your staff is short, Venerable." (Tong'an Xian said separately: "This old monk has never seen such a person here.") The monk had no answer. (Fayan answered for him: "Ha ha." Tong'an Xian answered for him: "It is not short either.") A monk drew the master's portrait and presented it. The master said: "Tell me, is it like me or not like me? If it is like me, beat this old monk to death; if it is not like me, burn the portrait." The monk had no answer. (Xuanjue answered for him: "Keep it for veneration.") The master struck a fire and asked a monk: "This old monk calls it fire; what do you call it?" The monk was silent. The master said: "Not recognizing the profound meaning, you only waste effort reciting stillness." (Fadeng said separately: "I am not as good as you.") A newly arrived monk came to study. The master asked: "Where do you come from?" The monk said: "From the south." The master said: "The Buddha-Dharma is all in the south; what are you doing here?" The monk said: "How could the Buddha-Dharma have north and south?" The master said: "Even if you came from Xuefeng or Yunju, you are only a man carrying a board." (Chongshou Chou said separately: "The Venerable is making a guest the master.") A monk asked: "What is the Buddha?" The master said: "The one in the hall." The monk said: "Is the one in the hall not just a clay statue in a niche?" The master said: "Yes." The monk said: "What is the Buddha?" The master said: "The one in the hall." A monk asked: "Your student is confused; please instruct me." The master said: "Have you eaten your gruel?" The monk said: "I have." The master said: "Go wash your bowl." The monk suddenly awakened. The master ascended the hall and said: "The moment there is right and wrong, one loses the mind in confusion. Is there still a share in answering?" Later a monk reported this to Luopu, and Luopu clicked his teeth. He also reported it to Yunju, and Yunju said: "Why bother?" The monk returned and reported to the master. The master said: "In the south many people lose their lives." The monk said: "Please tell it, Venerable." As soon as the master began to repeat the earlier words, the monk pointed to a monk beside him and said: "This monk has finished eating and talks like this."

師乃休(此一段舊本全無倫理今依別錄改正)僧問。久嚮。趙州石橋。到來只見掠彴。師雲。汝只見掠彴不見趙州橋。僧雲。如何是趙州橋。師雲。過來。又有僧同前問。師亦如前答。僧雲。如何是趙州橋。師雲。度驢度馬。僧雲。如何是掠彴。師雲。箇箇度人(雲居錫雲。趙州為當扶石橋扶掠彴)師聞沙彌喝參向侍者雲。教伊去。侍者乃教去。沙彌便珍重去。師雲。沙彌得入門。侍者在門外(雲居錫雲。什麼處是沙彌入門。侍者在門外。遮裡若會得。便見趙州)師問新到僧。什麼處來。僧雲。從南來。師雲。還知有趙州關否。僧雲。須知有不涉關者。師雲。遮販私鹽漢。僧問。如何是西來意。師下禪床立。僧雲。莫即遮箇便是否。師雲。老僧未有語在。師問菜頭。今日吃生菜熟菜。菜頭拈起菜呈之。師雲。知恩者少負恩者多。僧問。空劫中還有人修行也無。師雲。汝喚什麼作空劫。僧雲。無一物是。師雲。遮箇始稱得修行。喚什麼作空劫。僧無語。僧問。如何是玄中玄。師雲。汝玄來多少時邪。僧雲。玄之久矣。師雲。闍梨若不遇老僧幾被玄殺。僧問。萬法歸一一歸何所。師雲。老僧在青州作得一領布衫重七斤。僧問。夜離兜率晝降閻浮。於其中間摩尼為什麼不現。師雲。道什麼。其僧再問。師雲。毘婆屍佛早留心。直至如今不得妙。師問院主。什麼處來。對雲。送生來。師雲。鵶為什麼飛去。院主雲。怕某甲。師雲。汝十年知事作恁麼語話。院主卻問。鵶為什麼飛去。師雲。院主無殺心在。師托起缽雲。三十年後若見老僧留取供養。若不見即撲破。一僧出雲。三十年後敢道見和尚。師乃撲破。有僧辭。師問。什麼處去。僧雲。雪峰去。師雲。雪峰忽若問汝。雲和尚有何言句。汝作麼生祇對。僧雲。某甲道不得。請和尚道。師雲。冬即言寒夏即道熱。又云雪峰更問汝畢竟事作麼生。其僧又云。道不得。

The master then stopped. (This passage in the old edition was entirely incoherent, and is now corrected according to another record.) A monk said: "I have long admired the stone bridge of Zhaozhou, but arriving I only see a log bridge." The master said: "You only see a log bridge and do not see the Zhaozhou bridge." The monk said: "What is the Zhaozhou bridge?" The master said: "Come across." Another monk asked the same question as before. The master answered as before. The monk said: "What is the Zhaozhou bridge?" The master said: "It carries donkeys and carries horses." The monk said: "What is a log bridge?" The master said: "It carries every person." (Yunju Xi said: "Is Zhaozhou supporting the stone bridge or supporting the log bridge?") The master heard a novice shouting at the assembly, and said to the attendant: "Have him go." The attendant then taught him to go. The novice bowed and left. The master said: "The novice has entered the gate, and the attendant is outside the gate." (Yunju Xi said: "Where did the novice enter the gate, and where was the attendant outside the gate? If you can understand here, you will see Zhaozhou.") The master asked a newly arrived monk: "Where do you come from?" The monk said: "From the south." The master said: "Do you know there is a Zhaozhou pass?" The monk said: "One must know there are those who do not pass through the pass." The master said: "This smuggler of private salt." A monk asked: "What is the meaning of the Patriarch's coming from the West?" The master got down from his seat and stood. The monk said: "Is it just this?" The master said: "This old monk has said nothing." The master asked the vegetable monk: "Are we eating raw vegetables or cooked vegetables today?" The vegetable monk held up a vegetable and presented it. The master said: "Those who know kindness are few; those who betray kindness are many." A monk asked: "In the empty kalpa, is there anyone who practices?" The master said: "What do you call the empty kalpa?" The monk said: "Not a single thing." The master said: "Only this can be called practice. What do you call the empty kalpa?" The monk was silent. A monk asked: "What is the mystery within the mystery?" The master said: "How long have you been mysterious?" The monk said: "Mysterious for a long time." The master said: "If you had not met this old monk, you would nearly have been killed by mystery." A monk asked: "The ten thousand dharmas return to one; where does the one return?" The master said: "In Qingzhou this old monk made a cloth robe, weighing seven jin." A monk asked: "At night leaving Tusita and by day descending to Jambudvipa, in between why does the mani jewel not appear?" The master said: "What are you saying?" The monk asked again. The master said: "Vipasyin Buddha put his mind to it long ago, but to this day has not got the wonder of it." The master asked the temple manager: "Where have you come from?" He replied: "I went to give offerings of food to the birds." The master said: "Why did the crows fly away?" The manager said: "They fear me." The master said: "You have been in charge for ten years and talk like this." The manager asked in turn: "Why did the crows fly away?" The master said: "The manager has no intent to kill." The master held up his bowl and said: "Thirty years from now, if you see this old monk, keep it for veneration. If you do not see, then smash it." A monk came forward and said: "Thirty years from now I would dare say I see the Venerable." The master then smashed it. A monk took leave. The master asked: "Where are you going?" The monk said: "To Xuefeng." The master said: "If Xuefeng suddenly asks you what words the Venerable has, how will you answer?" The monk said: "I cannot say; please tell me, Venerable." The master said: "In winter say it is cold, in summer say it is hot." He added: "If Xuefeng asks you further what is the ultimate matter, what will you say?" The monk again said: "I cannot say."

師雲。但道親從趙州來不是傳語人。其僧到雪峰一依前語舉似雪峰。雪峰雲。也須是趙州始得。玄沙聞雲。大小趙州敗闕也不知(雲居錫雲。什麼處是趙州敗闕處。若檢得出是上座眼)僧問。如何是趙州一句。師雲。老僧半句也無。僧雲。豈無和尚在。師雲。老僧不是一句。僧問。如何是出家。師雲。不履高名不求苟得。僧問。澄澄絕點時如何。師雲。遮裡不著客作漢。僧問。如何是祖師意。師乃敲床腳。僧雲。只遮莫便是否。師雲。雲即脫取去。僧問。如何是毘盧圓相。師雲。老僧自幼出家不曾眼花。僧雲。豈不為人。師雲。願汝常見毘盧圓相。人問和尚還入地獄否。師雲。老僧末上入。曰大善知識為什麼入地獄。師雲。若不入阿誰教化汝。一日真定帥王公攜諸子入院。師坐而問曰。大王會麼。王雲。不會。師雲。自小持齋身已老。見人無力下禪床。王公尤加禮重。翌日令客將傳語。師下禪床受之。少間侍者問。和尚見大王來不下禪床。今日軍將來為什麼卻下禪床師雲。非汝所知。第一等人來禪床上接。中等人來下禪床接。末等人來三門外接。師寄拂子與王公曰。若問何處得來。但道老僧平生用不盡者。師之玄言布於天下。時謂趙州門風。皆悚然信伏矣。唐乾寧四年十一月二日右脇而寂。壽一百二十(有人問。師年多少。師雲。一串念珠數不盡)後諡真際大師。

The master said: "Just say you came personally from Zhaozhou and are not a message carrier." The monk went to Xuefeng and reported exactly as before to Xuefeng. Xuefeng said: "It must be Zhaozhou for that." Xuansha heard of it and said: "Zhaozhou has such a big failing and does not even know it." (Yunju Xi said: "Where is Zhaozhou's failing? If you can find it, it is the Venerable's eye.") A monk asked: "What is Zhaozhou's one phrase?" The master said: "This old monk does not have even half a phrase." The monk said: "Is the Venerable not here?" The master said: "This old monk is not a phrase." A monk asked: "What is leaving home?" The master said: "Not treading on high repute, not seeking undeserved gain." A monk asked: "When it is clear and clear without a speck, what then?" The master said: "Here one does not employ hired laborers." A monk asked: "What is the Patriarch's meaning?" The master tapped the leg of his seat. The monk said: "Is it just this?" The master said: "If so, take it away." A monk asked: "What is Vairocana's perfect circle?" The master said: "This old monk has been a monk since childhood and has never had blurred vision." The monk said: "Is that not for others?" The master said: "May you always see Vairocana's perfect circle." Someone asked: "Does the Venerable enter hell?" The master said: "This old monk enters first." He asked: "Why does a great good teacher enter hell?" The master said: "If I did not enter, who would teach you?" One day Wang, the military governor of Zhending, brought his sons into the cloister. The master sat and asked: "Does the Great King understand?" Wang said: "I do not." The master said: "Having kept a fast since youth, my body is old; seeing people, I have no strength to get down from my seat." Duke Wang showed him even more respect. The next day he had a guest officer convey a message. The master came down from his seat to receive it. A little later the attendant asked: "The Venerable did not get down when the Great King came, but today a military officer came, why did you get down?" The master said: "It is not what you know. When a first-class person comes, I receive him on the seat. When a middle-class person comes, I get down to receive him. When a lowest-class person comes, I receive him outside the main gate." The master sent a whisk to Duke Wang, saying: "If asked where it came from, just say it is something this old monk has never used up in his life." The master's profound words spread throughout the world and were called the Zhaozhou style, and all were awed and convinced. In the eleventh month, on the second day, of the fourth year of Qianning of the Tang, he passed into stillness lying on his right side. He was one hundred and twenty years old. (Someone asked the master his age. The master said: "A string of beads cannot count it.") He was later posthumously named Great Master Zhenji.

池州靈鷲閑禪師謂眾曰。是汝諸人本分事。若教老僧道即與蛇畫足。此是頓教諸上坐。有僧便問。與蛇畫足即不問。如何是本分事。師雲。闍梨試道看。其僧擬再問。師曰。畫足作麼。明水和尚問。如何是頓獲法身。師雲。一透龍門雲外望。莫作黃河點額魚。仰山問。寂寂無言如何視聽。師雲。無縫塔前多雨水。僧問。二彼無言時如何。師雲。是常。僧雲。還有過常者無。師雲有。僧雲。請師唱起。師雲。玄珠自朗耀。何須壁外光。僧問。今日供養西川無染大師。未審大師還來否。師雲。本自無所至今豈隨風轉。僧雲。恁麼即供養何用。師雲。功力有為互不換義相涉。

Chan Master Xian of Lingjiu in Chizhou said to the assembly: "It is your own original affair. If you made this old monk speak of it, it would be drawing legs on a snake. This is the sudden teaching, all of you." A monk then asked: "I will not ask about drawing legs on a snake; what is the original affair?" The master said: "Try to say it yourself, Acarya." The monk was about to ask again. The master said: "What is the use of drawing legs?" Venerable Mingshui asked: "What is suddenly attaining the Dharma body?" The master said: "Once through the Dragon Gate, look out from beyond the clouds; do not be a fish with a mark on its forehead in the Yellow River." Yangshan asked: "When it is silent and wordless, how does one see and hear?" The master said: "In front of the seamless tower there is much rainwater." A monk asked: "What when both sides are wordless?" The master said: "It is constant." The monk said: "Is there anything beyond the constant?" The master said: "There is." The monk said: "Please begin it." The master said: "The dark pearl shines bright by itself; why need light from beyond the wall?" A monk asked: "Today we make offerings to the Great Master Wuran of Xichuan; will the Great Master come?" The master said: "Originally there was no place; why would he now be turned by the wind?" The monk said: "Then what is the use of the offerings?" The master said: "Effort and conditioned action do not interchange or involve each other in meaning."

鄂州茱萸山和尚。初住隋州護國院為第一世。金輪可觀和尚問。如何是道。師雲。莫向虛空裡釘橛。觀雲。虛空是橛。師乃打之。觀捉住雲。莫打某甲。已後錯打人在。師便休(雲居錫雲。此人具眼不具眼。因什麼著打)趙州諗和尚先到雲居。雲居問曰。老老大大漢何不覓箇住處。諗曰。什麼處住得。雲居曰。山前有古寺基。諗曰。和尚自住取。後到師處。師曰。老老大大漢何不住去。諗曰。什麼處住得。師曰。老老大大漢住處也不知。諗曰。三十年弄馬伎。今日卻被驢撲(雲居錫雲。什麼處是趙州被驢撲處)眾僧侍立。師曰。只恁麼白立無箇說處一場氣悶。有僧擬出問。師乃打之。曰為眾竭力。便入方丈。有行者參師曰。曾去看趙州麼。曰和尚敢道否。師雲。非但茱萸一切人道不得。曰和尚放某甲過。師曰。遮裡從前不通人情。曰要且慈悲心在。師便打曰。醒後來為汝。

The Venerable of Zhuyu Mountain in Ezhou. He first lived at Huguo Cloister in Suizhou as the first abbot. The Venerable Kejian of Jinlun asked: "What is the Way?" The master said: "Do not drive pegs into empty space." Guan said: "Empty space is the peg." The master struck him. Guan seized him and said: "Do not strike me; later you will strike the wrong person." The master stopped. (Yunju Xi said: "Did this man have eyes or not? Why did he get struck?") The Venerable Congshen of Zhao first went to Yunju. Yunju asked: "An old, aged man, why do you not look for a place to live?" Shen said: "Where can I live?" Yunju said: "In front of the mountain there is an old temple site." Shen said: "You live there yourself, Venerable." Later he went to the master. The master said: "An old, aged man, why do you not go and live somewhere?" Shen said: "Where can I live?" The master said: "An old, aged man, and you do not even know where to live." Shen said: "For thirty years I have played at horse tricks, and today I am kicked by a donkey." (Yunju Xi said: "Where was Zhaozhou kicked by the donkey?") The monks stood in attendance. The master said: "Just standing here empty-handed with nothing to say is a stuffy affair." A monk was about to come forward and ask. The master struck him, saying: "I exhaust my strength for the assembly." He went into his room. A lay practitioner came to study. The master said: "Have you gone to see Zhaozhou?" He said: "Does the Venerable dare to say?" The master said: "Not only Zhuyu, no one can say." He said: "Venerable, let me pass." The master said: "Here, from the start, there is no personal favor." He said: "But your compassionate mind is there." The master struck him, saying: "When you wake up I will do it for you."

衢州子湖巖利蹤禪師澶州人也。姓周氏。幽州開元寺出家依年受具。後入南泉之室。乃抵於衢州之馬蹄山結茅宴居。唐開成二年邑人翁遷貴。施山下子湖創院。咸通二年勅賜額曰安國禪院。一日上堂示眾曰。子湖有一隻狗。上取人頭。中取人心。下取人足。擬議即喪身失命。僧問。如何是子湖一隻狗。師曰。嘷嘷。臨濟下二僧到參方揭簾。師曰。看狗。二僧迴顧。師歸方丈。師與勝光和尚鋤園。師驀按鑊迴視勝光雲。事即不無擬心即差。光乃禮拜擬問。師與一蹋便歸院。有一尼到參。師曰。汝莫是劉鐵磨否。尼曰。不敢。師曰。左轉右轉。尼雲。和尚莫顛倒。師便打。師中夜於僧堂前叫有賊。眾皆驚走。師到僧堂後架把住一僧叫雲。維那捉得也捉得也。僧曰。不是某甲。師曰。是即是隻是汝不肯承當。師有偈。示眾曰。

Chan Master Lizong of Yan on Zihu in Quzhou was a native of Chanzhou, surnamed Zhou. He left home at Kaiyuan Monastery in Youzhou and received the full precepts at the proper age. Later he entered Nanquan's room, and then went to Mount Mati in Quzhou, where he built a thatched hut and lived in tranquility. In the second year of Kaicheng of the Tang, Weng Qiangui, a townsman, donated Zihu at the foot of the mountain to found a cloister. In the second year of Xiantong, an imperial decree granted the plaque "Anguo Chan Cloister". One day he ascended the hall and addressed the assembly: "On Zihu there is a dog. Above it takes people's heads, in the middle it takes people's hearts, below it takes people's feet. If you hesitate, you lose body and life." A monk asked: "What is the dog of Zihu?" The master said: "Woof, woof." Two monks from the Linji school came to study, and as they lifted the curtain, the master said: "Watch the dog." The two monks looked back. The master returned to his room. The master was hoeing a garden with Venerable Shengguang. The master suddenly pressed down on the hoe and looked back at Shengguang, saying: "It is not that there is no matter, but if you aim with the mind, it is wrong." Guang bowed and was about to ask. The master gave him a kick and returned to the cloister. A nun came to study. The master said: "Are you not Liu the Iron Grindstone?" The nun said: "I would not dare." The master said: "Turn left, turn right." The nun said: "Venerable, do not be confused." The master struck her. In the middle of the night the master shouted in front of the monks' hall: "A thief!" The assembly all ran out in alarm. The master went to the back rack of the monks' hall and seized a monk, shouting: "The director has caught him, has caught him." The monk said: "It is not I." The master said: "It is, it is; it is just that you will not own up." The master had a verse for the assembly:

三十年來住子湖二時齋粥氣力麁

For thirty years I have lived at Zihu, with two meals of gruel a day and strong in body,

每日上山三五轉問汝時人會也無

Every day I go up the mountain three or five times; I ask you people of today, do you understand?

師居子湖說法。四十五稔。廣明中無疾歸寂。壽八十有一。臘六十一。今本山有塔。

The master lived at Zihu and taught for forty-five years. In the Guangming era he passed into stillness without illness, aged eighty-one, with sixty-one monastic years. Now there is a stupa on that mountain.

洛京嵩山和尚。僧問。古路坦然時如何。師曰。不前。僧曰。為什麼不前。師曰。無遮障處。僧問。如何是嵩山境。師曰。日從東出月向西頹。曰學人不會。師曰。東西也不會。僧問。六識俱生時如何。師曰異。僧曰為什麼如此。師曰同。

The Venerable of Mount Song in Luojing. A monk asked: "When the ancient road is level and open, what then?" The master said: "It does not advance." The monk said: "Why does it not advance?" The master said: "There is nothing blocking it." A monk asked: "What is the scene of Mount Song?" The master said: "The sun rises in the east and the moon sets in the west." He said: "I do not understand." The master said: "East and west you do not understand either." A monk asked: "When the six consciousnesses arise together, what then?" The master said: "Different." The monk said: "Why is it so?" The master said: "Same."

日子和尚亞谿來參。師作起勢。亞谿曰。遮老山鬼猶見某甲在。師曰。罪過罪過適來失秖對。亞谿欲進語。師乃叱之。亞谿曰。大陣前不妨難禦。師曰是是。亞谿曰。不是不是(趙州雲。可憐兩箇漢。不識轉身句)。

The Venerable Rizi. Yaxi came to study. The master made a gesture of rising. Yaxi said: "This old mountain demon still sees me here." The master said: "My fault, my fault; I just failed to answer." Yaxi was about to say more. The master shouted at him. Yaxi said: "In front of a great battle array, it is hard to withstand." The master said: "Right, right." Yaxi said: "Not right, not right." (Zhaozhou said: "Pity the two men, who do not know the phrase for turning the body.")

蘇州西山和尚僧問。三乘十二分教則不問。如何是祖師西來的的意。師舉拂子示之。其僧不禮拜去參雪峰。雪峰問。什麼處來。僧雲。浙中來。雪峰曰。今夏在什麼處。曰蘇州西禪。雪峰曰。和尚安否。曰來時萬福。雪峰曰。何不且從容。曰佛法不明。雪峰曰。有什麼事。僧舉前話。雪峰曰。汝作麼不肯。僧曰。是境。雪峰曰。汝見蘇州城裡人家男女否。曰見。雪峰曰。汝見路上林木否。曰見。雪峰曰。凡覩人家男女大地林沼總是境。汝還肯否。曰肯。雪峰曰。只如拈起拂子汝作麼生不肯。僧乃禮拜曰。學人取次發言。乞師慈悲。雪峰曰。盡乾坤是箇眼。汝向什麼處蹲坐。僧無語。宣州刺史陸亙大夫初問南泉曰。古人瓶中養一鵝。鵝漸長大出瓶不得。如今不得毀瓶。不得損鵝。和尚作麼生出得。南泉召曰。大夫。陸應諾。南泉曰。出也。陸從此開解。暨南泉圓寂。院主問曰。大夫何不哭先師。陸曰。院主道得即哭。院主無對(長慶代雲。合哭不合哭)。

The Venerable of Xishan in Suzhou. A monk asked: "I will not ask about the three vehicles and twelve divisions of the teaching; what is the true meaning of the Patriarch's coming from the West?" The master held up his whisk to show him. The monk did not bow and went to study at Xuefeng. Xuefeng asked: "Where do you come from?" The monk said: "From Zhejiang." Xuefeng said: "Where were you this summer?" He said: "At Xichan in Suzhou." Xuefeng said: "Is the Venerable well?" He said: "When I left he was in good health." Xuefeng said: "Why not take it easy for a while?" He said: "The Buddha-Dharma is not clear." Xuefeng said: "What is the matter?" The monk recounted the earlier exchange. Xuefeng said: "Why did you not accept it?" The monk said: "It is a mere object." Xuefeng said: "Do you see the men and women in the houses of Suzhou city?" He said: "I see them." Xuefeng said: "Do you see the trees along the road?" He said: "I see them." Xuefeng said: "All the men and women in houses, the great earth, woods and ponds that you see are objects; do you accept that?" He said: "I accept it." Xuefeng said: "Then when he holds up the whisk, why do you not accept it?" The monk bowed and said: "Your student spoke carelessly; I beg your compassion." Xuefeng said: "The whole universe is one eye; where will you squat and sit?" The monk was silent. The Grand Master Lu Gen, prefect of Xuanzhou, first asked Nanquan: "An ancient raised a goose in a bottle; the goose grew bigger and could not get out of the bottle. Now one must not break the bottle and must not harm the goose. How would the Venerable get it out?" Nanquan called: "Grand Master." Lu answered "Yes." Nanquan said: "It is out." From this Lu awakened. When Nanquan passed into stillness, the abbot asked: "Why does the Grand Master not weep for the late teacher?" Lu said: "If the abbot can say a word, I will weep." The abbot had no answer. (Changqing answered for him: "Is it right to weep or not right to weep?")

池州甘贄行者。將錢參貫文入僧堂。於第一坐面前雲。請上座施財。上坐雲。財施無盡法施無窮。甘雲。恁麼道爭得某甲錢。卻將出去。上坐無語。又於南泉設粥雲。請和尚念誦。南泉雲。甘贄行者設粥。請大眾為狸奴白牯念摩訶般若波羅蜜。甘乃禮拜便出去。南泉卻到廚內打破鍋子。雪峰和尚來。甘閉門召雲。請和尚入。雪峰隔籬掉過納衣。甘便開門禮拜。有住菴僧緣化什物。甘曰。若道得即施。乃書心字問。是什麼字。僧雲。心字。又自問其妻。什麼字。妻雲。心字。甘雲。某甲山妻亦合住菴。其僧無語。甘亦無施。又問一僧。什麼處來。僧雲。溈山來。甘雲。曾有僧問溈山。如何是西來意。溈山舉起拂子。上坐作麼生會溈山意。僧雲。借事明心附物顯理。甘雲。且歸溈山去好(保福聞之乃仰手覆手)。

The practitioner Gan Zhi of Chizhou. He took three strings of coins into the monks' hall and said before the head seat: "Venerable, please give wealth." The head seat said: "The giving of wealth is endless, the giving of the Dharma is inexhaustible." Gan said: "If you say so, how can you get my money?" He took them out again. The head seat had no reply. Also, when serving gruel at Nanquan's, he said: "Venerable, please recite." Nanquan said: "The practitioner Gan Zhi is serving gruel; I ask the assembly to recite the Mahaprajnaparamita for the cat and the white ox." Gan bowed and went out. Nanquan went to the kitchen and smashed the pot. When the Venerable Xuefeng came, Gan shut the door and called: "Venerable, please come in." Xuefeng tossed his patched robe over the fence. Gan then opened the door and bowed. A hermit monk came begging for goods. Gan said: "If you can say a word, I will give." He wrote the character for "mind" and asked: "What character is this?" The monk said: "The character mind." He also asked his wife: "What character?" His wife said: "The character mind." Gan said: "My mountain wife too is fit to live in a hermitage." The monk was silent. Gan gave nothing. He asked another monk: "Where do you come from?" The monk said: "From Weishan." Gan said: "Once a monk asked Weishan what the meaning of the coming from the West was, and Weishan held up his whisk. How do you understand Weishan's meaning?" The monk said: "Using an event to clarify the mind, using a thing to show the principle." Gan said: "You had better go back to Weishan." (When Baofu heard of it, he turned his hand up and then over.)

前杭州鹽官齊安禪師法嗣

Dharma heirs of the earlier Chan Master Qi'an of Yanguan in Hangzhou

襄州關南道常禪師僧問。如何是西來意。師舉柱杖雲。會麼。僧雲。不會。師乃喝出。僧問。如何是大道之源。師與一拳。師每見僧來參禮。多以拄杖打趁。或雲。遲一刻。或雲。打動關南鼓。而時輩鮮有唱和者。

Chan Master Daochang of Guannan in Xiangzhou. A monk asked: "What is the meaning of the coming from the West?" The master held up his staff and said: "Do you understand?" The monk said: "I do not." The master shouted and drove him out. A monk asked: "What is the source of the great Way?" The master gave him a punch. Whenever the master saw a monk come to pay respects, he usually drove him off with his staff. Sometimes he would say: "A moment late." Sometimes he would say: "Strike the drum of Guannan." Few people of the time could echo him.

洪州雙嶺玄真禪師初問道吾。無神通菩薩為什麼足跡難尋。道吾曰。同道者方知。師曰。和尚還知否。曰不知。師曰。何故不知。曰去不識我語。師後於鹽官契會。

Chan Master Xuanzhen of Shuangling in Hongzhou first asked Daowu: "Why are the footprints of a bodhisattva without spiritual powers hard to find?" Daowu said: "Only those on the same Way know." The master said: "Does the Venerable know?" He said: "I do not know." The master said: "Why do you not know?" He said: "Go, you do not recognize my words." The master later reached accord at Yanguan.

杭州徑山鑒宗禪師。湖州長城人也。姓錢氏。依本州開元寺大德高閑出家。學通淨名思益經。後往鹽官謁悟空大師決擇疑滯。唐咸通三年止徑山宣揚禪教。有小師洪諲以講論自矜(諲即徑山第三世法濟大師)師謂之曰。佛祖正法直截亡詮。汝算海沙於理何益。但能莫存知見。泯絕外緣離一切心即汝真性。諲聞茫然。禮辭遊方至溈山方悟玄旨。乃師溈山師。咸通七年丙戌閏三月五日示滅。復諡曰無上大師。即徑山第二世也。

Chan Master Jianzong of Jingshan in Hangzhou was a native of Changcheng in Huzhou, surnamed Qian. He left home under the great virtuous monk Gaoxian of Kaiyuan Monastery in his home prefecture and became proficient in the Vimalakirti and Sutra of Sagacious Thinking. Later he went to Yanguan to visit Great Master Wukong to resolve his doubts and obstructions. In the third year of Xiantong of the Tang he settled at Jingshan and spread the Chan teaching. A junior monk, Hongyin, prided himself on lecturing and discussion (Yin was the third abbot of Jingshan, Great Master Fa Ji). The master said to him: "The true Dharma of the Buddhas and patriarchs is direct and cuts off explanation. If you count the sand of the sea, what benefit is it to the principle? Just do not hold on to views, eliminate external conditions and be apart from all minds, and that is your true nature." Yin heard it bewildered, bowed and took his leave to travel, and at Weishan finally awakened to the profound meaning and then became a disciple of Weishan. The master showed extinction on the fifth day of the intercalary third month of the bingxu year, the seventh year of Xiantong. He was posthumously named again Great Master Wushang. He was the second abbot of Jingshan.

前五洩山靈默禪師法嗣

Dharma heirs of the earlier Chan Master Lingmo of Mount Wuxie

福州長谿龜山正原禪師。宣州南陵人也。姓蔡氏。幼厭俗出家。於本州籍山落髮。唐元和十二年丁酉建州乾元寺受具。尋造五洩山默師之室決擇玄微。後住龜山為第二世也。師嘗述二偈。其一曰。

Chan Master Zhengyuan of Guishan in Changxi, Fuzhou, was a native of Nanling in Xuanzhou, surnamed Cai. In youth he became weary of the world and left home, having his head shaved at Jishan in his home prefecture. In the dingyou year, the twelfth year of Yuanhe of the Tang, he received the full precepts at Qianyuan Monastery in Jianzhou. Soon he went to the room of Master Mo on Mount Wuxie to settle the profound subtlety. Later he lived at Guishan as its second abbot. The master once composed two verses. The first said:

滄溟幾度變桑田唯有虛空獨湛然

The dark sea has many times turned to mulberry fields, only empty space alone remains clear.

已到岸人休戀筏未曾度者要須船

One who has reached the shore should not cling to the raft; those not yet crossed must have a boat.

其二曰。

The second said:

尋師認得本心源兩岸俱玄一不全

Seeking a teacher and recognizing the source of the original mind, both shores are profound, yet the one is not whole.

是佛不須更覓佛只因如此便忘緣

One who is Buddha need not seek another Buddha; just because of this, conditions are forgotten.

師咸通十年終於本山。壽七十八。臘五十四。勅諡性空大師慧觀之塔也。

The master died on that mountain in the tenth year of Xiantong, aged seventy-eight, with fifty-four monastic years. He was posthumously named by imperial decree Great Master Xingkong, and the stupa was called the Stupa of Wisdom Contemplation.

前落京佛光寺如滿禪師法嗣

Dharma heirs of the earlier Chan Master Ruman of Foguang Monastery in Luojing

唐杭州刺史白居易字樂天。久參佛光得心法。兼稟大乘金剛寶戒。元和中造於京兆興善法堂致四問(語見興善章)十五年牧杭州訪鳥窠和尚。有問答偈頌(鳥窠章敘訖)甞致書於濟法師。以佛無上大慧演出教理。安有徇機高下應病不同。與平等一味之說相反。援引維摩及金剛三昧等六經。闢二義而難之。又以五蘊十二緣。說名色前後不類。立理而徵之。並鉤深索隱通幽洞微。然未覩法師醻對。後來亦鮮有代答者。復受東都凝禪師八漸之目。各廣一言而為一偈釋其旨趣。自淺之深猶貫珠焉。凡守任處多訪祖道。學無常師。後為賓客分司東都。罄己俸修龍門香山寺。寺成自撰記。凡為文動關教化。無不贊美佛乘。見於本集。其歷官次第歸全代祀。即史傳存焉耳。

Bai Juyi, courtesy name Letian, prefect of Hangzhou in the Tang. He studied long at Foguang and obtained the mind-Dharma, and also received the Mahayana Diamond precepts. In the Yuanhe era he went to the Dharma hall of Xingshan in Jingzhao and raised four questions (the words are in the chapter on Xingshan). In the fifteenth year he governed Hangzhou, visited the Venerable Niaoke, and they exchanged question-and-answer verses (the chapter on Niaoke has told this). He once wrote a letter to Dharma Master Ji, saying that the Buddha's unsurpassed great wisdom expounds the principle of the teaching, so how could he adapt to capacities as high or low, and apply different remedies to different illnesses, in contradiction with the doctrine of equal single taste? He cited six sutras including the Vimalakirti and Vajra Samadhi, rejected two meanings and challenged him. He also, regarding the five aggregates and twelve links, said that name and form do not match in sequence, set out the principle and questioned it. He sought out the deep and hidden, penetrating the obscure and the subtle. But he did not see the Dharma master's reply, and later few answered in his place. He also received the eight stages from Chan Master Ning of the Eastern Capital, and for each broadened it with a word and made a verse explaining its meaning, from shallow to deep like a string of pearls. In every place where he held office he often visited the Way of the patriarchs, and in learning had no constant teacher. Later, as a guest official in the Eastern Capital, he used up his own stipend to repair the Xiangshan Temple at Longmen. When the temple was finished he wrote its record himself. All his writings bore on teaching and transformation and none failed to praise the Buddha vehicle, as seen in his collected works. His career and his return to the whole body for posthumous offerings are preserved in the histories.

前大梅山法常禪師法嗣

Dharma heirs of the earlier Chan Master Fachang of Mount Damei

新羅國迦智禪師僧問。如何是西來意。師雲。待汝裡頭來即與汝道。僧問。如何是大梅的旨。師雲。酪本一時拋。

Chan Master Jiazhi of Silla. A monk asked: "What is the meaning of the coming from the West?" The master said: "When you come inside, I will tell you." A monk asked: "What is the purport of Damei?" The master said: "The cream is thrown away all at once."

杭州天龍和尚上堂雲。大眾莫待老僧。上來便上來下去便下去各有華藏性海具足功德無礙光明。各各參取珍重。僧問。如何是祖師意。師竪起拂子。僧問。如何得出三界去。師雲。汝即今在什麼處。

The Venerable Tianlong of Hangzhou ascended the hall and said: "Assembly, do not wait for this old monk to come up before you come up, or to go down before you go down. Each of you has the Huayan ocean of nature, complete with merit and unobstructed light. Each of you study it. Take care." A monk asked: "What is the Patriarch's meaning?" The master raised his whisk. A monk asked: "How does one get out of the three realms?" The master said: "Where are you right now?"

前永泰寺靈湍禪師法嗣

Dharma heirs of the earlier Chan Master Lingtuan of Yongtai Monastery

湖南上林戒靈(目錄作虛)禪師。初參溈山。曰大德作什麼來。師曰。介冑全具。溈山曰。盡卸了來與大德相見。師曰。卸了也。溈山咄曰。賊尚未打卸作什麼。師無對。仰山代雲。請和尚屏左右。溈山以手揖雲喏喏。師後參永泰方喻其旨。

Chan Master Jieling of Shanglin in Hunan (the catalog writes the second character as "xu"). He first studied with Weishan, who said: "Great virtuous one, what have you come to do?" The master said: "Fully equipped in helmet and armor." Weishan said: "Take it all off and meet me, great virtuous one." The master said: "I have taken it off." Weishan shouted: "The thief has not yet been beaten; what is the use of taking off?" The master had no answer. Yangshan answered for him: "Please, Venerable, dismiss those on both sides." Weishan bowed with his hands and said: "Yes, yes." The master later studied at Yongtai and only then understood the point.

五臺山秘魔巖和尚常持一木叉。每見僧來禮拜。即叉卻頸雲。那箇魔魅教汝出家。那箇魔魅教汝行腳。道得也叉下死。道不得也叉下死。速道。學僧鮮有對者(法眼代雲乞命。法燈代雲。但引頸示之。玄覺代雲。老兒家放卻叉子得也)。

The Venerable of Mimo Cliff on Mount Wutai always held a wooden fork. Whenever he saw a monk come to bow, he pinned him at the neck with the fork and said: "What demon taught you to leave home? What demon taught you to go on pilgrimage? If you can say, you die under the fork; if you cannot say, you die under the fork. Quickly, say it." Few students had an answer. (Fayan answered for him: "Spare my life." Fadeng answered for him: "Just stretch out the neck to show him." Xuanjue answered for him: "The old man can put down the fork.")

湖南祇林和尚。每叱文殊普賢皆為精魅。手持木劍自謂降魔。才有僧參禮。便雲。魔來也魔來也。以劍亂揮潛入方丈如是十二年。後置劍無言。僧問。十二年前為什麼降魔。師曰。賊不打貧兒家。曰十二年後為什麼不降魔。師曰。賊不打貧兒家。

The Venerable of Zhilin in Hunan. He constantly scolded Manjushri and Samantabhadra as goblins, and holding a wooden sword called himself the demon subduer. As soon as a monk came to bow, he said: "The demon is coming, the demon is coming." He slashed wildly with the sword and slipped into his room. He did so for twelve years. Later he put down the sword and was silent. A monk asked: "Twelve years ago why did you subdue demons?" The master said: "A thief does not rob a poor man's house." He said: "Twelve years later why do you not subdue demons?" The master said: "A thief does not rob a poor man's house."

前幽州盤山寶積禪師法嗣

Dharma heirs of the earlier Chan Master Baoji of Mount Pan in Youzhou

鎮州普化和尚者不知何許人也。師事盤山密受真訣。而佯狂出言無度。暨盤山順世乃於北地行化。或城市或塚間。振一鐸雲。明頭來也打。暗頭來也打。一日臨濟令僧捉住雲。不明不暗時如何。答雲。來日大悲院裡有齋。凡見人無高下。皆振鐸一聲。時號普化和尚。或將鐸就人耳邊振之。或拊其背。有迴顧者即展手雲。乞我一錢。非時遇食亦吃。嘗暮入臨濟院吃生菜飯。臨濟曰。遮漢大似一頭驢。師便作驢鳴。臨濟乃休。師曰。臨濟小廝兒只具一隻眼(僧問法眼未審臨濟當時下得什麼語。法眼雲。臨濟留與後人)師見馬步使出喝道師亦喝道及作相撲勢。馬步使令人打五棒。師曰。似即似是即不是。師嘗於闤闠間搖鐸唱曰。覓箇去處不可得。時道吾遇之把住問曰。汝擬去什麼處。師曰。汝從什麼處來。道吾無語。師掣手便去。一日入臨濟院。臨濟曰賊賊。師亦曰賊賊。同入僧堂。臨濟指聖僧問是凡是聖。師曰是聖。臨濟曰。作遮箇語話。師乃撼鐸唱曰。河陽新婦子。木塔老婆禪。臨濟小廝兒只具一隻眼師唐咸通初將示滅。乃入市謂人曰。乞一箇直裰。人或與披襖或與布裘。皆不受。振鐸而去。時臨濟令人送與一棺。師笑曰。臨濟廝兒饒舌。便受之。乃告辭曰。普化明日去東門死也。郡人相率送出城。師厲聲曰。今日葬不合青烏。乃曰。第二日南門遷化。人亦隨之。又曰。明日出西門方吉。人出漸稀。出已還返。人意稍怠。第四日自擎棺出北門外。振鐸入棺而逝。郡人奔走出城。揭棺視之已不見。唯聞鐸聲漸遠。莫測其由。

The Venerable Puhua of Zhenzhou, whose origins are unknown. He served Panshan and secretly received the true secret, but feigned madness and spoke without restraint. When Panshan passed away, he went to teach in the northern lands. Sometimes in the city, sometimes among the tombs, he rang a bell and said: "If it comes bright, I strike; if it comes dark, I strike." One day Linji had a monk seize him and say: "What is it when it is neither bright nor dark?" He answered: "Tomorrow there is a vegetarian feast at Dabei Cloister." Whenever he saw people of any rank, he rang the bell once, and so he was called the Venerable Puhua. Sometimes he rang the bell by someone's ear, or patted their back. If someone looked back, he held out his hand and said: "Give me a coin." Even out of season he would eat any food he met. Once in the evening he entered Linji's cloister and ate a raw vegetable meal. Linji said: "This fellow is very like a donkey." The master brayed like a donkey. Linji then stopped. The master said: "The little fellow Linji has only one eye." (A monk asked Fayan: "What words did Linji use at that time?" Fayan said: "Linji left it for later generations.") The master saw the mounted officer come out clearing the way with shouts, and he also shouted and made a wrestling stance. The mounted officer had him beaten with five blows. The master said: "Like it, but it is not it." The master once rang a bell in the market and sang: "Seeking a place to go cannot be found." At that time Daowu met him, seized him and asked: "Where do you intend to go?" The master said: "Where have you come from?" Daowu had no reply. The master pulled his hand away and left. One day he entered Linji's cloister. Linji said: "Thief, thief." The master also said: "Thief, thief." They entered the monks' hall together. Linji pointed to the statue of the sage monk and asked: "Is it ordinary or sage?" The master said: "It is sage." Linji said: "Do you talk like this?" The master shook the bell and sang: "The bride of Heyang, the wooden pagoda old woman's Chan. The little fellow Linji has only one eye." In the early Xiantong era of the Tang, about to show extinction, the master went into the market and said to people: "I beg for a plain robe." Some gave him a jacket and some a cloth coat, but he accepted none and left ringing the bell. At that time Linji had someone send him a coffin. The master laughed and said: "The little fellow Linji is talkative." He then accepted it. He took leave and said: "Puhua will die at the east gate tomorrow." The townspeople led one another out of the city to see him off. The master said sternly: "Today's burial is not auspicious." He said: "On the second day I will pass away at the south gate." People again followed. He also said: "Tomorrow, leaving by the west gate will be auspicious." Fewer people went out, and after he went out he returned, and people's intentions slackened. On the fourth day he carried the coffin himself out of the north gate, rang his bell and entered the coffin and died. The townspeople ran out of the city, opened the coffin and looked, and he was no longer there; they only heard the sound of the bell gradually receding, and could not fathom the reason.

前龍牙山圓暢禪師法嗣

Dharma heirs of the earlier Chan Master Yuanchang of Mount Longya

嘉禾藏廙禪師。衢州信安人也。姓程氏。唐元和中辭親往長沙嶽麓寺。禮靈智律師出家。長慶三年於武陵開元寺受戒。因聽律部語同學曰。教門繁廣宜扣總門。遂緣會龍牙山暢禪師。龍牙告之曰。蘊界不真。佛生非我。子之正本當復何名而從誰得。師一言領悟。迴柯山避會昌沙汰。後於龍興廣揚道化。乾符六年三月中長往。壽八十二。臘五十六。

Chan Master Zangyi of Jiahe was a native of Xin'an in Quzhou, surnamed Cheng. In the Yuanhe era of the Tang, he left his family and went to Yuelu Monastery in Changsha, and left home under Vinaya Master Lingzhi. In the third year of Changqing he received the precepts at Kaiyuan Monastery in Wuling. Having listened to the vinaya section, he said to his fellow student: "The teachings are vast and numerous; one should knock on the general gate." So he came to meet Chan Master Chang of Mount Longya. Longya told him: "The aggregates and elements are not real, and Buddha-birth is not mine. What name should your true root be called, and from whom was it obtained?" The master awakened at a word. He returned to Mount Ke and avoided the Huichang suppression. Afterward he widely spread the teaching at Longxing. In the third month of the sixth year of Qianfu he departed for good, aged eighty-two, with fifty-six monastic years.

前歸宗寺智常禪師法嗣

Dharma heirs of the earlier Chan Master Zhichang of Guizong Monastery

福州芙蓉山靈訓禪師。初參歸宗問。如何是佛。宗曰。我向汝道汝還信否。師曰。和尚發誠實言何敢不信。宗曰。即汝便是。師曰。如何保任。宗曰。一翳在眼空華亂墜(法眼雲。歸宗若無後語有什麼歸宗也)師辭歸宗。宗問。子什麼處去。師曰。歸嶺中去。宗曰。子在此多年裝束了卻來。為子說一上佛法。師結束了上堂。宗曰。近前來。師乃近前。宗曰。時寒途中善為。師聆此一言頓忘前解。後歸寂諡弘照大師。塔曰圓相。

Chan Master Lingxun of Furong Mountain in Fuzhou. He first studied with Guizong and asked: "What is the Buddha?" Zong said: "If I tell you, will you believe it?" The master said: "If the Venerable speaks truthful words, how dare I not believe?" Zong said: "It is you." The master said: "How should I maintain it?" Zong said: "One speck of dust in the eye, and flowers in the sky fall in confusion." (Fayan said: "If Guizong had not had the later words, what would there be of Guizong?") The master took leave of Guizong. Zong asked: "Where are you going?" The master said: "Back to the south of the ridge." Zong said: "You have been here many years; when you have packed, come back and I will give you a sermon on the Buddha-Dharma." The master finished packing and ascended the hall. Zong said: "Come closer." The master came closer. Zong said: "It is cold; take care on the road." Hearing this one phrase, the master suddenly forgot his earlier understanding. Later he passed into stillness and was posthumously named Great Master Hongzhao, with a stupa called Yuanxiang.

漢南穀城縣高亭和尚。有僧自夾山來禮拜。師便打。僧雲。特來禮拜。師何打。其僧再禮拜。師又打趁。僧迴舉似夾山。夾山雲。汝會也無。僧雲。不會。夾山雲。賴汝不會。若會即夾山口瘂。

The Venerable Gaoting of Gucheng county in Hannan. A monk came from Jiashan to bow. The master struck him. The monk said: "I have come especially to bow; why does the Venerable strike me?" The monk bowed again. The master struck and drove him off again. The monk went back and told Jiashan. Jiashan said: "Do you understand?" The monk said: "I do not." Jiashan said: "Fortunately you do not understand. If you did, Jiashan would be mute."

新羅大茅和尚上堂雲。欲識諸佛師。向無明心內識取。欲識常住不彫性。向萬木遷變處識取。僧問。如何是大茅境。師雲。不露鋒。僧雲。為什麼不露鋒。師雲無當者。

The Venerable Damao of Silla ascended the hall and said: "To know the teacher of all Buddhas, recognize him within the ignorant mind. To know the unwithering ever-abiding nature, recognize it where the ten thousand trees change." A monk asked: "What is the scene of Damao?" The master said: "It does not show its blade." The monk said: "Why does it not show its blade?" The master said: "There is no one to match it."

五臺山智通禪師(自稱大禪佛)初在歸宗會下時。忽一夜巡堂叫雲。我已大悟也。眾駭之。明日歸宗上堂集眾問。昨夜大悟底僧出來。師出雲。智通。歸宗雲。汝見什麼道理言大悟。試說似吾看。師對雲。師姑天然是女人作。歸宗默而異之。師便辭。歸宗門送與拈笠子。師接得笠子戴頭上便行。更不迴顧。後居臺山法華寺。臨終有偈曰。

Chan Master Zhitong of Mount Wutai (who called himself Great Chan Buddha). When he was first in the assembly of Guizong, one night he suddenly made rounds of the hall shouting: "I have greatly awakened!" The assembly was startled. The next day Guizong ascended the hall, gathered the assembly and asked: "The monk who greatly awakened last night, come forward." The master came forward and said: "Zhitong." Guizong said: "What principle did you see that you say you greatly awakened? Try to tell me." The master replied: "The nun is naturally made by a woman." Guizong was silent, finding him extraordinary. The master took his leave. Guizong saw him off at the gate and handed him his bamboo hat. The master took the hat, put it on his head and left without looking back. Later he lived at Fahua Monastery on Mount Tai. At his death he left a verse:

舉手攀南斗迴身倚北辰

Raising my hand I grasp the Southern Dipper, turning around I lean on the North Star.

出頭天外見誰是我般人

My head emerges to see beyond the heavens; who is a person like me?

前華嚴寺智藏禪師法嗣

Dharma heirs of the earlier Chan Master Zhizang of Huayan Monastery

黃州齊安和尚示學眾曰。言不落句佛祖徒施。玄韻不墜誰人知得。僧問。如何識得自己佛。師曰。一葉明時消不盡。松風韻罷怨無人。僧曰。如何是自己佛。師曰。草前駿馬實難窮。妙盡還須畜生行。人問。大師年多少。師曰。五六四三不得類。豈同一二實難窮。師有頌曰。

The Venerable Qi'an of Huangzhou showed the assembly: "If words do not fall into phrases, the Buddhas and patriarchs bestow in vain. If the profound resonance does not fall, who can know it?" A monk asked: "How does one recognize one's own Buddha?" The master said: "When one leaf is bright it cannot be exhausted; when the pine wind's tune ends, one resents that no one is there." The monk said: "What is one's own Buddha?" The master said: "A swift horse before the grass is truly hard to exhaust; to perfect the wonder one must still walk as an animal." Someone asked: "How old is the Great Master?" The master said: "Five, six, four, three cannot be classed; how can it be the same as one and two, truly hard to exhaust." The master had a verse:

猛熾焰中人有路旋風頂上屹然棲

In the fierce blazing flames there is a path for people, and one perches steadily atop the whirlwind.

鎮常歷劫誰差互杲日無言運照齊

Constant through kalpas, who can mistake it? The bright sun, without words, shines everywhere equally.

師後居鳳翔。

The master later lived in Fengxiang.

懷讓禪師第四世上八十九人

Eighty-nine persons above, the fourth generation from Chan Master Huairang

潭州溈山靈祐禪師法嗣四十三人袁州仰山慧寂禪師

Forty-three Dharma heirs of Chan Master Lingyou of Weishan in Tanzhou: Chan Master Huiji of Yangshan in Yuanzhou

鄧州香嚴寺智閑禪師

Chan Master Zhixian of Xiangyan Monastery in Dengzhou

襄州延慶法端禪師(十二卷又收在香嚴下何也)

Chan Master Faduan of Yanqing in Xiangzhou (fascicle 12 again lists him under Xiangyan; why?)

杭州徑山洪諲禪師

Chan Master Hongyin of Jingshan in Hangzhou

福州靈雲志勤禪師

Chan Master Zhiqin of Lingyun in Fuzhou

益州應天和尚

The Venerable Yingtian of Yizhou

福州九峰慈慧禪師

Chan Master Cihui of Jiufeng in Fuzhou

京兆米和尚

The Venerable Mi of Jingzhao

晉州霍山和尚

The Venerable Huoshan of Jinzhou

襄州王敬初常侍(已上十一人見錄)

Attendant Wang Jingchu of Xiangzhou (the above eleven are recorded)

福州雙峰和尚

The Venerable Shuangfeng of Fuzhou

長延圓鑑禪師

Chan Master Yuanjian of Changyan

志和禪師

Chan Master Zhihe

洪州西山道方禪師

Chan Master Daofang of Xishan in Hongzhou

溈山如真禪師

Chan Master Ruzhen of Weishan

幷州元順禪師

Chan Master Yuanshun of Bingzhou

興元府崇皓禪師

Chan Master Chonghao of Xingyuan Prefecture

鄂州全諗禪師

Chan Master Quanshen of Ezhou

嵩山神劍禪師

Chan Master Shenjian of Mount Song

許州弘進禪師

Chan Master Hongjin of Xuzhou

餘杭文立禪師

Chan Master Wenli of Yuhang

越州光相禪師

Chan Master Guangxiang of Yuezhou

蘇州文約禪師

Chan Master Wenyue of Suzhou

上元智滿禪師

Chan Master Zhiman of Shangyuan

金州法朗禪師

Chan Master Falang of Jinzhou

鄂州黃鶴山超達大師

Great Master Chaoda of Huanghe Mountain in Ezhou

白鹿從約禪師

Chan Master Congyue of Bailu

西堂復禪師

Chan Master Fu of Xitang

溫州靈空禪師

Chan Master Lingkong of Wenzhou

大溈簡禪師

Chan Master Jian of Dawei

荊南智朗禪師

Chan Master Zhilang of Jingnan

溈山普潤禪師

Chan Master Purun of Weishan

溈山法真禪師

Chan Master Fazhen of Weishan

黑山和尚

The Venerable of Heishan

滁州定山神英禪師

Chan Master Shenying of Dingshan in Chuzhou

霜山和尚

The Venerable of Shuangshan

南源和尚

The Venerable of Nanyuan

溈山沖逸禪師

Chan Master Chongyi of Weishan

溈山彥禪師

Chan Master Yan of Weishan

蘄州三角山法遇禪師

Chan Master Fayu of Sanjiao Mountain in Qizhou

鄧州志詮禪師

Chan Master Zhiquan of Dengzhou

荊州弘珪禪師

Chan Master Hongjue of Jingzhou

巖背道曠禪師(已上三十三人無機緣語句不錄)

Chan Master Daokuang of Yanbei (the above thirty-three have no encounter dialogue and are not recorded)

福州大安禪師法嗣一十人益州大隨法真禪師

Ten Dharma heirs of Chan Master Da'an of Fuzhou: Chan Master Dasui Fazhen of Yizhou

韶州靈樹如敏禪師

Chan Master Rumin of Lingshu in Shaozhou

福州壽山師解禪師

Chan Master Shijie of Shoushan in Fuzhou

饒州嶢山和尚

The Venerable Yaoshan of Raozhou

泉州莆田崇福慧日大師

Great Master Huiri of Chongfu in Putian, Quanzhou

台州浮江和尚

The Venerable Fujiang of Taizhou

潞州淥水和尚

The Venerable Lushui of Luzhou

廣州文殊院圓禪師(已上八人見錄)

Chan Master Yuan of Manjushri Cloister in Guangzhou (the above eight are recorded)

溫州靈陽禪師

Chan Master Lingyang of Wenzhou

洪州紙衣和尚(已上二人無機緣語句不錄)

The Venerable Paper Robe of Hongzhou (the above two have no encounter dialogue and are not recorded)

杭州徑山鑒宗大師法嗣三人明州天童山鹹啟禪師

Three Dharma heirs of Great Master Jianzong of Jingshan in Hangzhou: Chan Master Xianqi of Tiantong Mountain in Mingzhou

背山行真禪師

Chan Master Xingzhen of Beishan

杭州大慈山行滿禪師(已上三人無機緣語句不錄)

Chan Master Xingman of Daci Mountain in Hangzhou (the above three have no encounter dialogue and are not recorded)

趙州東院從諗禪師法嗣一十三人洪州新興嚴陽尊者

Thirteen Dharma heirs of Chan Master Congshen of East Cloister in Zhaozhou: Venerable Yanyang of Xinxing in Hongzhou

揚州光孝院慧覺禪師

Chan Master Huijue of Guangxiao Cloister in Yangzhou

隴州國清院奉禪師

Chan Master Feng of Guoqing Cloister in Longzhou

婺州木陳從朗禪師

Chan Master Conglang of Muchen in Wuzhou

婺州新建禪師

Chan Master Xinjian of Wuzhou

杭州多福和尚

The Venerable Duofu of Hangzhou

益州西睦和尚(已上七人見錄)

The Venerable Ximu of Yizhou (the above seven are recorded)

潭州麻谷山和尚

The Venerable of Magu Mountain in Tanzhou

觀音院定鄂禪師

Chan Master Ding'e of Guanyin Cloister

宣州茗萍山和尚

The Venerable of Mingping Mountain in Xuanzhou

太原免道者

The practitioner Mian of Taiyuan

幽州燕王

The Prince of Yan in Youzhou

鎮州趙王(已上六人無機緣語句不錄)

The Prince of Zhao in Zhenzhou (the above six have no encounter dialogue and are not recorded)

衢州子湖巖利蹤禪師法嗣四人台州勝光和尚

Four Dharma heirs of Chan Master Lizong of Yan on Zihu in Quzhou: Venerable Shengguang of Taizhou

漳州浮石和尚

The Venerable Fushi of Zhangzhou

紫桐和尚

The Venerable Zitong

日容和尚(已上四人見錄)

The Venerable Rirong (the above four are recorded)

吉州孝義性空禪師法嗣一人卭州壽興院守閑禪師(一人無機緣語句不錄)

One Dharma heir of Chan Master Xingkong of Xiaoyi in Jizhou: Chan Master Shouxian of Shouxing Cloister in Qiongzhou (one person with no encounter dialogue, not recorded)

鄂州茱萸和尚法嗣一人石梯和尚(一人見錄)

One Dharma heir of the Venerable Zhuyu of Ezhou: the Venerable Shiti (one person recorded)

天龍和尚法嗣二人婺州金華山俱胝和尚(一人見錄)

Two Dharma heirs of the Venerable Tianlong: the Venerable Juzhi of Jinhua Mountain in Wuzhou (one person recorded)

新羅國彥忠禪師(一人無機緣語句不錄)

Chan Master Yanzhong of Silla (one person with no encounter dialogue, not recorded)

長沙景岑禪師法嗣二人明州雪竇山常通禪師(一人見錄)

Two Dharma heirs of Chan Master Jingcen of Changsha: Chan Master Changtong of Xuedou Mountain in Mingzhou (one person recorded)

婺州金華山嚴靈禪師(一人無機緣語句不錄)

Chan Master Yanling of Jinhua Mountain in Wuzhou (one person with no encounter dialogue, not recorded)

襄州關南道常禪師法嗣二人關南道吾和尚

Two Dharma heirs of Chan Master Daochang of Guannan in Xiangzhou: the Venerable Daowu of Guannan

漳州羅漢和尚(已上二人見錄)

The Venerable Luohan of Zhangzhou (the above two are recorded)

白馬曇照禪師法嗣一人晉州霍山無名禪師(一人無機緣語句不錄)

One Dharma heir of Chan Master Tanzhao of Baima: Chan Master Wuming of Huoshan in Jinzhou (one person with no encounter dialogue, not recorded)

新羅大證禪師法嗣二人文聖大王

Two Dharma heirs of Chan Master Dazheng of Silla: King Munseong

憲安大王(已上二人無機緣語句不錄)

Great King Xian'an (the two above have no recorded encounter dialogues and are not included here)

小馬神照禪師法嗣一人縉雲郡連雲院有緣禪師(一人無機緣語句不錄)

One Dharma heir of Chan Master Shenzhao of Xiaoma: Chan Master Youyuan of Lianyun Cloister in Jinyun Prefecture (this one has no recorded encounter dialogues and is not included here)

高安大愚和尚法嗣一人筠州末山尼瞭然(一人見錄)

One Dharma heir of the Monk Dayu of Gao'an: the nun Liaoran of Moshan in Yunzhou (this one is recorded here)

新羅洪直禪師法嗣二人興德大王

Two Dharma heirs of Chan Master Hongzhi of Silla: Great King Xingde

宣康太子(二人無機緣語句不錄)

Crown Prince Xuankang (the two have no recorded encounter dialogues and are not included here)

許州無跡和尚法嗣一人道遂禪師(一人無機緣語句不錄)

One Dharma heir of the Monk Wuji of Xuzhou: Chan Master Daosui (this one has no recorded encounter dialogues and is not included here)

前溈山靈祐禪師法嗣(懷讓禪師第四世)

Dharma heirs of the former Chan Master Lingyou of Weishan (fourth generation from Chan Master Huairang)

袁州仰山慧寂禪師韶州懷化人也。姓葉氏。年十五欲出家父母不許。後二載師斷手二指跪致父母前。誓求正法以答劬勞。遂依南華寺通禪師落髮。未登具即遊方。初謁耽源已悟玄旨。後參溈山遂升堂奧。祐問曰汝是有主沙彌無主沙彌。師曰。有主。曰在什麼處。師從西過東立。祐知是異人便垂開示。師問。如何是真佛住處。祐曰。以思無思之妙。返思靈焰之無窮。思盡還源性。相常住。事理不二真佛如如。師於言下頓悟。自此執侍。尋往江陵受戒住夏探律藏。後參巖頭。巖頭舉起拂子。師展坐具。巖拈拂子置背後。師將坐具搭肩上而出。巖雲。我不肯汝放。只肯汝收。又問石室。佛之與道相去幾何。石室雲。道如展手佛似握拳。乃辭石室。石室門送召雲。子莫一向去。已後卻來我邊(雲居錫雲。要會麼。如今歸堂去。明日卻上來。)韋宙就溈山請一伽陀。溈山曰。覿面相呈猶是鈍漢。豈況形於紙筆。乃就師請。師於紙上畫一圓相。注云。思而知之落第二頭。不思而知落第三首。一日隨溈山開田。師問曰。遮頭得恁麼低。那頭得恁麼高。祐曰。水能平物但以水平。師曰。水也無憑。和尚但高處高平低處低平。祐然之。有施主送絹。師問。和尚受施主如是供養將何報答。祐敲禪床示之師曰。和尚何得將眾人物作自己用。祐忽問師什麼處去來。師曰田中來。祐曰。田中多少人。師插鍬而立。祐曰。今日南山大有人刈茅在。師舉鍬而去(玄沙雲。我若見即蹋倒鍬子。僧問鏡清。仰山插鍬意旨如何。清雲。狗銜赦書諸侯避道。又問。只如玄沙蹋鍬其意如何。清雲。勿奈船何打破𡰷。鬥又問。南山刈茅意旨如何。清雲。李靖三兄久經行陣。雲居錫雲。且道。鏡清下此一判著不著。又僧問禾山雲。仰山插鍬意旨如何。禾山雲。汝問我。僧雲。玄沙蹋鍬意旨如何。禾山雲。我問汝)師在溈山牧牛時。第一座曰。

Chan Master Huiji of Yangshan in Yuanzhou, a native of Huaihua in Shaozhou, surnamed Ye. At fifteen he wanted to leave home, but his parents would not permit it. Two years later, the master cut off two fingers and knelt before his parents, vowing to seek the true Dharma in order to repay their toil. He then took Chan Master Tong of Nanhua Temple as his teacher and had his head shaved. Before receiving full ordination he went traveling. When he first saw Danyuan, he had already awakened to the profound meaning; later he studied at Weishan and entered the inner chamber. You asked: "Are you a novice with a master, or a novice without a master?" The master said: "With a master." He asked: "Where is he?" The master walked from west to east and stood still. You knew he was an extraordinary person and then gave him instruction. The master asked: "What is the dwelling place of the true Buddha?" You said: "With the wonder of thinking of no-thinking, turn back and reflect on the inexhaustible spiritual flame. When thinking is exhausted and returns to the source, nature and appearance abide constantly. Phenomena and principle are not two; the true Buddha is suchness." The master suddenly awakened at these words. From then on he served as attendant. Before long he went to Jiangling to receive ordination, spent the summer retreat and studied the Vinaya. Later he visited Yantou. Yantou raised his whisk, and the master spread out his sitting cloth. Yan put the whisk behind his back, and the master put the sitting cloth over his shoulder and went out. Yan said: "I do not approve of your putting it down; I only approve of your taking it up." He also asked Shishi: "How far apart are the Buddha and the Way?" Shishi said: "The Way is like an open hand; the Buddha is like a clenched fist." Then he took leave of Shishi. Shishi saw him to the door and called out: "Do not just keep going; come back to me afterward." (Yunju Xi said: "Do you want to understand? Go back to the hall now and come up again tomorrow.") Wei Zhou asked Weishan for a gatha. Weishan said: "Even presenting it face to face is still being dull; how much more putting it in paper and brush." So he asked the master. The master drew a circle on the paper and annotated it: "To know by thinking falls to the second head. To know without thinking falls to the third head." One day he went with Weishan to open a field. The master asked: "This end is so low and that end so high?" You said: "Water can level things; just use water to level it." The master said: "Water also has nothing to rely on. Master, simply level high places high and low places low." You agreed. A donor sent silk. The master asked: "The master accepts such offerings from donors; how will you repay them?" You rapped on his meditation bed to show him. The master said: "How can the master take what belongs to the assembly and use it as your own?" You suddenly asked the master: "Where have you been?" The master said: "In the fields." You said: "How many people are in the fields?" The master planted his spade and stood. You said: "Today on the South Mountain many people are cutting thatch." The master raised his spade and left. (Xuansha said: "If I had seen it, I would have kicked the spade over." A monk asked Jingqing: "What is the meaning of Yangshan planting his spade?" Qing said: "A dog carries a pardon in its mouth, and the lords make way for it." He asked again: "What about Xuansha kicking the spade?" Qing said: "Nothing can be done about the boat; smash the bailing bucket." He asked again: "What is the meaning of cutting thatch on South Mountain?" Qing said: "Li Jing's third brother has long experience in battle lines." Yunju Xi said: "Tell me, does Jingqing's judgment hit the mark or not?" Another monk asked Heshan: "What is the meaning of Yangshan planting his spade?" Heshan said: "You ask me." The monk said: "What about Xuansha kicking the spade?" Heshan said: "I ask you.") When the master was herding oxen at Weishan, the head monk said:

百億毛頭百億師子現。師不答。歸侍立。第一座上問訊。師舉前語問雲。適來道百億毛頭百億師子現。豈不是。上座曰是。師曰正當現時毛前現。毛後現上座曰。現時不說前後。師乃出。祐曰。師子腰折也。溈山上座舉起拂子曰。若人作得道理即與之。師曰。某甲作得道理。還得否。上座曰。但作得道理便得。師乃掣拂子將去(雲居錫雲。什麼處是仰山道理)一日雨下。上座曰。好雨寂闍梨。師曰。好在什麼處。上座無語。師曰。某甲卻道得。上座曰。好在什麼處。師指雨。溈山與師遊行次。烏銜一紅柿落前。祐將與師。師接得以水。洗了卻與祐。祐曰子什麼處得來。師曰此是和尚道德所感。祐曰汝也不得空然即分半與師(玄沙雲。大小溈山被仰山一坐至今起不得)師浣衲衣次。耽源曰正恁麼時作。麼生。師曰正恁麼時。向什麼處見。師盤桓溈。山前後十五載。凡有語句學眾無不弭伏。暨受溈山密印。領眾住王莽山。化緣未契遷止仰山學徒臻萃。師上堂示眾雲。汝等諸人各自回光返顧莫記吾言。汝無始劫來背明投暗。妄想根深卒難頓拔。所以假設方便奪汝麁識。如將黃葉止啼。有什麼是處。亦如人將百種貨物與金寶作一鋪。貨賣祇擬輕重來機。所以道。石頭是真金鋪。我遮裡是雜貨鋪。有人來覓鼠糞我亦拈與。他來覓真金我亦拈與。他時有僧問。鼠糞即不要。請和尚真金。師雲。齧鏃擬開口。驢年亦不會。僧無對。師雲。索喚則有交易。不索喚則無我。若說禪宗身邊要一人相伴亦無。豈況有五百七百眾耶。我若東說西說。則爭頭向前採拾。如將空拳誑小兒都無實處。我今分明向汝說聖邊事且莫將心湊泊。但向自己性海如實而修。不要三明六通。何以故。此是聖末邊事。如今且要識心達本。但得其本不愁其末。他時後日自具去在。若未得本縱饒將情學他亦不得。汝豈不見。溈山和尚雲。

"A hundred billion hair tips show a hundred billion lions." The master did not answer. He came back and stood in attendance. The head monk came up and greeted him. The master raised the earlier words and asked: "Just now you said a hundred billion hair tips show a hundred billion lions; is that not so?" The head monk said: "Yes." The master said: "At the very moment of appearing, do they appear before the hair or after the hair?" The head monk said: "At the moment of appearing there is no talk of before or after." The master then went out. You said: "The lion's back is broken." The head monk of Weishan raised his whisk and said: "If someone can make sense of it, I will give it to him." The master said: "If I can make sense of it, may I have it?" The head monk said: "If you can make sense of it, you may." The master then snatched the whisk and took it away. (Yunju Xi said: "Where is Yangshan's sense?") One day it rained. The head monk said: "Good rain, Acolyte Ji." The master said: "Where is the good?" The head monk had no words. The master said: "I can say it." The head monk said: "Where is the good?" The master pointed at the rain. Once Weishan was walking with the master when a crow dropped a red persimmon in front of them. You picked it up and gave it to the master. The master took it, washed it with water and gave it back to You. You said: "Where did you get this?" The master said: "This is what the master's virtue has called forth." You said: "You also have not come empty-handed." He then divided half and gave it to the master. (Xuansha said: "Great Weishan was sat on by Yangshan and still cannot get up.") Once the master was washing his patched robe, and Danyuan said: "What about just at this moment?" The master said: "Just at this moment, where do you see it?" The master stayed with Weishan for fifteen years before and after, and whenever he spoke, none of the students failed to be silenced. After he received Weishan's secret seal, he led an assembly at Wangmang Mountain. His teaching did not yet accord with conditions, so he moved to Yangshan, where students gathered. The master ascended the hall and addressed the assembly: "Each of you turn the light around and look back; do not remember my words. From beginningless kalpas you have turned your backs on brightness and gone toward darkness, your delusive thoughts are deeply rooted, and they are hard to pull out suddenly. Therefore I set up expedient means to take away your coarse consciousness. It is like using yellow leaves to stop a child's crying; what use is it? It is also like someone putting a hundred kinds of goods together with gold and jewels in one shop and selling them, only intending to weigh things according to the customer. Therefore it is said: Shitou's is a shop of true gold, and mine is a general store. If someone comes looking for mouse droppings, I pick them out for him too; if someone comes looking for true gold, I pick that out for him too." Then a monk asked: "I do not want mouse droppings; please give me true gold, master." The master said: "Biting an arrowhead and meaning to open your mouth, in the year of the donkey you will not understand." The monk had no answer. The master said: "If you ask for it, there is a transaction; if you do not ask for it, there is none. If I were to speak of the Chan school, I would not even have one companion at my side, much less five hundred or seven hundred in the assembly. If I speak east and west, you will scramble ahead to pick things up, like cheating a small child with an empty fist, with nothing real in it. Now I clearly tell you about the matter of the sages' side; do not try to fit it with your mind, but cultivate truthfully in your own sea of nature. You do not need the three insights or six spiritual powers. Why? These are matters of the sages' tail end. Now you need to know the mind and reach the root. If you obtain the root, you need not worry about the branches; in due time you will have them yourself. If you have not obtained the root, even if you study them with feeling, you will not get them. Have you not seen what Master Weishan said:

凡聖情盡體露真常事理不二即如如佛。問如何是祖師意。師以手於空作圓相。相中書佛字。僧無語。師謂第一坐曰。不思善不思惡正恁麼時作麼生。對曰。正恁麼時是某甲放身命處。師曰。何不問老僧。對曰。正恁麼時不見有和尚。師曰。扶吾教不起。師因歸溈山省覲。祐問。子既稱善知識。爭辨得諸方來者。知有不知有。有師承無師承。是義學是玄學。子試說看。師曰。慧寂有驗處。但見諸方僧來便竪起拂子。問伊。諸方還說遮箇不說。又云。遮箇且置。諸方老宿意作麼生。祐歎曰。此是從上宗門中牙爪。祐問。大地眾生業識茫茫無本可據。子作麼生知他有之與無。師曰。慧寂有驗處。時有一僧從面前過。師召雲。闍梨其僧回頭。師曰。和尚遮箇便是業識茫茫無本可據。祐曰。此是師子一滴乳。迸散六斛驢乳。鄭愚相公問。不斷煩惱而入涅槃時如何。師竪起拂子。公曰。入之一字不要亦得。師曰。入之一字不為相公(法燈別雲。相公不用煩惱)師問僧。什麼處來。曰幽州。師曰。我恰要箇幽州信米作麼價。曰某甲來時無端從市中過。蹋折他橋梁。師便休。師見僧來竪起拂子。其僧便喝。師曰。喝即不無。且道老僧過在什麼處。僧曰。和尚不合將境示人。師乃打之。師問香嚴。師弟近日見處如何。嚴曰。某甲卒說不得。乃有偈曰。去年貧未是貧。今年貧始是貧。去年無卓錐之地。今年錐也無。師曰。汝只得如來禪。未得祖師禪(玄覺雲。且道如來禪與祖師禪分不分。長慶稜雲。一時坐卻)溈山封一面鏡寄師。師上堂提起雲。且道。是溈山鏡仰山鏡。有人道得即不撲破。眾無對。師乃撲破。師問。雙峰師弟近日見處如何對曰。據某甲見處。實無一法可當情。師曰。汝解猶在境。雙峰曰。某甲只如此。師兄如何。師曰。汝豈無能知無一法可當情者。溈山聞雲。寂子一句疑殺天下人(玄覺雲。金剛經道。

'When feelings of ordinary and holy are exhausted, the substance is revealed as true constancy; phenomena and principle are not two, which is the Buddha of suchness.'" A monk asked: "What is the Patriarch's intention?" The master drew a circle in the air with his hand and wrote the character for Buddha in the circle. The monk had no words. The master said to the head monk: "Not thinking of good, not thinking of evil, what about just at this moment?" He answered: "Just at this moment is where I place my body and life." The master said: "Why do you not ask this old monk?" He answered: "Just at this moment I do not see there is a master." The master said: "I cannot teach you to get up." The master once returned to Weishan to pay his respects. You asked: "Since you are called a spiritual teacher, how do you distinguish those who come from various quarters, whether they know or not, whether they have a lineage or not, whether they study doctrine or the mysterious? Try saying it." The master said: "Huiji has a test. Whenever I see monks from various quarters come, I raise my whisk and ask them: Do the various quarters teach this or not? And then I say: Leave this aside; what is the meaning of the old masters of the various quarters?" You sighed and said: "These are the teeth and claws of the lineage from the past." You asked: "The karmic consciousness of beings on the great earth is vast and without a root to rely on. How do you know whether they have it or not?" The master said: "Huiji has a test." Just then a monk passed in front of them. The master called: "Acolyte." The monk turned his head. The master said: "Master, this is the vast karmic consciousness without a root to rely on." You said: "This is one drop of lion's milk scattering six hu of donkey's milk." The minister Zheng Yu asked: "What about entering nirvana without cutting off afflictions?" The master raised his whisk. The minister said: "The word 'entering' is not needed." The master said: "The word 'entering' is not for the minister." (Fadeng said separately: "The minister does not need afflictions.") The master asked a monk: "Where do you come from?" He said: "Youzhou." The master said: "I just wanted news of Youzhou. What is the price of rice?" He said: "When I came, I happened to pass through the market and trampled down their bridge." The master then stopped. The master saw a monk come and raised his whisk. The monk then shouted. The master said: "A shout is not lacking, but tell me, where is this old monk's fault?" The monk said: "The master should not have shown a realm to people." The master then hit him. The master asked Xiangyan: "Junior brother, what is your view recently?" Yan said: "I really cannot say." Then he composed a verse: "Last year's poverty was not yet poverty; this year's poverty is true poverty. Last year there was no ground to plant an awl; this year there is not even an awl." The master said: "You have only obtained the Tathagata Chan, not yet the Patriarch Chan." (Xuanjue said: "Tell me, are Tathagata Chan and Patriarch Chan separate or not?" Changqing Leng said: "Sit them both down at once.") Weishan sealed up a mirror and sent it to the master. The master ascended the hall, raised it and said: "Tell me, is this Weishan's mirror or Yangshan's mirror? If someone can say it, I will not smash it." The assembly had no answer. The master then smashed it. The master asked: "Junior brother of Shuangfeng, what is your view recently?" He answered: "According to my view, there is truly not a single dharma that can match the feelings." The master said: "Your understanding is still in the realm." Shuangfeng said: "I am just like this. What about you, elder brother?" The master said: "Is there not one who can know that there is not a single dharma to match the feelings?" Weishan heard of this and said: "One sentence from Ji has killed all the world with doubt." (Xuanjue said: "The Diamond Sutra says:

實無一法然燈佛與我受記。他道實無一法可當情。為什麼道。解猶在境。且道利害在什麼處)僧問。法身還解說法也無。師曰。我說不得。別有一人說得。曰說得底人在什麼處。師推出枕子溈山聞雲。寂子用劍刃上事。師閉目坐次。有僧潛來身邊立師開目於地上作一圓相。相中書水字顧視其僧。僧無語。師攜一杖子。僧問什麼處得。師便拈向背後。僧無語。師問一僧。汝會什麼。僧曰。會卜。師提起拂子曰。遮箇六十四卦中阿那卦收。無對。師自代雲。適來是雷天大壯。如今變為地火明夷。師問僧。名什麼。曰靈通。師曰。便請入燈籠。曰早箇入了也(法眼別雲。喚什麼作燈籠)僧問。古人道。見色便見心禪床是色。請和尚離色指學人心。師雲。那箇是禪床指出來。僧無語(玄覺雲。忽然被伊卻指禪床。作麼生對伊好。有僧雲。卻請和尚道。玄覺代拊掌三下)僧問。如何是毘盧師。師乃叱之。又問。如何是和尚師。師曰。莫無禮。師共一僧語。傍有僧曰。語底是文殊默底是維摩。師曰。不語不默底莫是汝否。僧默之師曰。何不現神通。僧曰。不辭現神通。只恐和尚收入教。師曰。鑒汝來處。未有教外底眼。問天堂地獄相去幾何。師將拄杖畫地一畫。師住觀音時出牓雲。看經次不得問事。後有僧來問訊。見師看經傍立而待。師卷卻經問。會麼。僧曰。某甲不看經爭得會。師曰。汝已後會去在(其僧到巖頭。巖頭問。什麼處來。僧雲。江西觀音來。巖頭雲。和尚有何言句。其僧舉前語。巖頭雲。遮箇老師。我將謂被故紙埋卻。元來猶在)僧問。禪宗頓悟畢竟入門的意如何。師曰。此意極難。若是祖宗門下上根上智。一聞千悟得大總持。此根人難得。其有根微智劣。所以古德道。若不安禪靜慮到遮裡總須茫然。僧曰。除此格外。還別有方便令學人得入也無。師曰。別有別無令汝心不安。汝是什麼處人。曰幽州人。

'In truth there is not a single dharma; yet Dipamkara Buddha gave me a prediction.' He says there is truly not a single dharma to match the feelings; why then does he say the understanding is still in the realm? Tell me, where does the point lie?") A monk asked: "Does the Dharma body also know how to preach the Dharma?" The master said: "I cannot say it; there is another who can." He asked: "Where is the one who can say it?" The master pushed out his pillow. Weishan heard of this and said: "Ji is working on the edge of a sword." Once as the master sat with eyes closed, a monk quietly came and stood at his side. The master opened his eyes, drew a circle on the ground, wrote the character for water in the circle, and looked at the monk. The monk had no words. The master was carrying a staff. A monk asked: "Where did you get it?" The master then put it behind his back. The monk had no words. The master asked a monk: "What do you know?" The monk said: "I know divination." The master raised his whisk and said: "In which of the sixty-four hexagrams is this contained?" There was no answer. The master answered for him: "Just now it was Thunder over Heaven, Great Strength; now it has changed to Earth over Fire, Brightness Wounded." The master asked a monk: "What is your name?" He said: "Lingtong." The master said: "Then please enter the lantern." He said: "I have already entered." (Fayan said separately: "What do you call a lantern?") A monk asked: "The ancients said that seeing form is seeing mind. The meditation bed is form; please, master, point to the mind of a student apart from form." The master said: "Which one is the meditation bed? Point it out." The monk had no words. (Xuanjue said: "If he suddenly pointed at the meditation bed in return, how should one answer him?" A monk said: "Then please, master, say it." Xuanjue clapped his hands three times in his place.) A monk asked: "What is the master Vairocana?" The master then shouted at him. He asked again: "What is the master of the Chan master?" The master said: "Do not be impolite." The master was talking with a monk. A monk at the side said: "The one speaking is Manjushri; the one silent is Vimalakirti." The master said: "Might the one who neither speaks nor is silent be you?" The monk was silent. The master said: "Why do you not manifest spiritual powers?" The monk said: "I do not refuse to manifest spiritual powers, but I fear the master would take me into the teachings." The master said: "Judging from where you come from, you do not yet have an eye outside the teachings." A monk asked: "How far apart are heaven and hell?" The master drew a line on the ground with his staff. When the master lived at Guanyin he posted a notice saying: "While reading scriptures, do not ask questions." Later a monk came to greet him, saw the master reading scriptures, and stood to the side to wait. The master rolled up the scripture and asked: "Do you understand?" The monk said: "I do not read scriptures; how could I understand?" The master said: "You will understand later." (The monk went to Yantou. Yantou asked: "Where do you come from?" The monk said: "From Guanyin in Jiangxi." Yantou said: "What did the master say?" The monk repeated the earlier words. Yantou said: "I thought this old master had been buried by old paper, but he is still here.") A monk asked: "In the Chan school's sudden awakening, what is the ultimate meaning of entering the gate?" The master said: "This meaning is extremely difficult. If it is someone of the highest capacity and wisdom in the Patriarchs' school, one hearing awakens a thousand and he obtains great dharani. Such people are hard to find. There are those of slight capacity and inferior wisdom; hence an ancient worthy said: Unless one sits in meditation and calms thought, when one comes to this point one will be at a complete loss." The monk said: "Apart from this standard, is there any other expedient to let students enter?" The master said: "Whether there is or there is not will disturb your mind. Where are you from?" He said: "I am from Youzhou."

師曰。汝還思彼處否。曰常思。師曰。彼處樓臺林苑人馬駢闐。汝返思底還有許多般也無。僧曰。某甲到遮裡一切不見有。師曰。汝解猶在境。信位即是。人位即不是。據汝所解只得一玄。得坐披衣向後自看。其僧禮謝而去。師始自仰山後遷觀音。接機利物為禪宗標準。遷化前數年有偈曰。

The master said: "Do you still think of that place?" He said: "I always do." The master said: "In that place there are towers, gardens and woods, and people and horses crowd together. Does what you think back on have all these varieties?" The monk said: "When I come here, I see nothing at all." The master said: "Your understanding is still in the realm. The stage of faith is right, but the stage of the person is not. By your understanding you only get one profundity. Sit and put on your robe, and look at it yourself later." The monk bowed in thanks and left. The master began at Yangshan and later moved to Guanyin, receiving students and benefiting beings, and was a standard of the Chan school. A few years before his passing he composed a verse:

年滿七十七老去是今日

My years are full at seventy-seven; growing old is today.

任性自浮沈兩手攀屈膝

Floating and sinking as I please, both hands clasping my bent knees.

於韶州東平山示滅。年七十七。抱膝而逝。勅諡智通大師妙光之塔。後遷塔於仰山。

He showed extinction at Dongping Mountain in Shaozhou. He died at seventy-seven, embracing his knees. By imperial decree he was given the posthumous title Great Master Zhitong, and the stupa was called the Stupa of Wondrous Light. Later the stupa was moved to Yangshan.

鄧州香嚴智閑禪師青州人也。厭俗辭親觀方慕道。依溈山禪會。祐和尚知其法器。欲激發智光。一日謂之曰。吾不問汝平生學解及經卷冊子上記得者。汝未出胞胎未辨東西時。本分事試道一句來。吾要記汝。師懵然無對。沈吟久之。進數語陳其所解。祐皆不許。師曰。卻請和尚為說。祐曰。吾說得是吾之見解。於汝眼目何有益乎。師遂歸堂。遍檢所集諸方語句無一言可將酬對。乃自歎曰。畫餅不可充飢。於是盡焚之曰。此生不學佛法也。且作箇長行粥飯僧免役心神。遂泣辭溈山而去。抵南陽覩忠國師遺跡遂憩止焉。一日因山中芟除草木。以瓦礫擊竹作聲。俄失笑間廓然惺悟。遽歸沐浴焚香遙禮溈山。贊雲。和尚大悲恩逾父母。當時若為我說卻。何有今日事也。仍述一偈雲。

Chan Master Zhixian of Xiangyan in Dengzhou, a native of Qingzhou. Weary of the secular world, he left his parents, traveled and admired the Way, and relied on the Chan assembly at Weishan. The Master You knew he was a vessel of the Dharma and wished to stimulate the light of his wisdom. One day he said to him: "I am not asking about what you have studied and understood in your life, nor what you remember from scripture rolls and booklets. Tell me one sentence about your original business before you left the womb, before you could tell east from west, and I will record you." The master was blank and had no answer. After long reflection he offered a few sentences stating his understanding, and You did not approve any of them. The master said: "Then please, master, tell me." You said: "What I say is my own view; what benefit would it be to your eyes?" The master then returned to the hall and searched through all the sayings he had collected from various places, and there was not a single phrase he could take up in reply. Then he sighed to himself and said: "A painted cake cannot satisfy hunger." So he burned them all and said: "In this life I will not study the Buddha Dharma. I will just be a long-term gruel-and-rice monk, to spare my mind from toil." He then tearfully took leave of Weishan and left. Arriving at Nanyang, he saw the remains of National Teacher Zhong and stayed there. One day, while clearing grass and trees on the mountain, he struck a bamboo with a tile fragment and made a sound, and in a flash of laughter he was suddenly awakened. He hurried back, bathed, burned incense, bowed toward Weishan in the distance, and praised him, saying: "Master, your great compassion exceeds that of my parents. If you had told it to me then, how could today have happened?" He then composed a verse:

一擊忘所知更不假修治

With one strike I forgot all I knew, and need no further cultivation.

動容揚古路不墮悄然機

Moving my countenance I raise the ancient road, not falling into the quiet device.

(動容揚古路不墮悄然機。此句舊本並福邵本並無。今以通明集為據)。

(The line "Moving my countenance I raise the ancient road, not falling into the quiet device" is absent from the old text and the Fushao text. It is now taken from the Tongming collection.)

處處無蹤跡聲色外威儀

Everywhere without trace, majesty beyond sound and form.

諸方達道者鹹言上上機

Those who attain the Way in every quarter all call it the highest capacity.

師上堂雲。道由悟達不在語言。況見密密堂堂。曾無間隔不勞心意。暫借回光日用全功。迷徒自背。問如何是香嚴境。師曰。花木不滋。問如何是仙陀婆。師敲禪床曰。過遮裡來。問如何是見在學。師以扇子旋轉示曰。見麼。僧無語。問如何是正命食。師以手撮而示之。問如何是無表戒。師曰。待闍梨作俗即說。問如何是聲色外相見一句。師曰。如某甲未住香嚴時道在什麼處。僧曰。恁麼時亦不敢道有所在。師曰。如幻人心心所法。僧問。不慕諸聖不重己靈時如何。師曰。萬機休罷千聖不攜。此時疎山在眾作嘔聲曰。是何言歟。師問阿誰。眾曰。師叔。師曰。不諾老僧耶。疎山出曰是。師曰。汝莫道得麼。曰道得。師曰。汝試道看。曰若教某甲道須還師資禮始得。師乃下坐禮拜躡前語問之。疎山曰。何不道肯重不得全。師曰。饒汝恁麼也須三十年倒屙。設住山無柴燒。近水無水吃。分明記取。後住疎山果。如師記。至二十七年病癒。自雲。香嚴師兄記我。三十年倒屙。今少三年在。每至食畢以手抉而吐之。以應前記(疎山後問道怤長老。肯重不得全。汝作麼生會。怤雲。全歸肯重。疎山雲。不得全又作麼生。怤雲。箇中無肯路疎山雲。始愜病僧意)問如何是聲前句。師曰。大德未問時即答。僧曰。即時如何。師曰。即時問也。問如何是直截根源佛所印。師拋下。拄杖散手而去。問如何是師法大意。師曰。今年霜降早喬麥總不收。問如何是西來意。師以手入懷出拳展開與之。僧乃跪膝以兩手作受勢。師曰。是什麼。僧無對。問如何是道。師曰。枯木龍吟。僧曰。學人不會。師曰。髑髏裡眼睛(玄沙別雲。龍藏枯木)問離四句絕百非。請和尚道。師曰。獵師前不得說本師戒。一日謂眾曰。如人在千尺懸崖。口銜樹枝。腳無所蹋。手無所攀。忽有人問如何是西來意。若開口答即喪身失命。若不答又違他所問。

The master ascended the hall and said: "The Way is reached through awakening and does not lie in words. Moreover, seeing it is intimate and manifest, without any gap, requiring no labor of the mind; for a moment borrow the returning light, and its full effect is in daily use, but deluded followers turn their backs on it themselves." A monk asked: "What is the realm of Xiangyan?" The master said: "Flowers and trees do not flourish." He asked: "What is saindhava?" The master rapped on his meditation bed and said: "Come over here." He asked: "What is present study?" The master twirled his fan to show him and said: "Do you see?" The monk had no words. He asked: "What is right livelihood food?" The master took a pinch with his hand and showed it. He asked: "What is the unmanifested precept?" The master said: "I will tell you when you become a layman, acolyte." He asked: "What is the one phrase of meeting beyond sound and form?" The master said: "Before I lived at Xiangyan, where was the Way?" The monk said: "Even at that time, I would not dare to say it had a place." The master said: "Like the mind and mental functions of an illusory person." A monk asked: "What about not admiring the sages and not valuing one's own spirit?" The master said: "All devices cease, and a thousand sages do not lead you." At this time Shushan was in the assembly and made a retching sound, saying: "What is this speech?" The master asked: "Who is that?" The assembly said: "Your junior uncle." The master said: "Do you not agree with this old monk?" Shushan came out and said: "Yes." The master said: "Can you say it?" He said: "I can." The master said: "Try saying it." He said: "If you want me to say it, you must return the ritual between teacher and student." The master then came down from his seat and bowed, and asked him as before. Shushan said: "Why not say: approving the heavy, one cannot be complete?" The master said: "Even so, you will still have thirty years of vomiting backward. Though you live in the mountains with no firewood to burn, near water you will have no water to drink. Remember this clearly." Later he lived at Shushan, and it turned out as the master had predicted. In the twenty-seventh year his illness was cured, and he said: "Elder brother Xiangyan predicted thirty years of vomiting backward for me; now there are three years short." Each time after meals he would put his hand down his throat and vomit, to fulfill the earlier prediction. (Later Shushan asked the elder Daofu: "Approving the heavy, one cannot be complete; how do you understand it?" Fu said: "Completely returning to approving the heavy." Shushan said: "What of not being complete?" Fu said: "In this there is no road of approval." Shushan said: "Only now do you satisfy the sick monk's mind.") A monk asked: "What is the phrase before sound?" The master said: "I answer before the virtuous one asks." The monk said: "What about at the moment?" The master said: "At the moment is asking." He asked: "What is the direct cutting to the source that the Buddhas have sealed?" The master threw down his staff and left with loose hands. He asked: "What is the great meaning of the master's Dharma?" The master said: "This year the frost came early; the buckwheat will not be harvested at all." He asked: "What is the meaning of the coming from the West?" The master put his hand into his robe, took out a fist and opened it for him. The monk then knelt and made a gesture of receiving with both hands. The master said: "What is it?" The monk had no answer. He asked: "What is the Way?" The master said: "A dragon roars in a withered tree." The monk said: "I do not understand." The master said: "The eyes in a skull." (Xuansha said separately: "A dragon hidden in a withered tree.") He asked: "Apart from the four phrases and cut off from the hundred negations, please say it, master." The master said: "In front of a hunter one cannot speak of the original teacher's precepts." One day he said to the assembly: "It is like a person on a thousand-foot cliff, holding a tree branch in his mouth, with no foothold below and nothing to grasp with his hands. Suddenly someone asks: what is the meaning of the coming from the West? If he opens his mouth to answer, he loses his life; if he does not answer, he goes against the question.

當恁麼時作麼生。時有招上座出曰。上樹時即不問。未上樹時如何。師笑而已。師問僧。什麼處來。僧曰。溈山來。師曰。和尚近日有何言句。僧曰。人問如何是西來意。和尚竪起拂子。師聞舉乃曰。彼中兄弟作麼會和尚意旨。僧曰。彼中商量道。即色明心附物顯理。師曰。會即便會。不會著什麼死急。僧卻問。師意如何。師還舉拂子(玄沙雲。只遮香嚴腳跟猶未點地。雲居錫雲。什麼是香嚴腳跟未點地處)師凡示學徒語多簡直。有偈頌二百餘篇。隨緣對機不拘聲律。諸方盛行。後諡襲燈大師。

What would you do at such a moment?" Then Head Monk Zhao came out and said: "I do not ask about when one is up the tree; what about when one is not yet up the tree?" The master only laughed. The master asked a monk: "Where do you come from?" The monk said: "From Weishan." The master said: "What has the master said recently?" The monk said: "When people asked what is the meaning of the coming from the West, the master raised his whisk." The master, hearing this, said: "How do the brothers there understand the master's meaning?" The monk said: "They discuss it there and say: through form illuminate mind, relying on things to show principle." The master said: "If you understand, then you understand. If you do not, why be in such a desperate hurry?" The monk asked in return: "What is your meaning, master?" The master also raised his whisk. (Xuansha said: "This Xiangyan's heels have still not touched the ground." Yunju Xi said: "What is the place where Xiangyan's heels have not touched the ground?") In all that the master showed to students, his words were mostly brief and direct. He left over two hundred verses and songs, made in response to occasions and capacities, not bound by tonal rules, and widely circulated in all quarters. He was later given the posthumous title Great Master Xideng.

襄州延慶山法端大師。有人問。蚯蚓斬為兩段兩頭俱動。佛性在阿那頭。師展兩手(洞山別雲。問底在阿那頭)師滅後勅諡紹真大師。塔曰明金。

Great Master Faduan of Yanqing Mountain in Xiangzhou. Someone asked: "If an earthworm is cut into two pieces, both ends move; in which end is the Buddha-nature?" The master spread out both hands. (Dongshan said separately: "Where is the one who asks?") After his death he was given by imperial decree the title Great Master Shaozhen, and his stupa was called Mingjin.

杭州徑山洪諲禪師吳興人也。姓吳氏。年十九禮開元寺無上大師落髮(無上大師嗣鹽官。後住徑山為第二世也)二十二往嵩嶽受滿足律儀。歸禮本師。師問曰。汝於時中將何報四恩耶。諲不能對。三日忘食。乃辭行腳。往謁雲巖機緣未契。後造溈山蒙滯頓除。遭唐會昌沙汰眾皆悲惋。諲曰。大丈夫鍾此厄會豈非命也。何乃效兒女子乎。大中初復沙門相還故鄉西峰院。咸通六年上徑山。明年本師遷神。眾請繼躅為徑山第三世。於法即溈山之嗣。僧問。掩息如灰時如何。師曰。猶是時人功幹。僧曰。幹後如何。師曰。耕人田不種。僧曰。畢竟如何。師曰。禾熟不臨場。僧問。龍門不假風雷勢便透得者如何。師曰。猶是一品二品。僧曰。此既是階級。向上事如何。師曰。吾不知有汝龍門。僧問如霜如雪時如何。師曰。猶是汙染。曰不汙染時如何。師曰。不同色。許州全明上坐先問石霜。一毫穿眾穴時如何。石霜雲。直須萬年後。雲萬年後如何。石霜雲。登科任汝登科。拔萃。任汝拔萃。後問師雲。一毫穿眾穴時如何。師曰。光靴任汝光靴。結果任汝結果。僧問。如何是長。師曰。千聖不能量。曰如何是短。師曰。蟭螟眼裡著不滿。其僧不肯便去舉似石霜。石霜雲。只為太近實頭。僧問。如何是長。石霜雲。不屈曲。曰如何是短。石霜雲。雙陸盤中不喝彩。佛日長老訪師師問曰。伏承長老獨化一方。何以薦遊峰頂。佛日曰。朗月當空掛氷霜不自寒師曰。莫即是長老家風否。佛日曰。峭峙萬重關。於中含寶月。師曰。此猶是文言。作麼生是長老家風。曰今日賴遇佛日。佛日卻問雲。隱密全真時人知有道不得。大省無辜時人知有道得。於此二途猶是時人升降處。未審長老親道自道如何道。師曰。我家道處無箇道。佛日曰。如來路上無私曲。便請玄音和一場。師曰。任汝二輪更互照。碧潭雲外不相關。佛日曰。

Chan Master Hongyin of Jingshan in Hangzhou, a native of Wuxing, surnamed Wu. At nineteen he had his head shaved by the Great Master Wushang of Kaiyuan Temple. (Great Master Wushang was an heir of Yanguan and later lived at Jingshan as the second generation.) At twenty-two he went to Mount Song to receive full ordination. He returned to pay respects to his original teacher. The teacher asked: "During the day, how will you repay the four kinds of kindness?" Yin could not answer and forgot to eat for three days. He then took leave and set out to travel. He visited Yunyan, but their capacities did not match. Later he went to Weishan, and his blockage was removed at once. He met the Huichang suppression of Buddhism of the Tang, and everyone grieved and lamented. Yin said: "A great man who meets this calamity, is it not fate? Why imitate women and children?" In the early Dazhong era he resumed the monk's appearance and returned to his old home at Xifeng Cloister. In the sixth year of Xiantong he went up to Jingshan. The next year his original teacher passed away, and the assembly asked him to follow in his steps, and he became the third generation of Jingshan. In Dharma lineage he was an heir of Weishan. A monk asked: "What about when breath is held back like ashes?" The master said: "Still the work of people of the time." The monk said: "What about after it is dry?" The master said: "Tilling others' fields without planting." The monk said: "What in the end?" The master said: "When the grain is ripe, one does not go to the threshing ground." A monk asked: "What about one who passes through the Dragon Gate without relying on the force of wind and thunder?" The master said: "Still first or second rank." The monk said: "Since these are ranks, what is the matter above?" The master said: "I do not know your Dragon Gate." A monk asked: "What about like frost, like snow?" The master said: "Still stained." He asked: "What about when not stained?" The master said: "Not the same color." Head Monk Quanming of Xuzhou first asked Shishuang: "What about when a single hair pierces many holes?" Shishuang said: "You must wait ten thousand years." He said: "What about after ten thousand years?" Shishuang said: "Pass the examination as you like, excel as you like." Later he asked the master: "What about when a single hair pierces many holes?" The master said: "Polish your boots as you like, bear fruit as you like." A monk asked: "What is long?" The master said: "A thousand sages cannot measure it." He asked: "What is short?" The master said: "It does not fill the eye of a mosquito's eyelash-dweller." The monk did not approve and went to repeat it to Shishuang. Shishuang said: "Only because it is too close to solid." The monk asked: "What is long?" Shishuang said: "Not bent." He asked: "What is short?" Shishuang said: "No cheering on the backgammon board." The elder Furi visited the master. The master asked: "I hear that the elder alone transforms a region; why do you come to visit the mountain summit?" Furi said: "A bright moon hangs in the sky; ice and frost are not cold of themselves." The master said: "Is this not the elder's family style?" Furi said: "Steep and towering through ten thousand passes, within it holds a precious moon." The master said: "This is still literary language. What is the elder's family style?" He said: "Today I am fortunate to meet Furi." Furi asked in return: "To hide in secrecy and be completely true: people of the time know there is a Way but cannot say it; to awaken greatly with no fault: people of the time know there is a Way and can say it. In these two paths is still where people of the time rise and fall. May I ask how the elder personally speaks his own Way?" The master said: "In my house, where the Way is spoken, there is no Way." Furi said: "On the Tathagata's road there is no private crookedness; please give a mysterious sound to accompany this occasion." The master said: "Let the two wheels shine on each other as they will; the green pool beyond the clouds has no connection." Furi said:

為報白頭無限眾。此回年少莫歸鄉。師曰。老少同輪無向背。我家玄路勿參差。佛日曰。一言定天下四句為誰留。師曰。汝言有三四。我道其中一也無。師因有偈曰。

"To tell the countless white-haired ones: this time, the young should not go home." The master said: "Old and young turn on the same wheel with no facing or backing; in my house the mysterious road is not uneven." Furi said: "One word settles the world; for whom are the four phrases kept?" The master said: "You speak of three or four; I say there is not even one in it." The master then composed a verse:

東西不相顧南北與誰留

East and west do not look at each other; whom do north and south keep?

汝即言三四我即一也無

You say three or four; I say there is not even one.

光化四年九月二十八日白眾而化。

On the twenty-eighth day of the ninth month of the fourth year of Guanghua, he told the assembly and passed away.

福州靈雲志勤禪師本州長溪人也。初在溈山因桃華悟道。有偈曰。

Chan Master Zhiqin of Lingyun in Fuzhou, a native of Changxi in the same prefecture. At first he awakened to the Way at Weishan upon seeing peach blossoms. He composed a verse:

三十來年尋劍客幾逢落葉幾抽枝

For thirty years I sought the sword-bearer; how many times the leaves fell and the branches sprouted.

自從一見桃華後直至如今更不疑

Since the moment I saw the peach blossoms, until now I have had no further doubt.

祐師覽偈詰其所悟與之符契。祐曰。從緣悟達永無退失。善自護持(有僧舉似玄沙。玄沙雲。諦當甚諦當。敢保老兄猶未徹。眾疑此語。玄沙問地藏。我恁麼道汝作麼生會。地藏雲。不是桂琛。即走殺天下人)乃返閩川。玄徒臻集。上堂謂眾曰。諸仁者。所有長短盡至不常。且觀四時草木葉落花開。何況塵劫來天人七趣。地水火風成壞輪轉。因果將盡三惡道苦毛髮不添減。唯根蔕神識常存。上根者遇善友申明。當處解脫便是道場。中下痴愚不能覺照。沈迷三界流轉生死。釋尊為伊天上人間設教證明顯發智道。汝等還會麼。時有僧問。如何得出離生老病死師曰。青山元不動。浮雲飛去來。僧問君王出陣時如何。師曰。春明門外不問長安。僧曰。如何得覲天子。師曰。盲鶴下清池。魚從腳底過。僧問。如何是佛法大意。師曰。驢事未去馬事到來。僧未喻旨曰。再請垂示。師曰。彩氣夜常動。精靈日少逢。雪峰有偈。送雙峰出嶺。末句雲。雷罷不停聲。師更之雲。雷震不聞聲。雪峰聞之乃曰。靈雲山頭古月現。雪峰問雲。古人道前三三後三三。意旨如何。師雲。水中魚山上鳥。峰雲。意旨作麼生。師雲。高可射兮深可釣。問諸方悉皆雜食。未審和尚如何。師雲。獨有閩中異雄雄鎮海涯。問久戰砂場。為什麼功名不就。師曰。君王有道三邊靜。何勞萬裡築長城。又云。罷息干戈束手歸朝時如何。師雲。慈雲普潤無邊剎。枯樹無花爭奈何長生。問混沌未分時含生何來。師曰。如露柱懷兒(一作胎)曰分後如何。師曰。如片雲點太清。曰未審太清還受點也無。師不答曰。恁麼即含生不來也。師亦不答。曰直得純清絕點時如何。師曰。猶是真常流注。曰如何是真常流注。師曰。如鏡長明。曰向上更有事否。師曰有。曰如何是向上事。師曰。打破鏡來相見。問如何是西來意。師曰。井底種林檎。曰學人不會。師曰。

Master You read the verse and questioned him about his awakening, and it matched. You said: "One who awakens through conditions will never regress or lose it. Guard it well." (A monk repeated it to Xuansha. Xuansha said: "Truly true; I dare guarantee that the old brother has still not penetrated it." The assembly doubted these words. Xuansha asked Dizang: "I say it this way; how do you understand it?" Dizang said: "If it were not Guichen, he would have driven everyone in the world away.") He then returned to the Min region, where disciples gathered. He ascended the hall and said to the assembly: "Virtuous ones, all long and short end in impermanence. Observe the four seasons, grasses and trees, leaves falling and flowers opening; how much more so the gods, humans and seven destinies from dust kalpas, and the turning wheel of earth, water, fire and wind forming and decaying. When cause and effect are about to end, the suffering of the three evil paths does not add or subtract a hair; only the root and spirit consciousness remain constantly. Those of the highest capacity, meeting a good friend who explains it, are liberated on the spot, and that is the site of the Way. Those of middle and lower capacity, foolish and unable to be aware and illuminate, sink into the three realms, drifting through birth and death. Sakyamuni set up teachings for them among gods and humans, proving and revealing the path of wisdom. Do you understand?" Then a monk asked: "How can one get out of birth, old age, sickness and death?" The master said: "The green mountains originally do not move; floating clouds fly back and forth." A monk asked: "What about when the king goes out to battle?" The master said: "Outside the Chunming Gate one does not ask about Chang'an." The monk said: "How can one have an audience with the Son of Heaven?" The master said: "A blind crane descends to a clear pond, and the fish pass beneath its feet." A monk asked: "What is the great meaning of the Buddha Dharma?" The master said: "The donkey's business has not left, and the horse's business arrives." The monk did not grasp the point and said: "Please instruct me again." The master said: "Colorful vapors constantly stir at night; spirits are seldom met in the day." Xuefeng wrote a verse to see off Shuangfeng from the ridge, whose last line said: "After the thunder, the sound does not stop." The master changed it to: "When thunder shakes, no sound is heard." Xuefeng heard it and said: "The ancient moon appears on Lingyun Mountain." Xuefeng asked: "The ancients said: 'Before, three and three; after, three and three.' What is the meaning?" The master said: "Fish in the water, birds on the mountain." Feng said: "What is the meaning?" The master said: "One can shoot the high and fish the deep." A monk asked: "All other quarters eat a mixed diet; what about the master?" The master said: "Only the Min region is different, mighty and guarding the sea's edge." A monk asked: "After long battle on the field, why is merit and fame not achieved?" The master said: "When the king has the Way, the three borders are calm; why toil to build a long wall of ten thousand li?" He said again: "What about ceasing the shields and spears, and returning to court with hands bound?" The master said: "Compassionate clouds moisten boundless lands; but a withered tree has no flowers, so what of long life?" A monk asked: "Before the primal chaos divided, where did beings come from?" The master said: "Like a pillar carrying a child (one version: in the womb)." He asked: "After it divided?" The master said: "Like a piece of cloud dotting the great clarity." He asked: "May I ask whether the great clarity accepts the dot or not?" The master did not answer. He said: "Then beings did not come." The master again did not answer. He asked: "What about when it is purely clear without a single dot?" The master said: "Still the flow of true constancy." He asked: "What is the flow of true constancy?" The master said: "Like a mirror always bright." He asked: "Is there anything beyond?" The master said: "There is." He asked: "What is the matter beyond?" The master said: "Smash the mirror and then we shall meet." He asked: "What is the meaning of the coming from the West?" The master said: "Planting crab apples at the bottom of a well." He asked: "I do not understand." The master said:

今年桃李貴。一顆直千金。問摩尼珠不隨眾色。未審作什麼色。師曰。白色。僧曰。恁麼即隨眾色也。師曰。趙璧本無瑕。相如誑秦主。問君王出陣時如何。師曰。呂才葬虎耳。曰其事如何。師曰。坐見白衣天。僧曰。王今何在。師曰。莫觸龍顏。

"This year peaches and plums are expensive; one fruit is worth a thousand in gold." A monk asked: "The mani jewel does not follow the many colors; what color is it?" The master said: "White." The monk said: "Then it follows the many colors." The master said: "The jade of Zhao was originally flawless; Xiang Ru deceived the ruler of Qin." A monk asked: "What about when the king goes out to battle?" The master said: "Lü Cai buried the tiger's ear." He asked: "How is the matter?" The master said: "Sit and see the heaven of white clothes." The monk said: "Where is the king now?" The master said: "Do not touch the dragon's face."

益州應天和尚。僧問。人人有佛性如何是和尚佛性。師曰。汝喚什麼作佛性。僧曰。恁麼即和尚無佛性也。師乃叫快活快活。

The Monk Yingtian of Yizhou. A monk asked: "Everyone has Buddha-nature; what is the master's Buddha-nature?" The master said: "What do you call Buddha-nature?" The monk said: "Then the master has no Buddha-nature." The master then cried out: "How happy, how happy."

福州九峰慈慧禪師。初在溈山遇祐師上堂雲。汝等諸人只得大體不得大用。師抽身出去。溈山召之。師更不迴顧。溈山雲。此子堪為法器。師一日辭溈山入嶺雲。某甲辭違和尚。千里之外不離左右。溈山動容曰。善為。

Chan Master Cihui of Jiufeng in Fuzhou. At first he was at Weishan, and met Master You ascend the hall and say: "You have only obtained the great substance, not the great function." The master turned and went out. Weishan called him, but the master did not look back. Weishan said: "This one is fit to be a vessel of the Dharma." One day the master took leave of Weishan to enter the mountains and said: "I take leave of you, master; a thousand li away, I will not leave your side." Weishan was moved and said: "Do well."

京兆米和尚(亦謂米七師)初參學歸受業寺。有老宿問。月中斷井索時人喚作蛇。未審七師見佛喚作什麼。師曰。若有佛見即同眾生(法眼別雲。此是什麼時節問。法燈別雲。喚底不是)老宿曰。千年桃核。師令僧去問仰山雲。今時還假悟也無。仰山雲。悟即不無。爭奈落在第二頭。師深肯之。又令僧去問洞山雲。那箇究竟作麼生。洞山雲。卻須問他始得。師亦肯之。僧問。如何是衲衣下事。師雲。醜陋任君嫌。不掛雲霞色。

The Monk Mi of Jingzhao (also called Master Mi the Seventh). When he first studied and returned to the temple of his ordination, an old monk asked: "A broken well rope in the moonlight is called a snake by people of the time. May I ask what Master Seventh calls it when he sees the Buddha?" The master said: "If there is a Buddha view, it is the same as sentient beings." (Fayan said separately: "At what time is this asked?" Fadeng said separately: "What is called is not it.") The old monk said: "A thousand-year-old peach pit." The master sent a monk to ask Yangshan: "At present, does one still need awakening?" Yangshan said: "Awakening is not lacking, but unfortunately it falls to the second head." The master deeply approved. He also sent a monk to ask Dongshan: "What of that ultimately?" Dongshan said: "You must ask him." The master also approved. A monk asked: "What is the matter beneath the patched robe?" The master said: "Ugly as you like, it does not hang with colors of clouds and mist."

晉州霍山和尚。仰山一僧到自稱。集雲峰下四藤條。天下大禪佛參(大禪佛即十二卷。晉州霍山景通和尚也)師乃喚維那搬柴著(一作打鍾著)大禪佛驟步而去。師聞秘魔巖和尚凡有僧到禮拜以木叉叉著。師一日遂往訪之。才見不禮拜。便入秘魔懷裡。秘魔拊師背三下。師起拍手雲。師兄我一千里地來便回(一作師兄三千里外賺我來)。

The Monk of Huoshan in Jinzhou. A monk came from Yangshan and called himself: "The great Chan Buddha of four rattans under Jiyun Peak who visits the world." (The great Chan Buddha is Monk Jingtong of Huoshan in Jinzhou in fascicle twelve.) The master then called the supervisor: "Fetch firewood." (One version: strike the bell.) The great Chan Buddha hurried away. The master heard that the Monk of Mimo Rock would fork any monk who came to pay respects with a wooden fork. One day the master went to visit him. As soon as he saw him he did not bow but entered Mimo's chest. Mimo patted the master's back three times. The master rose, clapped and said: "Elder brother, I came a thousand li and am going back now." (One version: Elder brother, you tricked me into coming from three thousand li away.)

襄州王敬初常侍視事次。米和尚至。王公乃舉筆。米曰。還判得虛空否。公擲筆入廳更不復出。米致疑。至明日憑鼓山供養主入探其意。米亦隨至潛在屏蔽間偵伺。供養主才坐問雲。昨日米和尚有什麼言句便不得見。王公曰。師子齩人韓獹逐塊。米師竊聞此語。即省前謬。遽出朗笑曰。我會也我會也。嘗問一僧。一切眾生還有佛性也無。僧雲。盡有。公指壁畫狗子云。遮箇還有也無。僧無對。公自代雲。看齩著。

The Attendant Wang Jingchu of Xiangzhou was handling affairs when the Monk Mi arrived. Wang then raised his brush. Mi said: "Can you pass judgment on empty space?" Wang threw down the brush, entered the hall, and did not come out again. Mi was puzzled. The next day he relied on the donor of Gushan to go in and probe his meaning, and Mi also followed and secretly spied from behind a screen. As soon as the donor sat down, he asked: "Yesterday what did Monk Mi say that you could not see him?" Wang said: "The lion bites people; Han Lu chases the clod." Master Mi overheard these words and realized his earlier mistake, and hurried out laughing loudly and saying: "I understand, I understand." Once he asked a monk: "Do all sentient beings have Buddha-nature?" The monk said: "All have it." Wang pointed at a picture of a dog on the wall and said: "Does this have it?" The monk had no answer. Wang answered for him: "Watch it bite."

前福州大安禪師(亦稱大溈和尚)法嗣(除落長慶院三字。蓋師雖曾居長樂府之西院。沒後二十餘年閩帥移招慶。稜和尚來住西院。方奏長慶之額)

Dharma heirs of the former Chan Master Da'an of Fuzhou (also called the Monk of Dawei) (the three characters for "Changqing Cloister" are removed. Although the master once lived at the West Cloister in Changle Prefecture, more than twenty years after his death the Min commander invited the Monk Leng of Zhaoqing to live at the West Cloister, and only then was the plaque of Changqing memorialized.)

益州大隋法真禪師。僧問。劫火洞然大千俱壞。未審此箇還壞也無。師雲壞。僧雲。恁麼即隨他去也。師雲。隨他去也。問如何是大人相。師雲。肚上不帖牓。師問僧。什麼處去。僧雲。西山住庵去。師雲。我向東山頭喚汝。汝還來得麼。僧雲。即不然。師雲。汝住庵未得。問生死到來時如何。師雲。遇茶吃茶遇飯吃飯。僧雲。可誰受供養。師雲。合取缽盂。師庵側有一龜。僧問。一切眾生皮裡骨。遮箇眾生骨裹皮如何。師拈草履於龜邊著。僧無語。問如何是諸佛法要。師舉拂子云。會麼。僧雲。不會。師雲。麈尾拂子。問如何是學人自己。師曰。是我自己。僧雲。為什麼卻是和尚自己。師雲。是汝自己。問如何是無縫塔。師雲。高五尺。僧雲。學人不會。師雲。鶻崙塼。問和尚百年後法付何人師雲。露柱火爐。僧雲。還受也無。師雲。火爐露柱。有行者領眾到。師問。參得底人喚東作什麼。對曰。不可喚作東。師咄曰。臭驢漢。不喚作東。喚作什麼。行者無語。眾遂散。問如何是和尚家風。師雲。赤土畫簸箕。僧雲。如何是赤土畫簸箕。師雲。簸箕有唇米不跳去。師問一僧。講什麼教法。僧雲。百法論。師拈杖子云。從何而起。對雲。從緣而起。師雲。苦哉苦哉。師問僧。什麼處去。雲禮普賢去。師舉拂子云。文殊普賢總在遮裡。僧作圓相。拋向後乃禮拜師雲。侍者取一帖茶與遮僧。一日眾僧參次。師口作患風勢雲。還有人醫得吾口麼。時眾僧競送藥以至。俗士聞之亦多送藥。師並不受。七日後師自摑口令正乃雲。如許多時鼓遮兩片皮。至今無人醫得吾口。蜀主欽尚遣使屢徵。師皆辭以老病。署神照大師。

Chan Master Fazhen of Dasui in Yizhou. A monk asked: "When the kalpa fire burns fiercely and the great chiliocosm is all destroyed, is this also destroyed?" The master said: "Destroyed." The monk said: "Then it goes along with it." The master said: "It goes along with it." He asked: "What are the marks of a great person?" The master said: "He does not post a notice on his belly." The master asked a monk: "Where are you going?" The monk said: "To live in a hermitage on West Mountain." The master said: "If I called you from the East Mountain peak, could you come?" The monk said: "No." The master said: "You cannot live in a hermitage yet." He asked: "What about when birth and death arrive?" The master said: "When you meet tea, drink tea; when you meet rice, eat rice." The monk said: "Then who receives the offering?" The master said: "Close your alms bowl." There was a turtle beside the master's hermitage. A monk asked: "For all beings the bones are inside the skin; what about this being whose bones wrap its skin?" The master picked up a straw sandal and put it beside the turtle. The monk had no words. He asked: "What is the essential of all the Buddhas' Dharma?" The master raised his whisk and said: "Do you understand?" The monk said: "I do not understand." The master said: "A deer-tail whisk." He asked: "What is the student's own self?" The master said: "It is my own self." The monk said: "Why then is it the master's own self?" The master said: "It is your own self." He asked: "What is the seamless pagoda?" The master said: "Five feet high." The monk said: "I do not understand." The master said: "A whole brick." He asked: "After the master's hundred years, to whom will the Dharma be entrusted?" The master said: "The pillar and the stove." The monk said: "Will they receive it?" The master said: "The stove and the pillar." A lay practitioner led an assembly there. The master asked: "The one who has studied, what do you call east?" He answered: "It cannot be called east." The master scolded: "Stinking donkey. If you do not call it east, what do you call it?" The lay practitioner had no words. The assembly then dispersed. A monk asked: "What is the master's family style?" The master said: "Drawing a winnowing basket with red earth." The monk said: "What is drawing a winnowing basket with red earth?" The master said: "The winnowing basket has a lip, so the rice does not jump out." The master asked a monk: "What teaching do you lecture on?" The monk said: "The Treatise on the Hundred Dharmas." The master picked up his staff and said: "From where does it arise?" He answered: "It arises from conditions." The master said: "Alas, alas." The master asked a monk: "Where are you going?" He said: "To pay respects to Samantabhadra." The master raised his whisk and said: "Manjushri and Samantabhadra are both here." The monk drew a circle, threw it behind him and then bowed. The master said: "Attendant, take a packet of tea and give it to this monk." One day while the monks were attending an assembly, the master made a gesture with his mouth as if afflicted by wind and said: "Is there anyone who can heal my mouth?" Then the monks competed to send medicine, and laypeople who heard also sent much medicine. The master accepted none of it. Seven days later the master slapped his own mouth to set it right, and said: "For all this time I have drummed these two pieces of skin, and still no one has been able to heal my mouth." The ruler of Shu admired him and sent envoys to summon him many times, but the master declined each time on account of age and illness. He was given the title Great Master Shenzhao.

韶州靈樹如敏禪師閩川人也。廣主劉氏奕世欽重。署知聖大師。有僧問。佛法至理如何。師展手而已。問如何是和尚家風。師雲。千年田八百主。僧雲如何是千年田八百主。師雲。郎當屋舍沒人修。問如何是西來意。師雲。童子莫傜兒。僧雲。乞師指示。師雲。汝從虔州來。問是什麼得恁麼難會。師雲。火官頭上風車子。有尼送瓷缽與師。師托起問雲。遮箇出在什麼處。尼雲。出在定州(法燈別雲不遠此間)師乃撲破。尼無對(保福代雲。欺敵者亡)人問和尚年多少。師雲。今日生來日死。又問。和尚生緣什麼處。師雲。日出東月落西。師四十餘年化被嶺表。頗有異跡。廣主將興兵。躬入院請師決臧否。師已先知怡然坐化。主怒知事雲。和尚何時得疾。對曰。師不曾有疾。適封一函子令俟王來呈之。主開函得一帖子。書云。人天眼目堂中上座。主悟師旨遂寢兵。乃召第一坐開堂說法(即雲門偃和尚法嗣雪峰是也)師全不身散。其葬具龕塔並廣主具辦。今號靈樹真身塔焉。

Chan Master Rumin of Lingshu in Shaozhou, a native of Minchuan. The Liu family, rulers of Guang, revered him for generations and gave him the title Great Master Zhisheng. A monk asked: "What is the ultimate principle of the Buddha Dharma?" The master only spread out his hand. He asked: "What is the master's family style?" The master said: "A thousand-year field, eight hundred owners." The monk said: "What is a thousand-year field and eight hundred owners?" The master said: "Ramshackle houses that no one repairs." He asked: "What is the meaning of the coming from the West?" The master said: "Do not be a mischievous child." The monk said: "Please instruct me." The master said: "You come from Qianzhou." He asked: "Why is it so hard to understand?" The master said: "A pinwheel on the head of the fire official." A nun gave the master a porcelain bowl. The master held it up and asked: "Where does this come from?" The nun said: "It comes from Dingzhou." (Fadeng said separately: "Not far from here.") The master then smashed it. The nun had no answer. (Baofu said in her place: "One who deceives the enemy perishes.") Someone asked: "How old is the master?" The master said: "Born today, dying tomorrow." He asked again: "Where was the master born?" The master said: "The sun rises in the east, the moon sets in the west." For more than forty years the master's teaching covered the Lingbiao region, and he had many marvels. The ruler of Guang was about to raise troops and personally entered the cloister to ask the master to decide whether it was auspicious. The master already knew it beforehand and passed away peacefully sitting. The ruler was angry and asked the steward: "When did the master become ill?" He answered: "The master was never ill. He just sealed a box and ordered that it be presented when the king came." The ruler opened the box and found a note which said: "The eye of humans and gods is the head monk in the hall." The ruler understood the master's intention and so ended the military plan. He then summoned the head monk to open the hall and preach the Dharma. (This was the Monk Yanyan of Yunmen, the Dharma heir of Xuefeng.) The master's whole body did not decay. The burial equipment, shrine and stupa were all provided by the ruler of Guang. It is now called the True Body Stupa of Lingshu. (The base text has a transposition of characters in the phrase "whole body did not decay," corrected here.)

福州壽山師解禪師行腳時。造洞山法席。洞山問雲。闍梨生緣何處。師雲。和尚若實問某甲。即是閩中人。洞山雲。汝父名什麼。師雲。今日蒙和尚致此一問。直得忘前失後。住壽山。上堂雲。諸上坐。幸有真實言語相勸。諸兄弟合各自體悉。凡聖情盡體露真如。但一時卸劫從前虛妄攀緣塵垢心。如虛空相似。他時後日合識得些子好惡。閩師問曰。壽山年多少。師雲。與虛空齊年。曰虛空年多少。師雲。與壽山齊年。

Chan Master Shijie of Shoushan in Fuzhou. While traveling he went to Dongshan's Dharma seat. Dongshan asked: "Acolyte, where were you born?" The master said: "If the master is truly asking me, I am a person of Min." Dongshan said: "What is your father's name?" The master said: "Today I am favored with this question from the master, and it makes me forget the front and lose the back." He lived at Shoushan. He ascended the hall and said: "Venerable ones, fortunately I have real words to urge you. All you brothers should realize them yourselves. When feelings of ordinary and holy are exhausted, the substance reveals suchness. Just drop at once the deluded clinging, dusty mind of the past, like empty space. In due time you will know a little of good and bad." The King of Min asked: "How old is Shoushan?" The master said: "The same age as empty space." He asked: "How old is empty space?" The master said: "The same age as Shoushan."

饒州嶢山和尚。有僧問。如何是西來意。師曰。仲冬嚴寒。問如何是和尚深深處。師曰。待汝舌頭落地。即向汝道。問如何是丈六金身。師曰。判官斷案相公改。長慶問。從上宗乘此間如何言論。師曰。有願不負先聖。長慶雲。不負先聖作麼生。師曰。不露。長慶雲。恁麼即請師領話。師曰。什麼處去來。長慶雲。只者(舊作首字)什麼處去來。

The Monk of Yaoshan in Raozhou. A monk asked: "What is the meaning of the coming from the West?" The master said: "Midwinter is bitterly cold." He asked: "What is the master's deepest place?" The master said: "When your tongue falls to the ground, I will tell you." He asked: "What is the sixteen-foot golden body?" The master said: "The judge decides the case, and the minister revises it." Changqing asked: "The lineage from the past, how is it discussed here?" The master said: "I have a vow not to betray the former sages." Changqing said: "How does one not betray the former sages?" The master said: "Not revealing." Changqing said: "Then please, master, take the word." The master said: "Where have you been?" Changqing said: "Just this, where have I been?" (the old text has a different character)

泉州莆田縣國歡崇福院慧日大師。福州侯官縣人也。姓黃氏。生而有異。及長名文矩。為縣獄卒。往往棄役往神光靈觀和尚及西院大安禪師所。吏不能禁。後謁萬歲塔譚空禪師落髮。不披袈裟不受具戒。唯以雜綵為掛子。復至觀和尚所。觀曰我非汝師。汝去禮西院去。師攜一小青竹杖入西院法堂。安遙見而笑曰。入涅槃堂去。師應諾。輪竹杖而入。時有五百許僧。染時疾。師以杖次第點之。各隨點而起。閩王禮重創國歡禪苑以居之。厥後頗多靈跡。唐乾寧中示滅。

The Great Master Huiri of Chongfu Cloister in Guohuan, Putian County, Quanzhou, a native of Houguan County in Fuzhou, surnamed Huang. He was extraordinary from birth. When he grew up he was named Wenju and was a prison guard of the county. He often abandoned his duties to visit the Monk Guan of Shenguang Lingguan and Chan Master Da'an of the West Cloister, and the officials could not stop him. Later he visited Chan Master Tankong of Wansui Pagoda and had his head shaved. He did not wear a kasaya and did not receive full ordination, and wore only a vest of mixed colors. He again went to Monk Guan's place. Guan said: "I am not your teacher; go and pay respects at the West Cloister." The master took a small green bamboo staff and entered the Dharma hall of the West Cloister. Da'an saw him from afar and laughed, saying: "Go into the nirvana hall." The master assented, swung his bamboo staff and entered. At that time about five hundred monks had caught an epidemic. The master touched them in order with his staff, and each rose at the touch. The King of Min revered him greatly and founded the Guohuan Chan Cloister for him to live in. Afterward there were many marvels. In the Qianning era of the Tang he showed extinction.

台州浮江和尚。有時雪峰和尚領眾到問雲。即今有二百人寄院過夏得也無。師將拄杖劃地一下雲。著不得即道。雪峰無語。

The Monk Fujiang of Taizhou. Once the Monk Xuefeng came leading an assembly and asked: "Right now there are two hundred people who want to lodge in the cloister for the summer; can it be done?" The master drew a line on the ground with his staff and said: "If it cannot be accommodated, say so." Xuefeng had no words.

潞州淥水和尚。僧問。如何是祖師西來意。師雲。還見庭前花藥欄麼。僧無語。

The monk Lushui of Luzhou. A monk asked: "What is the meaning of the Patriarch's coming from the West?" The master said: "Do you see the flower-and-herb railing in front of the courtyard?" The monk had no words.

廣州文殊院圓明禪師福州人。姓陳氏。本參大溈得旨。後造雪峰請益法無異味。又甞遊五臺山覩文殊化現。乃隨方建院以文殊為額。開寶中前樞密使李崇矩巡護南方。因入師院覩地藏菩薩像。問僧曰。地藏何以展手。僧曰。手中珠被賊偷卻也。李卻問師。既是地藏為什麼遭賊。師曰。今日捉下也。李乃謝之。淳化元年示滅。壽一百三十有六。

Zen Master Yuanming of Manjusri Cloister in Guangzhou was a man of Fuzhou, surnamed Chen. He originally studied under Dagui and gained the essential point. Later he went to Xuefeng to ask for further instruction, and found the Dharma the same in flavor. He also once traveled to Mount Wutai, saw a manifestation of Manjusri, and accordingly built a cloister in that region with Manjusri as its plaque. In the Kaibao era, the former Military Affairs Commissioner Li Chongju inspected and protected the south, and so entered the master's cloister and saw a statue of Ksitigarbha Bodhisattva. He asked a monk: "Why does Ksitigarbha hold out his hand?" The monk said: "The pearl in his hand has been stolen by a thief." Li asked the master in turn: "Since he is Ksitigarbha, why was he robbed?" The master said: "Today the thief has been caught." Li then thanked him. In the first year of Chunhua he showed extinction, at the age of one hundred thirty-six.

前趙州從諗禪師法嗣

Dharma heirs of the former Zen Master Zhaozhou Congshen

洪州武寧縣新興嚴陽尊者。僧問。如何是佛。師曰。土塊。曰如何是法。師曰。地動也。曰如何是僧。師曰。吃粥吃飯。僧問。如何是新興水。師曰。前面江裡。僧問。如何是應物現形。師曰。與我拈床子過來。師常有一蛇一虎。隨從左右手中與食。

The Venerable Yanyang of Xinxing in Wuning County, Hongzhou. A monk asked: "What is the Buddha?" The master said: "A clod of earth." He asked: "What is the Dharma?" The master said: "The earth shakes." He asked: "What is the Sangha?" The master said: "Eating gruel and eating rice." A monk asked: "What is Xinxing's water?" The master said: "In the river in front." A monk asked: "What is responding to things and manifesting form?" The master said: "Hand me that stool." The master was often followed by a snake and a tiger, and fed them from his left and right hands.

楊州城東光孝院慧覺禪師。僧問。覺花才綻遍滿娑婆。祖印西來合譚何事。師曰。情生智隔。曰此是教意。師曰。汝披什麼衣服。問一棒打破虛空時如何。師曰。困即歇去。師問宋齊丘。還會道麼。宋曰。道也著不得。師曰。有著不得無著不得。宋曰。總不恁麼。師曰。著不得底。宋無對。師領眾出。見露柱師合掌曰。不審世尊。一僧曰。和尚是露柱。師曰。啼得血流無用處。不如緘口過殘春。僧問。遠遠投師師意如何。曰官家嚴切不許安排。曰師豈無方便。師曰。且向火倉裡一宿。張居士問。爭奈老何。師曰。年多少。張曰。八十也。師曰。可謂老也。曰究竟如何。師曰。直至千歲也未住。有人問。某甲平生愛殺牛。還有罪否。師曰。無罪。曰為什麼無罪。師曰。殺一箇還一箇。

Zen Master Huijue of Guangxiao Cloister east of Yangzhou city. A monk asked: "When the flower of awakening has just blossomed, it fills the whole Saha world. The Patriarch's seal came from the West; what matter should be discussed?" The master said: "When feeling arises, wisdom is cut off." He asked: "This is the meaning of the teaching." The master said: "What clothes are you wearing?" He asked: "What when a single blow smashes empty space?" The master said: "When tired, go and rest." The master asked Song Qiqiu: "Do you understand the Way?" Song said: "The Way cannot be attached to either." The master said: "There is what cannot be attached to, and there is the non-attaching that cannot be attached to." Song said: "It is not like that at all." The master said: "What cannot be attached to." Song had no reply. The master led the assembly out, saw a pillar, put his palms together and said: "Greetings, World-Honored One." A monk said: "Venerable, that is a pillar." The master said: "Crying until blood flows is useless; better to keep the mouth shut and pass the last of spring." A monk asked: "I have come a long way to the master; what is the master's intent?" He said: "The government is strict, and no arranging is allowed." He asked: "Does the master have no expedient means?" The master said: "Then spend the night in the fire storehouse." Layman Zhang asked: "What can I do about old age?" The master said: "How old are you?" Zhang said: "Eighty." The master said: "One may say you are old." He asked: "What is ultimate?" The master said: "Until a thousand years, it still does not stop." Someone asked: "All my life I have loved to kill oxen; is there guilt?" The master said: "No guilt." He asked: "Why no guilt?" The master said: "Kill one and repay one."

隴州國清院奉禪師。問祖意與教意同別。師曰。雨滋三草秀。春風不裹頭。僧曰。畢竟是一是二。師曰。祥雲競起巖洞不虧。問如何是和尚家風。師曰。臺柈椅子火爐牕牖。問如何是出家人。曰銅頭鐵額鳥嘴鹿身。僧曰。如何是出家人本分事。師曰。早起不審夜間珍重。僧問牛頭未見四祖時。為什麼鳥獸銜花。師曰。如陝府人送錢財與鐵牛。曰見後為什麼不街花。師曰。木馬投明行八百。問十二時中如何降伏其心。師曰。敲氷求火論劫不逢。問十二分教是止啼之義。離卻止啼請師一句。師曰。孤峰頂上雙角女。問如何是佛法大意。師曰。釋迦是牛頭獄卒。祖師是馬面阿婆。問如何是西來意。師曰。東壁打西壁。問如何是撲不破底句。師曰。不隔毫釐時人遠嚮。

Zen Master Feng of Guoqing Cloister in Longzhou. He was asked: "Are the Patriarch's intent and the teaching's intent the same or different?" The master said: "Rain nourishes the three kinds of grass and makes them flourish; the spring wind does not wrap the head." The monk said: "Are they ultimately one or two?" The master said: "Auspicious clouds rise in competition, and the cliffs and caves are not diminished." He asked: "What is the Venerable's family style?" The master said: "Tables and chairs, stove and windows." He asked: "What is a homeleaver?" He said: "Copper head and iron forehead, bird's beak and deer's body." The monk said: "What is the homeleaver's proper business?" The master said: "Greet in the morning, take care in the evening." A monk asked: "Before Niutou had seen the Fourth Patriarch, why did birds and beasts carry flowers to him?" The master said: "Like the people of Shaanfu sending money to the iron ox." He asked: "After he saw him, why did they not carry flowers?" The master said: "The wooden horse travels eight hundred li toward dawn." He asked: "How does one subdue the mind in the twelve periods of the day?" The master said: "Knocking on ice to get fire, one will not find it in a kalpa." He asked: "The twelve divisions of the teaching mean stopping a child's crying. Apart from stopping the crying, please give a phrase, Master." The master said: "On the peak of a lone mountain, a girl with two horns." He asked: "What is the great meaning of the Buddha Dharma?" The master said: "Shakyamuni is the ox-headed jailer of hell, and the Patriarch is the horse-faced old woman." He asked: "What is the meaning of the Patriarch's coming from the West?" The master said: "The east wall strikes the west wall." He asked: "What is the phrase that cannot be broken?" The master said: "Not a hair's breadth away, yet people of today look far off."

婺州木陳從朗禪師。僧問。放鶴出籠和雪去時如何。師曰。我道不一色因金剛倒。僧問。既是金剛不壞身。為什麼卻倒地。師敲禪床曰。行住坐臥。師將歸寂。有頌曰。

Zen Master Conglang of Muchen in Wuzhou. A monk asked: "What about releasing a crane from its cage and going off with the snow?" The master said: "I say it is not one color." Because a vajra statue fell over, a monk asked: "Since the vajra body is indestructible, why does it fall to the ground?" The master tapped the Zen couch and said: "Walking, standing, sitting, lying." When the master was about to return to stillness, he had a verse that said:

三十年來住木陳時中無一假功成

For thirty years I have lived at Muchen; in all that time not one false achievement.

有人問我西來意展似眉毛作麼生

If someone asks me the meaning of the Patriarch's coming from the West, what do I do but spread out my eyebrows?

婺州新建禪師不度小師。有僧問。和尚年老何不畜一童子侍奉。師曰。有瞽聵者為吾討來。僧辭。師問。什麼處去。僧曰。府下開元寺去。師曰。我有一信附與了。寺主汝將得去否。僧曰。便請。師曰。想汝也不奈何。

Zen Master Xinjian of Wuzhou would not ordain young disciples. A monk asked: "The Venerable is old; why not keep a boy to attend you?" The master said: "Find me a deaf and blind one." The monk took leave. The master asked: "Where are you going?" The monk said: "To Kaiyuan Monastery in the prefecture." The master said: "I have a letter for the abbot; can you take it?" The monk said: "Please give it." The master said: "I thought you could do nothing about it."

杭州多福和尚。僧問。如何是多福一叢竹。師曰。一莖兩莖斜。曰學人不會。師曰。三莖四莖曲。僧問。如何是納衣下事。師曰。大有人疑在。曰為什麼如是。師曰。月裡藏頭。

The monk Duofu of Hangzhou. A monk asked: "What is Duofu's clump of bamboo?" The master said: "One stalk, two stalks, slanting." He said: "This student does not understand." The master said: "Three stalks, four stalks, crooked." A monk asked: "What is the matter beneath the patched robe?" The master said: "Many people have doubts about it." He asked: "Why is it so?" The master said: "Hiding the head in the moon."

益州西睦和尚上堂。有一俗士舉手雲。和尚便是一頭驢。師曰。老僧被汝騎。彼無語去。後三日再來自言。某甲三日前著賊。師拈拄杖趁出。師有時驀喚侍者。侍者應諾。師曰。更深夜靜共伊商量。

The monk Ximu of Yizhou ascended the hall. A layman raised his hand and said: "The Venerable is just a donkey." The master said: "This old monk is ridden by you." He left without a word. Three days later he came again and said himself: "Three days ago I met a thief." The master took up his staff and chased him out. Sometimes the master would suddenly call his attendant. The attendant would answer. The master said: "Late at night and quiet, let us discuss it with him."

前衢州子湖巖利蹤禪師法嗣

Dharma heirs of the former Zen Master Lizong of Zihu Yan in Quzhou

台州勝光和尚。問如何是和尚家風。師曰。福州茘枝泉州刺桐。問如何是佛法兩字。師曰。即便道。僧曰。請師道。師曰。穿耳胡僧笑點頭。龍華照和尚來。師把住雲。作麼生。照雲。莫錯。師乃放手。照雲。久嚮勝光。師默然。照乃辭。師門送雲。自此一別什麼處相見。照呵呵而去。

The monk Shengguang of Taizhou. He was asked: "What is the Venerable's family style?" The master said: "Lychees of Fuzhou, coral trees of Quanzhou." He asked: "What are the two words 'Buddha Dharma'?" The master said: "Say it at once." The monk said: "Please say it, Master." The master said: "The foreign monk with pierced ears nods and laughs." The monk Zhao of Longhua came. The master seized him and said: "What now?" Zhao said: "Do not mistake." The master then let go. Zhao said: "I have long looked up to Shengguang." The master was silent. Zhao then took leave. The master saw him to the gate and said: "After this parting, where shall we meet?" Zhao laughed heartily and left.

漳州浮石和尚上堂雲。山僧開卜鋪。能斷人貧富定人生死。時有僧出雲。離卻生死貧富。不落五行請師直道。師雲。金木水火土。

The monk Fushi of Zhangzhou ascended the hall and said: "This mountain monk has opened a fortune-telling shop, and can tell people's riches and poverty and decide their life and death." At that time a monk came forward and said: "Apart from life and death, riches and poverty, not falling into the five phases, I ask the Master to say it directly." The master said: "Metal, wood, water, fire, earth."

紫桐和尚。僧問如何是紫桐境。師曰。阿爾眼裡著沙得麼。曰大好紫桐境也不識。師曰。老僧不諱此事。其僧出去。師下禪床擒住雲。今日好箇公案。老僧未得分文入手。曰賴遇某甲是僧。師曰。禍不單行。

The monk Zitong. A monk asked: "What is Zitong's realm?" The master said: "Can you put sand in your eye?" He said: "A very fine realm of Zitong, and you do not know it." The master said: "This old monk does not hide this matter." The monk went out. The master got down from the Zen couch, seized him and said: "A fine case today, and this old monk has not got a cent from it." He said: "Luckily I am a monk." The master said: "Misfortunes do not come singly."

日容和尚。奯(音豁)上座參。師拊掌三下雲。猛虎當軒誰是敵者。奯曰。俊鷂沖天阿誰捉得。師曰。彼此難當。曰且休未斷遮公案。師將拄杖舞歸方丈。奯無語。師曰。死卻遮漢也(雲山雲。奯不別前語)。

The monk Rirong. The senior monk Huo came to study. The master clapped his hands three times and said: "A fierce tiger sits at the eaves; who is the opponent?" Huo said: "A swift falcon strikes the sky; who can catch it?" The master said: "Both are hard to match." He said: "Stop; this case is not yet settled." The master danced with his staff back to his room. Huo had no words. The master said: "This fellow is dead." (Yunshan said: "Huo did not distinguish the earlier words.")

前鄂州茱萸和尚法嗣

Dharma heirs of the former monk Zhuyu of Ezhou

石梯和尚。僧新到於師前立少頃便出。師曰。有什麼辨白處。僧再立良久。師曰。辨得也辨得也。僧曰。辨後作麼生。師曰。埋卻得也。僧曰。蒼天蒼天。師曰。適來卻恁麼如今還不當。僧。乃出去。

The monk Shiti. A newly arrived monk stood before the master, and after a little while went out. The master said: "Is there anything you can explain?" The monk stood again for a long time. The master said: "You can explain it, you can explain it." The monk said: "What after explaining?" The master said: "It is buried." The monk said: "Blue Heaven, blue Heaven." The master said: "Just now it was like that, but now it is still not right." The monk then went out.

天龍和尚法嗣

Dharma heirs of the monk Tianlong

婺州金華山俱胝和尚初住庵。有尼名實際。到庵戴笠子執錫繞師三匝雲。道得即拈下笠子。三問。師皆無對。尼便去。師曰。日勢稍晚且留一宿。尼曰。道得即宿。師又無對。尼去後歎曰。我雖處丈夫之形。而無丈夫之氣。擬棄庵往諸方參尋。其夜山神告曰。不須離此山。將有大菩薩來為和尚說法也。果旬日天龍和尚到庵。師乃迎禮具陳前事。天龍竪一指而示之。師當下大悟。自此凡有參學僧到。師唯舉一指無別提唱。有一童子於外被人詰曰。和尚說何法要。童子竪起指頭。歸而舉似師。師以刀斷其指頭。童子叫喚走出。師召一聲。童子回首。師卻竪起指頭。童子豁然領解。師將順世。謂眾曰。吾得天龍一指頭禪一生用不盡。言訖示滅(長慶代眾雲。美食不中飽人吃。玄沙雲。我當時若見。抝折指頭。玄覺雲。且道。玄沙恁麼道意作麼生。雲居錫雲。只如玄沙恁麼道。肯伊不肯伊。若肯何言抝折指頭。若不肯俱胝過在什麼處。先曹山雲。俱胝承當處鹵莾。只認得一機一境一種。是拍手拊掌是他西園奇怪。玄覺又云。且道俱胝還悟也未。若悟為什麼道承當處莾鹵。若不悟又道用一指頭禪不盡。且道曹山意旨在什麼處)。

The monk Juzhi of Mount Jinhua in Wuzhou first lived in a hermitage. A nun named Shiji came to the hermitage wearing a bamboo hat and carrying a staff, circled the master three times and said: "If you can say it, I will take off my hat." She asked three times, and the master had no answer to any. The nun was about to leave. The master said: "It is getting late; stay one night." The nun said: "If you can say it, I will stay." The master again had no answer. After the nun left, he sighed and said: "Though I have the form of a man, I do not have a man's spirit." He planned to abandon the hermitage and go to various places to study. That night the mountain spirit told him: "You need not leave this mountain. A great Bodhisattva will come to preach the Dharma for you." Indeed ten days later the monk Tianlong came to the hermitage. The master welcomed him with a bow and told him everything. Tianlong raised one finger to show him. The master was greatly awakened at once. From then on, whenever a student monk came, the master only raised one finger, with no other teaching. There was a boy outside who was questioned by someone: "What Dharma essentials does the Venerable teach?" The boy raised his finger. He went back and told the master. The master cut off the boy's finger with a knife. The boy cried out and ran away. The master called out once. The boy turned his head. The master then raised his finger. The boy suddenly understood. When the master was about to pass away, he said to the assembly: "I got one finger of Tianlong's Zen, and I have not used it up in my whole life." Having said this, he showed extinction. (Changqing said on behalf of the assembly: "Fine food is not for those who are full." Xuansha said: "If I had seen it then, I would have snapped his finger." Xuanjue said: "Tell me, what was Xuansha's intent in saying so?" Yunju Xi said: "As for Xuansha saying so, does he approve of him or not? If he approves, why say snap the finger? If he does not approve, where was Juzhi's fault?" The former Caoshan said: "Juzhi's acceptance was careless; he only recognized one opportunity and one realm. It is just like clapping the hands, a strangeness of his West Garden." Xuanjue also said: "Tell me, did Juzhi awaken or not? If he awakened, why say his acceptance was careless? If he did not awaken, why does he say he used one finger of Zen without exhausting it? Tell me, where is Caoshan's meaning?")

前長沙景岑禪師法嗣

Dharma heirs of the former Zen Master Jingcen of Changsha

明州雪竇山常通禪師邢州人也。姓李氏。入鵲山出家。年二十本州開元寺受戒。習經律凡七載。乃曰。摩騰入漢譯著斯文。達磨來梁復明何事。遂遠參長沙岑和尚。岑問曰。何處人。師曰。邢州人。岑曰。我道不從彼來。曰和尚還曾住此無。岑然之。乃容入室。後往洞山石霜而法無異味。唐咸通末遊宣城。郡守於謝仙山奏置禪苑。號瑞聖院請師居焉。僧問。如何是密室。師曰。不通風。信曰。如何是密室中人。師曰。諸聖求覩不見。又曰。千佛不能思。萬聖不能議。乾坤壞不壞。虛空包不包。一切比無倫。三世唱不起。問如何是三世諸佛出身處。師曰。伊不肯知有汝三世。良久又曰。薦否。不然者且向著佛不得處。體取時中常在。識盡功成瞥然而起。即是傷他而況言句乎。光啟中群寇起。師領徒至四明。大順二年郡守請居雪竇欝然盛化。天祐二年乙丑七月示疾。集眾焚香付囑訖合掌而逝。壽七十二。其年八月七日建石塔於院西南隅。

Zen Master Changtong of Mount Xuedou in Mingzhou was a man of Xingzhou, surnamed Li. He left home at Magpie Mountain. At twenty he received the precepts at Kaiyuan Monastery in his home prefecture. He studied the sutras and vinaya for seven years, and then said: "Kasyapa Matanga entered Han and translated and wrote these texts. Bodhidharma came to Liang; what was it he further clarified?" So he went far to study with the monk Cen of Changsha. Cen asked: "Where are you from?" The master said: "Xingzhou." Cen said: "I say you do not come from there." He said: "Has the Venerable ever lived there?" Cen approved and allowed him to enter his room. Later he went to Dongshan and Shishuang, and the Dharma flavor was the same. At the end of Xiantong of the Tang he traveled to Xuancheng. The prefect, at Mount Xiexian, memorialized to set up a Zen cloister named Ruisheng, and invited the master to live there. A monk asked: "What is the secret chamber?" The master said: "Wind does not pass through." He asked: "What is the person in the secret chamber?" The master said: "All the sages seek to see him and cannot." He also said: "A thousand Buddhas cannot think of it, ten thousand sages cannot discuss it. Heaven and earth are destroyed and it is not destroyed, empty space encloses it and does not enclose it. Nothing compares with it, and the three times cannot sing of it." He asked: "Where do the Buddhas of the three times come from?" The master said: "He does not agree to know your three times." After a long time he added: "Do you recommend it? If not, then go and grasp it in the place where you cannot attach to the Buddha. Always be there at all times, and when consciousness is exhausted, the work is complete. If it suddenly arises, it harms him; how much more with words and phrases?" In the Guangqi era, bands of bandits arose, and the master led his disciples to Siming. In the second year of Dashun, the prefect invited him to live at Xuedou, where he flourished in his teaching. In the seventh month of yichou, the second year of Tianyou, he showed illness. He gathered the assembly, burned incense, gave his charge, and passed away with palms together at the age of seventy-two. In the eighth month, on the seventh day of that year, a stone stupa was built at the southwest corner of the cloister.

前關南道常禪師法嗣

Dharma heirs of the former Zen Master Chang of Guannan

襄州關南道吾和尚。始經村墅聞巫者樂神雲識神無。師忽然惺悟。後參常禪師印其所解。復遊德山門下法味彌著。凡上堂示徒。戴蓮花笠披襴執簡。擊鼓吹笛口稱魯三郎。有時雲。打動關南鼓。唱起德山歌。僧問。如何是祖師西來意。師以簡揖雲喏。師有時執木劍橫在肩上作舞。僧問。手中劍什麼處得來。師擲於地。僧卻置師手中。師曰。什麼處得來。僧無對。師曰。容汝三日內下取一語。其僧亦無對。師自代拈劍肩上作舞雲。恁麼始得。問如何是和尚家風。師下禪床作女人拜雲。謝子遠來都無祇待。師問灌溪。作麼生。灌溪雲。無位。師雲。莫同虛空麼。雲遮屠兒。師雲。有生可殺即不倦。漳州羅漢和尚。始於關南常禪師拳下悟旨(語見常禪師章)乃為歌曰。

The monk Daowu of Guannan in Xiangzhou. He first passed through a village and heard a shaman playing music to the spirits and saying "consciousness-spirit has none," and the master suddenly awakened. Later he visited Zen Master Chang, who confirmed his understanding. He then traveled to the gate of Deshan, and his Dharma flavor became ever more evident. Whenever he ascended the hall to instruct his disciples, he wore a lotus hat, put on a robe, held a tablet, beat a drum and played a flute, and called himself Lu Sanlang. Sometimes he said: "Beat the Guannan drum and sing the Deshan song." A monk asked: "What is the meaning of the Patriarch's coming from the West?" The master bowed with his tablet and said: "Yes." Sometimes the master danced with a wooden sword across his shoulder. A monk asked: "Where did the sword in your hand come from?" The master threw it on the ground. The monk put it back in the master's hand. The master said: "Where did it come from?" The monk had no reply. The master said: "I allow you three days to come up with a phrase." The monk again had no reply. The master answered for him, holding the sword on his shoulder and dancing, and said: "Only thus is it right." A monk asked: "What is the Venerable's family style?" The master came down from the Zen couch, bowed like a woman and said: "Thank you for coming from afar; there is no reception." The master asked Guanxi: "What is it?" Guanxi said: "No position." The master said: "Is that not the same as empty space?" He said: "This butcher." The master said: "If there are living things to kill, one is never tired." The monk Luohan of Zhangzhou first awakened to the essential point under a blow of the fist from Zen Master Chang of Guannan (the words are in Zen Master Chang's chapter), and then composed a song that said:

咸通七載初參道到處逢言不識言

In the seventh year of Xiantong I first studied the Way; everywhere I met words and did not know the words.

心裡痴團若栲栳三春不樂止林泉

My mind was a foolish lump like a wicker basket; for three springs I was unhappy and stayed in the groves and springs.

忽遇法王氈上坐便陳疑懇向師前

Suddenly I met the Dharma King seated on a felt mat, and I laid out my doubts and sincere request before the master.

師從氈上那伽起袒膊當胸打一拳

The master rose from the felt mat like a great naga, bared his arm and struck me a blow on the chest.

駭散痴團獦狚落舉頭看見日初圓

The foolish lump was scattered like a startled monkey; I raised my head and saw the sun just becoming round.

從茲蹬蹬以碣碣直至如今常快活

Since then I have gone on with big strides and steady steps, and until now I have been always happy.

只聞肚裡飽膨脝更不東西去持缽

I hear only my belly swelling with fullness, and no longer go east and west holding the bowl.

又述偈曰。

He also gave a verse that said:

宇內為閑客人中作野僧

In the world I am an idle guest; among people I am a wild monk.

任從他笑我隨處自騰騰

Let them laugh at me as they will; wherever I go I am free and easy.

前高安大愚禪師法嗣

Dharma heirs of the former Zen Master Dayu of Gao'an

筠州末山尼瞭然灌溪閑和尚。遊方時到山先雲。若相當即住。不然則推倒禪床。乃入堂內。然遣侍者問。上座遊山來為佛法來。閑雲。為佛法來。然乃升座。閑上參。然問。上座今日離何處。閑雲。離路口。然雲。何不蓋卻。閑無對(禾山代雲。爭得到遮裡)始禮拜問。如何是末山。然雲。不露頂。閑雲。如何是末山主。然雲。非男女相。閑乃喝雲。何不變去。然雲。不是神不是鬼變箇什麼。閑於是服膺作園頭三載。僧到參。然雲。太繿縷生。僧雲。雖然如此且是師子兒。然雲。既是師子兒為什麼被文殊騎。僧無對。僧問。如何是古佛心。然雲。世界傾壞。增雲。世界為什麼傾壞。然雲。寧無我身。

The nun Liaoran of Moshan in Yunzhou. The idle monk Guanxi, when traveling, came to the mountain, and first said: "If we match, I will stay; if not, I will overturn the Zen couch." He then entered the hall. Ran sent an attendant to ask: "The senior monk has come on a mountain tour; have you come for the Buddha Dharma?" Xian said: "I have come for the Buddha Dharma." Ran then ascended her seat. Xian went up to pay his respects. Ran asked: "Where did the senior monk leave from today?" Xian said: "I left from the mouth of the road." Ran said: "Why not cover it up?" Xian had no reply. (Heshan said in his place: "How did you get here?") He then bowed and asked: "What is Moshan?" Ran said: "The top is not exposed." Xian said: "What is the master of Moshan?" Ran said: "Not the form of a man or woman." Xian then shouted: "Why not change?" Ran said: "Not a god, not a ghost, what would I change into?" Xian then submitted and served as the garden keeper for three years. A monk came to study. Ran said: "Too ragged." The monk said: "Even so, I am a lion's cub." Ran said: "Since you are a lion's cub, why are you ridden by Manjusri?" The monk had no reply. A monk asked: "What is the mind of the ancient Buddha?" Ran said: "The world collapses." The monk said: "Why does the world collapse?" (In the original text, "Zeng yun" is an error for "monk said.") Ran said: "Better that I have no body."

懷讓禪師第四世一十二人

Fourth generation of Zen Master Huairang, twelve persons

洪州黃檗山希運禪師法嗣一十二人鎮州臨濟義玄禪師

Twelve Dharma heirs of Zen Master Xiyun of Mount Huangbo in Hongzhou: Zen Master Linji Yixuan of Zhenzhou

睦州龍興寺陳尊宿

Venerable Chen of Longxing Temple in Muzhou

杭州千頃山楚南禪師

Zen Master Chunan of Mount Qianqing in Hangzhou

福州烏石山靈觀禪師

Zen Master Lingguan of Mount Wushi in Fuzhou

杭州羅漢宗徹禪師

Zen Master Zongche of Luohan in Hangzhou

相國裴休(已上六人見錄)

Prime Minister Pei Xiu (the above six are recorded)

揚州六合德元禪師

Zen Master Deyuan of Liuhe in Yangzhou

士門讚禪師

Zen Master Zan of Shimen

襄州政禪師

Zen Master Zheng of Xiangzhou

吳門山弘宣禪師

Zen Master Hongxuan of Mount Wumen

幽州超禪師

Zen Master Chao of Youzhou

蘇州憲禪師(已上六人無機緣語句不錄)

Zen Master Xian of Suzhou (the above six have no sayings of encounters and are not recorded)

袁州仰山慧寂禪師法嗣一十人袁州仰山西塔光穆禪師

Ten Dharma heirs of Zen Master Huiji of Mount Yang in Yuanzhou: Zen Master Guangmu of West Pagoda of Mount Yang in Yuanzhou

晉州霍山景通禪師

Zen Master Jingtong of Mount Huo in Jinzhou

杭州龍泉文喜禪師

Zen Master Wenxi of Longquan in Hangzhou

新羅國順支禪師

Zen Master Sunji of Silla

袁州仰山南塔光湧禪師

Zen Master Guangyong of South Pagoda of Mount Yang in Yuanzhou

袁州仰山東塔和尚(已上六人見錄)

The monk of East Pagoda of Mount Yang in Yuanzhou (the above six are recorded)

洪州觀音常蠲大師

Great Master Changjuan of Guanyin in Hongzhou

福州東禪慧茂大師

Great Master Huimao of Dongchan in Fuzhou

福州明月山道崇大師

Great Master Daochong of Mount Mingyue in Fuzhou

處州遂昌禪師(已上四人無機緣語句不錄)

Zen Master Suichang of Chuzhou (the above four have no sayings of encounters and are not recorded)

鎮州臨濟義玄禪師法嗣二十二人鄂州灌谿志閑禪師

Twenty-two Dharma heirs of Zen Master Linji Yixuan of Zhenzhou: Zen Master Zhixian of Guanxi in Ezhou

幽州譚空和尚

The monk Tankong of Youzhou

鎮州寶壽沼和尚

The monk Zhao of Baoshou in Zhenzhou

鎮州三聖慧然禪師

Zen Master Huiran of Sansheng in Zhenzhou

魏府大覺禪師

Zen Master Dajue of Weifu

魏府興化存獎禪師

Zen Master Cunjiang of Xinghua in Weifu

定州善崔禪師

Zen Master Shancui of Dingzhou

鎮州萬歲和尚

The monk Wansui of Zhenzhou

雲山和尚

The monk Yunshan

桐峰菴主

Hermitage Master Tongfeng

杉洋菴主

Hermitage Master Shanyang

涿州級衣和尚

The monk Zhiyi of Zhuozhou

虎谿菴主

Hermitage Master Huxi

覆盆菴主

Hermitage Master Fupen

襄州歷村和尚

The monk Licun of Xiangzhou

滄州米倉和尚(已上一十六人見錄)

The monk Micang of Cangzhou (the above sixteen are recorded)

齊聳大師

Great Master Qisong

涿州秀禪師

Zen Master Xiu of Zhuozhou

浙西善權徹禪師

Zen Master Shanquan Che of Zhexi

金沙禪師

Zen Master Jinsha

允誠禪師

Zen Master Yuncheng

新羅國智異山和尚(已上六人無機緣語句不錄)

The monk of Mount Zhiyi in Silla (the above six have no sayings of encounters and are not recorded)

睦州陳尊宿法嗣二人睦州刺史陳操(一人見錄)

Two Dharma heirs of Venerable Chen of Muzhou: Chen Cao, Prefect of Muzhou (one is recorded)

睦州嚴陵鈞臺和尚(一人無機緣語句不錄)

The monk of Yanling Fishing Terrace in Muzhou (one has no sayings of encounters and is not recorded)

鄧州香嚴智閑禪師法嗣一十二人吉州止觀和尚

Twelve Dharma heirs of Zen Master Zhixian of Xiangyan in Dengzhou: the monk Zhiguan of Jizhou

壽州紹宗禪師

Zen Master Shaozong of Shouzhou

襄州延慶法端禪師(十一卷已收在溈山祐下)

Zen Master Faduan of Yanqing in Xiangzhou (already recorded in fascicle 11 under Weishan You)

益州南禪無染禪師

Zen Master Wuran of South Chan in Yizhou

益州長平山和尚

The monk of Mount Changping in Yizhou

益州崇福演教大師

Great Master Yanjiao of Chongfu in Yizhou

安州大安山清幹禪師

Zen Master Qinggan of Mount Da'an in Anzhou

終南山豐德寺和尚

The monk of Fengde Temple on Mount Zhongnan

均州武當山佛巖暉禪師

Zen Master Hui of Foyan on Mount Wudang in Junzhou

江州雙谿田道者(已上一十人見錄)

The Daoist Tian of Shuangxi in Jiangzhou (the above ten are recorded)

益州照覺寺和尚

The monk of Zhaojue Temple in Yizhou

睦州東禪和尚(已上二人無機緣語句不錄)

The monk of East Chan in Muzhou (the above two have no sayings of encounters and are not recorded)

福州雙峰和尚法嗣一人雙峰古禪師(一人見錄)

One Dharma heir of the monk of Shuangfeng in Fuzhou: Zen Master Gu of Shuangfeng (one is recorded)

杭州徑山洪諲禪師法嗣四人洪州米嶺和尚(已上一人見錄)

Four Dharma heirs of Zen Master Hongyin of Jingshan in Hangzhou: the monk Miling of Hongzhou (the above one is recorded)

廬州棲賢寺寂禪師臨川義直禪師

Zen Master Ji of Qixian Temple in Luzhou; Zen Master Yizhi of Linchuan

杭州功臣院令道禪師(已上三人無機緣語句不錄)

Zen Master Lingdao of Gongchen Cloister in Hangzhou (the above three have no sayings of encounters and are not recorded)

揚州光孝院慧覺禪師法嗣一人昇州長慶道巘禪師(一人見錄)

One Dharma heir of Zen Master Huijue of Guangxiao Cloister in Yangzhou: Zen Master Daofu of Changqing in Shengzhou (one is recorded)

袁州仰山南塔光湧禪師法嗣五人越州清化全付禪師

Five Dharma heirs of Zen Master Guangyong of South Pagoda of Mount Yang in Yuanzhou: Zen Master Quanfu of Qinghua in Yuezhou

郢州芭蕉山慧清禪師

Zen Master Huiqing of Mount Bajiao in Yingzhou

韶州黃連山義初禪師

Zen Master Yichu of Mount Huanglian in Shaozhou

韶州慧林鴻究禪師(已上四人見錄)

Zen Master Hongjiu of Huilin in Shaozhou (the above four are recorded)

洪州黃龍山忠和尚(一人無機緣語句不錄)

The monk Zhong of Mount Huanglong in Hongzhou (one has no sayings of encounters and is not recorded)

袁州仰山西塔光穆禪師法嗣一人吉州資福如寶禪師(一人見錄)

One Dharma heir of Zen Master Guangmu of West Pagoda of Mount Yang in Yuanzhou: Zen Master Rubao of Zifu in Jizhou (one is recorded)

灌谿志閑禪師法嗣一人池州魯祖山教和尚(一人見錄)

One Dharma heir of Zen Master Zhixian of Guanxi: the monk Jiao of Mount Luzu in Chizhou (one is recorded)

魏府興化存獎禪師法嗣二人汝州寶應和尚(一人見錄即南院顒也)

Two Dharma heirs of Zen Master Cunjiang of Xinghua in Weifu: the monk of Baoying in Ruzhou (one is recorded, that is, Nanyuan Yong)

魏府天缽和尚(一人無機緣語句不錄)

The monk Tianbo of Weifu (one has no sayings of encounters and is not recorded)

鎮州寶壽沼禪師法嗣二人汝州西院思明禪師

Two Dharma heirs of Zen Master Zhao of Baoshou in Zhenzhou: Zen Master Siming of West Cloister in Ruzhou

第二世寶壽和尚(已上二人見錄)

The monk of the second generation of Baoshou (the above two are recorded)

涿州紙衣和尚法嗣一人鎮州譚空和尚(一人無機緣語句不錄)

One Dharma heir of the monk Zhiyi of Zhuozhou: the monk Tankong of Zhenzhou (one has no sayings of encounters and is not recorded)

鎮州三聖慧然禪師法嗣二人鎮州大悲和尚

Two Dharma heirs of Zen Master Huiran of Sansheng in Zhenzhou: the monk Dabei of Zhenzhou

淄州水陸和尚(二人見錄)

The monk Shuilu of Zizhou (two are recorded)

魏府大覺和尚法嗣四人廬州大覺和尚

Four Dharma heirs of the monk Dajue of Weifu: the monk Dajue of Luzhou

廬州澄心旻德禪師

Zen Master Mindе of Chengxin in Luzhou

汝州南院和尚(已上三人見錄)

The monk of Nanyuan in Ruzhou (the above three are recorded)

宋州法華和尚(一人無機緣語句不錄)

The monk Fahua of Songzhou (one has no sayings of encounters and is not recorded)

金陵道巘禪師法嗣一人金陵廣孝院處微禪師(一人無機緣語句不錄)

One Dharma heir of Zen Master Daofu of Jinling: Zen Master Chuwei of Guangxiao Cloister in Jinling (one has no sayings of encounters and is not recorded)

懷讓禪師第四世

Fourth generation of Zen Master Huairang

前洪州黃蘗山希運禪師法嗣

Dharma heirs of the former Zen Master Xiyun of Mount Huangbo in Hongzhou

鎮州臨濟義玄禪師。曹州南華人也。姓邢氏。幼負出塵之志。及落髮進具便慕禪宗。初在黃蘗隨眾參侍。時堂中第一座勉令問話。師乃問。如何是祖師西來的的意。黃蘗便打。如是三問三遭打。遂告辭。第一座雲。早承激勸問話。唯蒙和尚賜棒。所恨愚魯。且往諸方行腳去。上座遂告黃蘗雲。義玄雖是後生。卻甚奇特。來辭時願和尚更垂提誘。來日師辭黃蘗。黃蘗指往大愚。師遂參大愚。愚問曰。什麼處來。曰黃蘗來。愚曰。黃蘗有何言教。曰義玄親問西來的的意。蒙和尚便打。如是三問三轉被打。不知過在什麼處。愚曰。黃蘗恁麼老婆。為汝得徹困。猶覓過在。師於是大悟雲。佛法也無多子。愚乃搊師衣領雲。適來道我不會。而今又道無多子。是多少來是多少來。師向愚肋下打一拳。愚托開雲。汝師黃蘗。非幹我事。師卻返黃蘗。黃蘗問雲。汝迴太速生。師雲。只為老婆心切。黃蘗雲。遮大愚老漢待見與打一頓。師雲。說什麼待見即今便打遂鼓黃蘗一掌。黃蘗哈哈大笑。黃蘗一日普請鋤薏穀次。師在後行。黃蘗迴頭見師空手乃問。钁頭在什麼處。師雲。有人將去了也。黃蘗雲。近前來共汝商量。師近前叉手。黃蘗豎起钁頭雲。只這箇天下人拈掇不起。還有人拈掇得起麼。師就手掣得豎起雲。為什麼卻在義玄手裡。黃蘗雲。今日自有人普請便歸院(溈山因仰山侍立次。方舉此話未了。仰山便問。钁在黃蘗手裡。為什麼被臨濟奪卻。溈山雲。賊是小人智過君子)黃蘗一日普請鋤茶園。黃蘗後至。師問訊按钁而立。黃蘗曰。莫是困邪。曰才钁地何言困。黃蘗舉拄杖便打。師接杖推倒和尚。黃蘗呼維那維那拽起我來。維那拽起曰。和尚爭容得遮風漢。黃蘗卻打維那。師自钁地雲。諸方即火葬。我遮裡活埋(溈山問仰山。只如黃蘗與臨濟。此時意作麼生。仰山雲。作賊人走卻。邏賊人吃棒。溈山雲。

Chan Master Linji Yixuan of Zhenzhou was a man of Nanhua in Caozhou, surnamed Xing. From childhood he bore the aspiration to leave the dust of the world. When his head had been shaved and he had received the full precepts, he admired the Chan school. At first he attended Huangbo in the assembly. At that time the head seat of the hall urged him to ask a question. The Master then asked: “What is the true meaning of the Patriarch's coming from the West?” Huangbo hit him. Three times he asked and three times he was hit, so he took his leave. The head seat said: “Earlier you accepted my urging to ask a question, and you only received the Reverend's stick. To my regret I am dull and stupid; let me go traveling on pilgrimage to the various quarters.” The head seat then told Huangbo: “Although Yixuan is a young man, he is quite extraordinary. When he comes to take leave, may the Reverend further bestow guidance upon him.” The next day the Master took leave of Huangbo, and Huangbo directed him to Dayu. The Master then called on Dayu. Yu asked: “Where do you come from?” He said: “From Huangbo.” Yu said: “What words and teachings does Huangbo have?” He said: “Yixuan personally asked about the true meaning of the coming from the West, and the Reverend hit me at once. Three times I asked and three times in turn I was hit; I do not know where my fault is.” Yu said: “Huangbo is such an old wife toward you, he wore himself out utterly for your sake, and you still come looking for your fault.” At this the Master was greatly awakened and said: “There is not so much to the Buddha Dharma after all.” Yu then seized the Master by the collar and said: “A moment ago you said you did not understand, and now you say there is not so much. How much is it? How much is it?” The Master drove a fist into Yu's ribs. Yu pushed him off and said: “Your teacher is Huangbo; it is none of my business.” The Master returned to Huangbo. Huangbo asked: “You have come back too soon.” The Master said: “Only because your wifely heart is so earnest.” Huangbo said: “That old fellow Dayu—wait until I see him and give him a beating.” The Master said: “Why speak of waiting to see him? Strike right now,” and gave Huangbo a slap. Huangbo laughed loudly. One day, when Huangbo had called the assembly out to hoe the grain fields, the Master walked behind him. Huangbo turned and saw the Master empty-handed, and asked: “Where is your hoe?” The Master said: “Someone has taken it away.” Huangbo said: “Come forward; I want to confer with you.” The Master came forward with folded hands. Huangbo raised the hoe upright and said: “Just this—no one under heaven can lift it. Is there anyone who can lift it?” The Master snatched it from his hand, raised it, and said: “Why is it in Yixuan's hand?” Huangbo said: “Today there is someone for the communal work after all,” and went back to the monastery. (Guishan, while Yangshan was standing in attendance, had just recounted this story and not yet finished when Yangshan asked: “The hoe was in Huangbo's hand; why was it snatched away by Linji?” Guishan said: “The thief is a petty man, but his wit surpasses a gentleman's.”) One day Huangbo called the assembly to hoe the tea garden, and Huangbo arrived after him. The Master greeted him and stood leaning on his hoe. Huangbo said: “Are you tired perhaps?” He said: “I have only just hoed the ground; why speak of being tired?” Huangbo raised his staff and struck him. The Master took the staff and pushed the Reverend over. Huangbo called the rector: “Rector, pull me up.” The rector pulled him up and said: “Reverend, how can you put up with this madman?” Huangbo instead struck the rector. The Master hoed the ground himself and said: “Elsewhere they cremate; here I bury alive.” (Guishan asked Yangshan: “Just now, with Huangbo and Linji, what was the intent at that moment?” Yangshan said: “The one who did the thieving ran off, and the one tracking the thief ate the stick.” Guishan said:

如是如是)師一日在黃蘗僧堂裡睡。黃蘗入來。以拄杖於床邊敲三下。師舉首見是和尚卻睡。黃蘗打席三下去。上間見第一座。黃蘗曰。遮醉漢豈不如下間禪客坐禪。汝只管𥋙睡。上座曰。遮老和尚患風邪。黃蘗打之(溈山舉問仰山。只如黃蘗意作麼生。仰山雲。一彩兩賽)師與黃蘗栽杉。黃蘗曰。深山裡栽許多樹作麼。師曰。與後人作古記。乃將鍬拍地兩下。黃蘗拈起拄杖曰。汝吃我棒了也。師作噓噓聲。黃蘗曰。吾宗到汝此記方出(溈山舉問仰山。且道黃蘗後語但囑臨濟。為復別有意旨。仰山雲。亦囑臨濟亦記向後。溈山雲。向後作麼生。仰山雲。一人指南吳越令行。南塔和尚注云。獨坐震威此記方出。又云。若遇大風此記亦出。溈山雲。如是如是)師因半夏上黃蘗山。見和尚看經。師曰。我將謂是箇人。元來是唵黑豆老和尚。住數日乃辭去。黃蘗曰。汝破夏來不終夏去。曰某甲暫來禮拜和尚。黃蘗遂打趁令去。師行數裡疑此事卻迴終夏。師一日辭黃蘗。黃蘗曰。什麼處去。曰不是河南即河北去。黃蘗拈起拄杖便打。師捉住拄杖曰。遮老漢莫盲枷瞎棒。已後錯打人。黃蘗喚侍者。把將几案禪板來。師曰。侍者把將火來。黃蘗曰。不然子但將去。已後坐斷天下人舌頭在。師即便發去。師到熊耳塔頭。塔主問。先禮佛先禮祖。師曰。祖佛俱不禮。塔主曰。祖佛與長老有什麼冤傢俱不禮。師無對(又別舉雲。師問塔主。先禮佛先禮祖。塔主曰。祖佛是什麼人弟子。師拂袖便去)師後還鄉黨。俯徇趙人之請。住於城南臨濟禪苑。學侶奔湊一日上堂曰。汝等諸人。赤肉團上有一無位真人。常向諸人面門出入。汝若不識但問老僧。時有僧問。如何是無位真人。師便打雲。無位真人是什麼乾屎橛(後雪峰聞乃曰。臨濟大似白拈賊)師問樂普雲。從上來一人行棒一人行喝阿那箇親。對曰總不親。師曰。

“So it is, so it is.”) One day the Master was sleeping in the monks' hall at Huangbo's. Huangbo came in and knocked three times with his staff beside the platform. The Master raised his head, saw it was the Reverend, and went back to sleep. Huangbo struck the mat three times and left. He went to the upper room to see the head seat. Huangbo said: “That drunken monk—is he not as good as you Chan pilgrims sitting in meditation in the lower room, while you do nothing but doze?” The head seat said: “This old monk has a wind sickness.” Huangbo struck him. (Guishan raised this and asked Yangshan: “What was Huangbo's intent?” Yangshan said: “One stake, two contests.”) The Master was planting cedars with Huangbo. Huangbo said: “Why plant so many trees deep in the mountains?” The Master said: “To make an ancient record for later generations,” and struck the ground twice with his spade. Huangbo picked up his staff and said: “You have already eaten my stick.” The Master made a hissing sound. Huangbo said: “When my school reaches you, this record will come forth.” (Guishan raised this and asked Yangshan: “Tell me, were Huangbo's last words only a charge to Linji, or is there another intent?” Yangshan said: “It was both a charge to Linji and a prophecy of what is to come.” Guishan said: “What is to come?” Yangshan said: “One man points south, and in Wu and Yue the command is carried out.” The Monk Nanta annotated: “Sitting alone and shaking with majesty, this record then appears.” He also said: “If it meets a great wind, this record also appears.” Guishan said: “So it is, so it is.”) In mid-summer the Master went up Mount Huangbo and saw the Reverend reading a sutra. The Master said: “I took you for a man, but you are just an old monk gobbling black beans.” After staying a few days he took his leave. Huangbo said: “You came breaking the summer retreat, and you are leaving before it ends.” He said: “I only came briefly to pay respects to the Reverend.” Huangbo struck him and chased him out. The Master walked several li, had doubts about the matter, and went back to finish the retreat. One day the Master took leave of Huangbo. Huangbo said: “Where are you going?” He said: “If not to Henan, then to Hebei.” Huangbo picked up his staff and struck. The Master caught the staff and said: “Old man, do not cudgel blindly; later you will strike the wrong person.” Huangbo called the attendant: “Bring me the desk and the meditation board.” The Master said: “Attendant, bring fire.” Huangbo said: “Not so; you just take them with you. Later you will sit down and cut off the tongues of everyone under heaven.” The Master then set out. The Master arrived at the pagoda at Xiong'er. The pagoda keeper asked: “Will you bow to the Buddha first, or bow to the Patriarch first?” The Master said: “I bow to neither Patriarch nor Buddha.” The keeper said: “What feud do the Patriarch and Buddha have with you, Elder, that you bow to neither?” The Master had no answer. (Another version says: The Master asked the pagoda keeper: “Will you bow to the Buddha first, or bow to the Patriarch first?” The keeper said: “Whose disciples are the Patriarch and Buddha?” The Master flicked his sleeve and left.) Later the Master returned to his home district and, bending to the request of the people of Zhao, lived at the Linji Chan Cloister south of the city. Students flocked to him. One day he ascended the hall and said: “On your lump of red flesh there is a true person of no rank, constantly going in and out through the gates of your faces. If you do not recognize him, just ask this old monk.” Then a monk asked: “What is the true person of no rank?” The Master struck him and said: “The true person of no rank—what a dried shit-stick.” (When Xuefeng later heard of it, he said: “Linji is very like a thief who snatches in the open.”) The Master asked Lepu: “From of old, one man uses the stick and one man uses the shout; which is the closer?” He answered: “Neither is close.” The Master said:

親處作麼生普便喝。師乃打。師問木口和尚。如何是露地白牛。木口曰吽。師曰啞。木口曰。老兄作麼生。師曰。遮畜生。大覺到參。師舉拂子。大覺敷坐具。師擲下拂子。大覺收坐具入僧堂。眾僧曰。遮僧莫是和尚親故。不禮拜又不吃棒。師聞令喚新到僧。大覺遂出。師曰。大眾道汝未參長老。大覺雲。不審便自歸眾。麻谷(第二世)到參敷坐具問。十二面觀音阿那面正。師下繩床。一手收坐具。一手搊麻谷雲。十二面觀音向什麼處去也。麻谷轉身擬坐繩床。師拈拄杖打。麻谷接卻相捉入方丈。師上堂雲。大眾夫為法者。不避喪身失命。我於黃蘗和尚處。三度吃棒。如蒿枝拂相似。如今更思一頓吃。誰為我下得手。時有僧曰。某甲下得手。和尚合吃多少。師與拄杖。其僧擬接。師便打。僧問。如何是第一句。師曰。三要印開朱點窄。未容擬議主賓分。曰如何是第二句。師曰。妙解豈容無著問。漚和爭負截流機。曰如何是第三句。師曰。看取棚頭弄傀儡。抽牽全藉裡頭人。師又曰。夫一句語須具三玄門。一玄門須具三要。有權有用。汝等諸人作麼生會。師唐咸通七年丙戌四月十日。將示滅乃說傳法偈曰。沿流不止問如何。真照無邊說似他。離相離名如不稟。吹毛用了急須磨。偈畢坐逝。勅諡慧照大師。塔曰澄靈。

“What is the close place?” Pu then shouted. The Master struck him. The Master asked the Monk Mukou: “What is the white ox on the open ground?” Mukou said: “Hum.” The Master said: “Mute.” Mukou said: “How is it with you, elder brother?” The Master said: “This beast.” Dajue came to call. The Master raised his whisk. Dajue spread his sitting cloth. The Master threw down the whisk. Dajue folded his sitting cloth and entered the monks' hall. The monks said: “This monk must be kin to the Reverend; he did not bow and did not eat the stick.” The Master heard and had the newly arrived monk called. Dajue came out. The Master said: “The assembly says you have not yet called on the Elder.” Dajue said: “My respects,” and returned to the assembly on his own. Magu (second generation) came to call, spread his sitting cloth, and asked: “Of the twelve-faced Guanyin, which face is the true one?” The Master came down from the rope seat, gathered up the sitting cloth with one hand, seized Magu with the other, and said: “Where has the twelve-faced Guanyin gone?” Magu turned and was about to sit on the rope seat. The Master picked up his staff and struck him. Magu caught it, and they grappled into the abbot's room. The Master ascended the hall and said: “Assembly, one who acts for the Dharma does not shrink from losing body and life. At the Reverend Huangbo's place I ate the stick three times; it was like being brushed by a stalk of mugwort. Now I would like another helping; who can lay hands on me for it?” Then a monk said: “I can do it. How many does the Reverend deserve to eat?” The Master gave him the staff. The monk was about to take it, and the Master struck him. A monk asked: “What is the first phrase?” The Master said: “When the seal of the three essentials opens, the red dot is narrow; there is no room for hesitation to separate guest and host.” He asked: “What is the second phrase?” The Master said: “How could wondrous understanding allow a question without attachment? A bubble in harmony, how could it fail the mechanism that cuts the stream?” He asked: “What is the third phrase?” The Master said: “Look at the puppets on the stage; the pulling and drawing all depend on the person inside.” The Master also said: “A single phrase must contain the three mysterious gates, and each mysterious gate must contain the three essentials, with expedient and with function. How do you understand it?” In the Tang, on the tenth day of the fourth month of the bingxu year, the seventh year of Xiantong, the Master was about to show his extinction, and he spoke a Dharma-transmission verse: “Flowing along without stopping, one asks how; true illumination is boundless, so tell it to him. Apart from form and name, if it is not received; having used the hair-splitting sword, it needs sharpening at once.” When the verse was finished he sat and passed away. By imperial decree he was granted the title Great Master Huizhao, and his stupa was called Chengling.

陳尊宿初居睦州龍興寺晦跡藏用。常製草屨密置於道上。歲久人知乃有陳蒲鞋之號焉。時有學人叩激。隨問遽答。詞語峻嶮既非循轍。故淺機之流往往嗤之。唯玄學性敏者欽伏。由是諸方歸慕。謂之陳尊宿。師因晚參謂眾曰。汝等諸人未得箇入頭。須得箇入頭。若得箇入頭。已後不得孤負老僧。時有僧出禮拜曰。某甲終不敢孤負和尚。師曰。早是孤負我了也。師又曰。老僧在此住持。不曾見箇無事人到來。汝等何不近前。時有一僧方近前。師雲。維那不在。汝自領出去三門外與二十棒。僧雲。某甲過在什麼處。師雲。枷上更著杻。師尋常或見衲僧來即閉門。或見講僧乃召雲座主。其僧應諾。師雲。擔板漢。或雲。遮裡有桶與我取水。師一日在廊階上立。有僧來問雲。陳尊宿房在何處。師脫草屨騫頭打。僧便走。師召雲。大德。僧迴首。師指雲。卻從那邊去。有僧扣門。師雲。阿誰。僧雲。某甲。師雲。秦時鐸落鑽。一日有天使問。三門俱開從那門而入。師喚尚書。天使應諾。師雲。從信門入。天使又見壁畫問雲。二尊者對譚何事。師摑露柱雲。三身中那箇不說法。師問座主。汝莫是講唯識否。對曰是。師雲。五戒不持。師問一長老雲。了即毛端吞巨海。始知大地一微塵。長老作麼生。對雲。問阿誰。師雲。問長老。長老雲。何不領話。師雲。汝不領話我不領話。師見僧來雲。見成公案放汝三十棒。僧雲。某甲如是。師雲。三門金剛為什麼舉拳。僧雲。金剛尚乃如是。師便打。問如何是向上一路。師雲。要道有什麼難。僧雲。請師道。師雲。初三十一中九下七。問以一重去一重即不問。不以一重不去一重時如何。師雲。昨朝栽茄子。今日種冬瓜。問如何是曹谿的的意。師雲。老僧愛嗔不愛喜。僧雲。為什麼如是。師雲。路逢劍客須呈劍。不是詩人莫說詩。僧到參。師問。什麼處來。僧雲。瀏陽。師雲。

The Venerable Chen first lived at Longxing Temple in Muzhou, hiding his traces and concealing his function. He often made rush sandals and secretly placed them on the road. As the years passed people found out, and he gained the nickname Chen Rush-Shoes. When students came to press him with questions, he answered each question at once; his words were steep and perilous, and since he did not follow the ruts, shallow sorts often sneered at him. Only those of keen and mysterious disposition admired and submitted to him. Thus people from all quarters turned to him and called him the Venerable Chen. One day at the evening gathering the Master addressed the assembly: “You have not yet found an entrance; you must find an entrance. If you find an entrance, thereafter you must not betray this old monk.” Then a monk came out, bowed, and said: “I will never dare to betray the Reverend.” The Master said: “You have betrayed me already.” The Master also said: “Since this old monk has been abbot here, I have never seen a man without business come along. Why do you not come forward?” Then a monk had just come forward. The Master said: “The rector is not in. Take yourself out; outside the triple gate you get twenty strokes.” The monk said: “Where is my fault?” The Master said: “Fetters added on top of the cangue.” Ordinarily, when the Master saw a patched-robe monk coming he would shut the door. When he saw a lecturing monk he would call out: “Lecturer.” The monk would answer. The Master said: “A plank-shouldering fellow.” Or he said: “Here is a bucket; fetch me some water.” One day the Master was standing on the corridor steps. A monk came and asked: “Where is the Venerable Chen's room?” The Master took off a rush sandal and struck him over the head. The monk ran off. The Master called: “Great Virtue.” The monk turned his head. The Master pointed and said: “Go that way instead.” A monk knocked at the door. The Master said: “Who is it?” The monk said: “A certain one.” The Master said: “A Qin-dynasty plated gimlet.” One day an imperial emissary asked: “The triple gate stands all open; through which gate should one enter?” The Master called him “Minister.” The emissary answered. The Master said: “Enter through the gate of faith.” The emissary also saw the wall paintings and asked: “What are the two arhats discussing?” The Master slapped the exposed pillar and said: “Among the three bodies, which one does not preach the Dharma?” The Master asked a lecturer: “Are you not a lecturer on Consciousness-Only?” He answered: “Yes.” The Master said: “You do not keep the five precepts.” The Master asked an elder: “Once realized, a hair-tip swallows the vast sea; then one knows the whole earth is a single dust-mote. What about you, Elder?” He answered: “Ask whom?” The Master said: “Ask the Elder.” The elder said: “Why do you not take up the question?” The Master said: “You do not take up the question; I do not take up the question.” Seeing a monk come, the Master said: “The case is already settled; I spare you thirty strokes.” The monk said: “I am thus.” The Master said: “Why do the vajra guardians at the temple gate raise their fists?” The monk said: “Even the vajra guardians are thus.” The Master then struck him. A monk asked: “What is the road leading upward?” The Master said: “What is hard about the essential road?” The monk said: “Please, Master, say it.” The Master said: “The first and the thirtieth, nine in the middle, seven below.” A monk asked: “Leaving aside removing one layer upon another, what is it when it is not removing one layer upon another?” The Master said: “Yesterday morning I planted eggplants; today I plant winter melons.” A monk asked: “What is the true meaning of Caoxi?” The Master said: “This old monk loves anger and does not love delight.” The monk said: “Why is it so?” The Master said: “Meeting a swordsman on the road you must present a sword; if he is no poet, do not speak of poetry.” A monk came to call. The Master asked: “Where do you come from?” The monk said: “From Liuyang.” The Master said:

彼中老宿祇對佛法大意道什麼。雲遍地行無路。師雲。老宿實有此語否。雲實有。師拈拄杖打雲。遮念言語漢。師問一長老。若有兄弟來將什麼祇對。長老雲。待他來。師雲。何不道。長老雲。和尚欠少什麼。師雲。請不煩葛藤。有僧參。師雲。汝豈不是行腳。僧雲是。師雲。禮佛也未。雲禮那土堆作麼。師雲。自領出去。僧問。某甲講兼行腳不會教意時如何。師雲。實語當懺悔。僧雲。乞師指示。師雲。汝若不會。老僧即緘口無言。僧雲。便請道。師雲。心不負人面無漸色。問一句道盡時如何。師雲。義墮也。僧雲。什麼是學人義墮處。師雲。三十棒教誰吃。問教意祖意是同是別。師雲。青山自青山。白雲自白雲。僧雲。如何是青山。師雲。還我一滴雨來。僧雲。道不得請師道。師雲。法華鋒前陣涅槃句後收。師問僧。今夏在什麼處。雲待和尚有住處即說似和尚。師雲。狐非師子類。燈非日月明。師問新到僧。什麼處來。僧瞪目視之。師雲。驢前馬後漢。僧雲。請師鑒。師雲。驢前馬後漢道將一向來。無對。師看經次。陳操尚書問。和尚看什麼經。師雲。金剛經。尚書云。六朝翻譯此當第幾譯。師舉起經云。一切有為法如夢幻泡影。師又因看涅槃經。僧問。和尚看什麼經。師拈起經云。遮箇是茶毘品最末後。師問新到僧。今夏在什麼處。僧雲。徑山。師雲。多少人。雲四百人。師雲。遮吃夜飯漢。僧雲。尊宿叢林何言吃夜飯。師乃棒趁出。師聞一老宿難親近。躬往相訪。老宿見師才入方丈便喝。師側掌雲。兩重公案老宿雲。過在什麼處。師雲。遮野狐精便退。師問僧。近離什麼處。僧雲。江西。師雲。蹋破多少草鞋。僧無對。師與講僧吃茶。師雲。我救汝不得也。僧雲。某甲不曉乞師垂示。師拈油餅示之雲。遮箇是什麼。僧雲。色法。師雲。遮入鑊湯漢。有一紫衣大德到禮拜。師拈帽子帶示之雲。

“What did the old master there have to say about the great meaning of the Buddha Dharma?” The monk said: “Walking over all the earth, there is no road.” The Master said: “Did the old master really have this saying?” He said: “He really did.” The Master took up his staff, struck him, and said: “This phrase-mouthing fellow.” The Master asked an elder: “If a brother comes, what will you answer him with?” The elder said: “Wait until he comes.” The Master said: “Why not say it?” The elder said: “What does the Reverend lack?” The Master said: “Please, no more entangling vines.” A monk came to call. The Master said: “Are you not a pilgrim?” The monk said: “Yes.” The Master said: “Have you bowed to the Buddha yet?” He said: “Why bow to that heap of dirt?” The Master said: “Take yourself out.” A monk asked: “I both lecture and travel on pilgrimage; what should I do when I do not understand the meaning of the teachings?” The Master said: “Honest words call for repentance.” The monk said: “I beg the Master's instruction.” The Master said: “If you do not understand, this old monk will shut his mouth and say nothing.” The monk said: “Then please say it.” The Master said: “When the heart does not betray others, the face bears no look of shame.” A monk asked: “What is it when a single phrase says it all?” The Master said: “That has fallen into meaning.” The monk said: “Where is my falling into meaning?” The Master said: “Whom shall I give the thirty strokes to eat?” A monk asked: “Are the meaning of the teachings and the meaning of the Patriarchs the same or different?” The Master said: “Green mountains are green mountains; white clouds are white clouds.” The monk said: “What are green mountains?” The Master said: “Return me a drop of rain.” The monk said: “I cannot say it; please, Master, say it.” The Master said: “Before the battle line of the Lotus Sutra, the muster after the Nirvana Sutra's last phrase.” The Master asked a monk: “Where did you spend this summer?” He said: “When the Reverend has a dwelling place, I will tell the Reverend.” The Master said: “A fox is not of the lion's kind; a lamp is not the light of sun and moon.” The Master asked a newly arrived monk: “Where do you come from?” The monk stared at him wide-eyed. The Master said: “A fellow who runs before the donkey and behind the horse.” The monk said: “Please, Master, discern.” The Master said: “Fellow before the donkey and behind the horse, say a phrase.” There was no answer. While the Master was reading a sutra, Minister Chen Cao asked: “What sutra is the Reverend reading?” The Master said: “The Diamond Sutra.” The minister said: “It was translated under the Six Dynasties; which translation is this one?” The Master held up the sutra and said: “All conditioned dharmas are like a dream, an illusion, a bubble, a shadow.” Another time the Master was reading the Nirvana Sutra. A monk asked: “What sutra is the Reverend reading?” The Master picked up the sutra and said: “This is the very last of the cremation chapters.” The Master asked a newly arrived monk: “Where did you spend this summer?” The monk said: “At Mount Jing.” The Master said: “How many people?” He said: “Four hundred.” The Master said: “These supper-eating fellows.” The monk said: “The Reverend's is a venerable monastery; why speak of eating supper?” The Master then beat him and chased him out. The Master heard of an old master who was hard to approach and went in person to visit him. As soon as the old master saw the Master enter the abbot's room, he shouted. The Master held up his palm sideways and said: “A double case.” The old master said: “Where is the fault?” The Master said: “This wild-fox spirit,” and withdrew. The Master asked a monk: “Where have you just left?” The monk said: “Jiangxi.” The Master said: “How many straw sandals have you worn through?” The monk had no answer. The Master was having tea with a lecturing monk. The Master said: “I cannot save you.” The monk said: “I do not understand; I beg the Master's instruction.” The Master picked up a fried cake and showed it to him, saying: “What is this?” The monk said: “A form-dharma.” The Master said: “This fellow who deserves the boiling pot.” A purple-robed Great Virtue came to bow. The Master picked up a hat-string and showed it to him, saying:

遮箇喚作什麼。大德雲。朝天帽。師雲。恁麼即老僧不卸也。師復問。所習何業。雲唯識。師雲。作麼生說。雲三界唯心萬法唯識。師指門扇雲。遮箇是什麼。雲是色法。師雲。簾前賜紫對御譚經。何得不持五戒。無對。僧問。某甲乍入叢林。乞指師示。師雲。爾不解問。雲和尚作麼生。師雲。放汝三十棒自領出去。問教意請師提綱。師雲。但問將來與爾道。僧雲。請和尚道。師雲。佛殿裡燒香。三門外合掌。問如何是展演之言。師雲。量才補職。僧雲。如何得不落展演。師雲。伏惟尚饗。師喚焦山近前來。又呼童子取斧來。童子取斧至雲。未有繩墨且斫麁。師喝之。又喚童子云。作麼生是爾斧頭。童子遂作斫勢。師雲。斫爾老爺頭不得。問如何是放一線道。師雲。量才補職。又問。如何是不放一線道。師雲。伏惟尚饗。新到僧參。師雲。汝是新到否。雲是。師雲。且放下葛藤會麼。雲不會。師雲。擔枷陳狀自領出去。僧便出。師雲。來來我實問爾什麼處來。雲江西。師雲。泐潭和尚在爾背後怕爾亂道見麼。無對。問寺門前金剛托即。乾坤大地不託即。絲髮不逢時如何。師雲。吽吽我不曾見此問。先跳三千倒退八百。爾合作麼生。僧雲諾。師雲。先責一紙罪狀好便打。其僧擬出。師雲。來我共爾葛藤。托即乾坤大地。爾且道洞庭湖裡水深多少。僧雲。不曾量度。師雲。洞庭湖又作麼生。僧雲。只為今時。師雲。只遮葛藤尚不會乃打之。問如何是觸途無滯底句。師雲。我不恁麼道。雲師作麼生道。師雲。箭過西天十萬裡向大唐國裡等候。有僧扣門。師雲。作麼。雲己事未明乞師指示。師雲。遮裡只有棒方開門。其僧擬問。師便摑其僧口問。以字不成。八字不是。是何章句。師彈指一聲雲。會麼。雲不會。師雲。上來表讚無限勝因。蝦蟇跳上梵天。蚯蚓走過東海。西峰長老來參。師致茶果命之令坐問雲。

“What do you call this?” The Great Virtue said: “A hat for facing the court.” The Master said: “In that case this old monk will not take his off.” The Master further asked: “What is your field of study?” He said: “Consciousness-Only.” The Master said: “How do you explain it?” He said: “The three realms are mind only; the myriad dharmas are consciousness only.” The Master pointed at the door panel and said: “What is this?” He said: “It is a form-dharma.” The Master said: “Granted the purple before the curtain, discoursing on sutras before the throne—how can you not keep the five precepts?” No answer. A monk asked: “I have just entered the monastery; I beg the Master's instruction.” The Master said: “You do not know how to ask.” He said: “How would the Reverend do it?” The Master said: “I spare you thirty strokes; take yourself out.” A monk asked: “Please, Master, outline the purport of the teachings.” The Master said: “Just put your question and I will tell you.” The monk said: “Please, Reverend, tell me.” The Master said: “Burn incense in the Buddha hall; join palms outside the temple gate.” A monk asked: “What are words that unfold and display?” The Master said: “Measure the talent and fill the post.” The monk said: “How can one avoid falling into unfolding?” The Master said: “Reverently we beg you to partake.” The Master called Jiaoshan to come forward, and also called the boy attendant to bring an axe. The boy brought the axe and said: “There is no marking-line yet; just chop it rough.” The Master shouted at him. He called the boy again and said: “What makes it your axe?” The boy then made a chopping motion. The Master said: “You may not chop your old master's head.” A monk asked: “What is letting out a thread of a road?” The Master said: “Measure the talent and fill the post.” He asked again: “What is not letting out a thread of a road?” The Master said: “Reverently we beg you to partake.” A newly arrived monk came to call. The Master said: “Are you newly arrived?” He said: “Yes.” The Master said: “For now put down the vines; do you understand?” He said: “I do not.” The Master said: “Bear the cangue and state the charge; take yourself out.” The monk went out. The Master said: “Come, come. Let me really ask you—where do you come from?” He said: “Jiangxi.” The Master said: “The Reverend of Letan is right behind you, afraid you may babble; do you see?” No answer. A monk asked: “When the vajra guardian before the temple gate lifts, it is the whole earth of heaven and earth; when he does not lift, not a thread of hair is met—what then?” The Master said: “Hum, hum. I have never seen this question. First leap three thousand forward, then fall back eight hundred. What should you do?” The monk said: “Yes.” The Master said: “Better first exact a written bill of guilt,” and struck him. The monk was about to go out. The Master said: “Come. Let me entangle vines with you. If lifting it is the whole earth of heaven and earth, then tell me, how deep is the water in Dongting Lake?” The monk said: “I have never measured it.” The Master said: “And what about Dongting Lake?” The monk said: “It is only for the present time.” The Master said: “Even this much entanglement you fail to grasp,” and struck him. A monk asked: “What is the phrase that meets no hindrance wherever it goes?” The Master said: “I do not say it that way.” He said: “How does the Master say it?” The Master said: “An arrow flies a hundred thousand li past the Western Heaven and waits in the land of the Great Tang.” A monk knocked at the door. The Master said: “What is it?” He said: “My own matter is not yet clear; I beg the Master's instruction.” The Master said: “Here there is only the stick,” and opened the door. The monk was about to ask, and the Master slapped the monk's mouth. A monk asked: “When the yi does not form and the ba is not it, what chapter-and-verse is it?” The Master snapped his fingers once and said: “Do you understand?” He said: “I do not.” The Master said: “This praises boundless excellent causes above. A toad leaps up to the Brahma heaven; an earthworm walks across the Eastern Sea.” The Elder Xifeng came to call. The Master served tea and fruit, bade him sit, and asked:

長老今夏在什麼處安居。雲蘭谿。師雲。有多少徒眾。雲七十來人。師雲。時中將何示徒。長老拈起甘子呈雲。已了。師雲。著什麼死急。時有僧新到參方禮拜。師叱雲。闍梨因何偷常住果子吃。僧雲。學人才到。和尚為什麼道偷果子。師雲。贓物見在。師問僧。近離什麼處。曰仰山。師曰。五戒也不持。曰某甲什麼處是妄語。師雲遮裡不著沙彌。

“Elder, where are you spending this summer's retreat?” He said: “At Lanxi.” The Master said: “How many disciples do you have?” He said: “Seventy-some men.” The Master said: “What do you use these days to instruct your disciples?” The elder picked up a mandarin orange and presented it, saying: “Done.” The Master said: “Why the deathly hurry?” Then a monk newly came to call, and just as he was bowing the Master scolded: “Acarya, why do you steal the monastery's fruit to eat?” The monk said: “I have only just arrived; why does the Reverend say I stole fruit?” The Master said: “The stolen goods are right before us.” The Master asked a monk: “Where have you just left?” He said: “Yangshan.” The Master said: “You do not even keep the five precepts.” He said: “Where have I spoken falsely?” The Master said: “This place takes no novices.”

杭州千頃山楚南禪師閩中人也。姓張氏。自髫齓投開元寺曇藹禪師出家。迨乎冠歲落髮。詣五臺具戒。就趙郡學相部律。往上都聽淨名經。既精研法義而未了玄機。遂謁芙蓉。芙蓉見曰。吾非汝師。汝師江外黃檗是也。師禮辭而參黃檗。黃檗垂問曰。子未現三界影像時如何。師曰。即今豈是有耶。曰有無且置。即今如何。師曰。非今古。曰吾之法眼已在汝躬。師乃入室執巾侍盥晨晡請益。尋值唐武宗廢教。師遂深竄林谷。暨大中初相國裴公休出撫宛陵。請黃檗和尚出山師隨出。由茲抵姑蘇報恩寺精修禪定。僅二十餘載足不踰閾。俄為郡守請住寶林院。未幾復請居支硎山。又住千頃慈雲院振黃蘗玄風。一日師上堂曰。諸子設使解得三世佛教如瓶注水。及得百千三昧。不如一念修無漏道。免被人天因果繫絆。時有僧問。無漏道如何修。師曰。未有闍梨時體取。曰未有某甲時誰人體。師曰。體者亦無。問如何是易。師曰。著衣吃飯不用讀經看教。不用行道禮拜燒身煉頂。豈不易耶。曰此既是易。如何是難。師曰。微有念生便具五陰。三界輪迴生死皆從汝一念生。所以佛教諸菩薩雲。佛所護念。師雖應機無倦。而常儼然處定。或逾月或浹旬。光啟三年錢氏請下山供養。昭宗聞其道化就賜紫衣。文德元年五月辭眾奄然而化。壽七十六。臘五十六。遷塔於院西隅。景福元年(一作大順二年)壬子二月宣州孫儒寇錢塘。兵士發塔覩全身不散爪髮俱長。謝罪懺悔而去。師平昔著般若經品頌偈一卷破邪論一卷。見行於世。

Chan Master Chunan of Qianqing Mountain in Hangzhou was a man of Min, surnamed Zhang. From childhood he joined Chan Master Tan'ai of Kaiyuan Temple and left home. At the age of twenty he had his head shaved and went to Wutai to receive the full precepts. He studied the Xiangbu Vinaya in Zhao Commandery and went to the capital to hear the Vimalakirti Sutra. Having studied the meaning of the Dharma closely but not yet grasping the profound mechanism, he visited Furong. Furong, upon seeing him, said, "I am not your teacher. Your teacher is Huangbo beyond the river." The Master bowed and took leave, and went to Huangbo. Huangbo asked, "What was it like before you manifested the images of the three realms?" The Master said, "Is there existence right now?" He asked, "Leave aside existence and non-existence; what is it right now?" The Master said, "Neither present nor past." Huangbo said, "My Dharma eye is already in your person." The Master then entered his room, attended him with towel and wash basin, and asked for instruction morning and evening. Soon the Tang Emperor Wuzong suppressed Buddhism, and the Master hid deep in the forests and valleys. In the early Dazhong years, the Chancellor Pei Xiu went out to govern Wanling and invited the Venerable Huangbo to come down from the mountain, and the Master went along. From there he reached Baoen Temple in Gusu and refined his Chan concentration, not crossing the threshold for twenty-some years. Soon the prefect invited him to live at Baolin Monastery. Before long he was again invited to Zhixing Mountain. He also lived at Cíyun Monastery on Qianqing Mountain, spreading Huangbo's profound wind. One day the Master ascended the hall and said, "Disciples, even if you understand the Buddha's teaching of the three times as if pouring water from a bottle, and attain a hundred thousand samadhis, it is not as good as a single thought of cultivating the undefiled path, which spares you from being bound by the cause and effect of humans and gods." Then a monk asked, "How does one cultivate the undefiled path?" The Master said, "Embody it before there was an acarya." He asked, "Before there was me, who embodied it?" The Master said, "The embodier is also absent." He asked, "What is easy?" The Master said, "Putting on clothes and eating, not needing to read sutras or study teachings, not needing to practice the Way or prostrate, burn the body or burn marks on the head; is that not easy?" He asked, "If this is easy, what is hard?" The Master said, "With a slight thought arising, the five aggregates are complete, and the cycle of birth and death in the three realms all arises from your single thought. Therefore the Buddha taught the bodhisattvas, saying: protected and kept in mind by the Buddha." Though the Master responded to occasions without weariness, he often sat solemnly in concentration, sometimes over a month, sometimes ten days. In the third year of Guangqi, the Qian family invited him to come down from the mountain to be supported. Emperor Zhaozong heard of his teaching and bestowed a purple robe. In the fifth month of the first year of Wende, he took leave of the assembly and suddenly passed away. He was seventy-six, with fifty-six years as a monk. His pagoda was moved to the western corner of the monastery. In the second month of the renzi year, the first year of Jingfu (one source says the second year of Dashun), Sun Ru of Xuanzhou raided Qiantang, and his soldiers opened the pagoda and saw the whole body undispersed, with nails and hair grown long, and they begged pardon and repented and left. The Master during his life composed a volume of verses on the chapters of the Prajna sutras and a volume called Refuting Heterodoxy, both current today.

福州烏石山靈觀禪師(住本山薛老峰。亦云丁墓山。時稱老觀和尚)尋常扃戶人罕見之。唯一信士每至食時送供方開。一日雪峰伺便扣門。師出開門。雪峰驀胸搊住雲。是凡是聖。師唾雲。遮野狐精。便推出閉卻門。雪峰雲。也只要識老兄。師因剗草次問僧。汝何處去。雲西院禮拜安和尚去。時竹上有一青蛇子。師指蛇雲。欲識西院老野狐精。只遮便是。師一日問西院安和尚。此一片地堪著什麼物。安雲。好著箇無相佛。師雲。好片地被兄放不淨。師一日引水次有僧來參。師以引水橫抽示之。其僧便去。師至暮問小師。適來僧在何處。小師雲。發去也。師雲。只得一橛(玄覺雲。什麼處是少一橛)問如何是佛。師出舌示之。其僧禮謝。師雲。住住爾見什麼便禮拜。僧雲。謝和尚慈悲出舌相示。師雲。老漢近日舌上生瘡。有僧到敲門。行者開門後便出去。其僧入禮拜問。如何是西來意。師雲。適來出去者是什麼人。僧擬近前。師便托出閉卻門。曹山行腳時問。如何是毘盧師法身主。師雲。我若向爾道即別有也。曹山舉似洞山。洞山雲。好箇話頭只欠進語。何不更去問為什麼不道。曹山乃卻來進前語。師雲。若言我不道。即啞卻我口。若言我道。即謇卻我舌。曹山歸舉示洞山。洞山深肯之。

Chan Master Lingguan of Wushi Mountain in Fuzhou (who lived on Xue Lao peak on that mountain, also called Dingmu Mountain, and was called the Old Venerable Guan at that time). He usually kept his door shut and was rarely seen. Only one lay devotee, at meal time each day, brought offerings and then it was opened. One day Xuefeng waited for a chance and knocked on the door. The Master came out and opened the door. Xuefeng suddenly seized him by the chest and said, "Ordinary or saint?" The Master spat and said, "You wild fox spirit." He pushed him out and closed the door. Xuefeng said, "I just wanted to know you, elder brother." While the Master was weeding, he asked a monk, "Where are you going?" He said, "To West Monastery to pay respects to Venerable An." At that time there was a small green snake on the bamboo. The Master pointed at the snake and said, "If you want to know the old wild fox spirit of West Monastery, this is it." One day the Master asked Venerable An of West Monastery, "What can this piece of land hold?" An said, "It is good for putting up a formless Buddha." The Master said, "A good piece of land, made impure by you." One day while the Master was drawing water, a monk came to visit. The Master lifted the water channel across to show him. The monk simply left. At dusk the Master asked his young attendant, "Where is the monk who came earlier?" The attendant said, "He has set out." The Master said, "He only got one stump." (Xuanjue said: "Where was the missing stump?") A monk asked, "What is Buddha?" The Master stuck out his tongue to show him. The monk bowed in thanks. The Master said, "Wait, wait; what did you see that you bowed?" The monk said, "Thank you, Venerable, for compassionately showing me your tongue." The Master said, "This old man has had a sore on his tongue lately." A monk came and knocked on the door. The attendant opened the door and went out. The monk entered, bowed, and asked, "What is the meaning of the Patriarch's coming from the West?" The Master said, "Who was the person who just went out?" The monk was about to step forward. The Master pushed him out and closed the door. When Caoshan was traveling, he asked, "What is the Dharma-body master of Vairocana?" The Master said, "If I tell you, it would be something else." Caoshan reported this to Dongshan. Dongshan said, "A good topic, only lacking a following line. Why not go and ask him why he does not say?" Caoshan went back and put the following line. The Master said, "If I say I do not say, my mouth is struck dumb. If I say I do say, my tongue is made to stammer." Caoshan returned and told Dongshan. Dongshan deeply approved it.

杭州羅漢院宗徹禪師湖州吳興縣人也。姓吳氏。幼歲出家依年受具。巡方參禮。依黃檗希。運禪師法席。黃檗一見便深器之。入室領旨。後至杭州。州牧劉彥慕其道。立精舍於府西號羅漢院。化徒三百。師有時上堂僧問。如何是西來意。師曰骨剉也(師對機多用此語。故時人因號骨剉和尚)問如何是南宗北宗。師曰。心為宗。僧曰。還看教也無。師曰。教是心。問性地多昏如何了悟。師曰。煩雲風卷太虛廓清。曰如何得明去。師曰。一輪皎潔萬裡騰光。師後示疾遷化。門人塔於院之北隅梁貞明五年錢王廣其院為安國羅漢寺。移師塔於大慈山塢。今寺與塔並存。

Chan Master Zongche of Luohan Monastery in Hangzhou was a man of Wuxing County in Huzhou, surnamed Wu. He left home as a child and received the full precepts in due age. He traveled to pay respects and attended the Dharma seat of Chan Master Huangbo Xiyun. Huangbo valued him deeply at first sight, and he entered his room and received the teaching. Later he reached Hangzhou. The prefect Liu Yan admired his Way and built a hermitage in the west of the prefecture called Luohan Monastery, where he taught three hundred disciples. The Master sometimes ascended the hall. A monk asked, "What is the meaning of the Patriarch's coming from the West?" The Master said, "Bones crushed." (The Master used this phrase in answering many occasions, and so people called him the Venerable Bones-Crushed.) He asked, "What are the Southern School and the Northern School?" The Master said, "Mind is the school." The monk said, "Do you also look at the teachings?" The Master said, "The teaching is mind." He asked, "The ground of nature is mostly dim; how does one awaken?" The Master said, "When vexing clouds are rolled up by the wind, the great void is clear." He asked, "How can one become bright?" The Master said, "One wheel bright and pure, its light soaring ten thousand li." The Master later showed illness and passed away. His disciples built a pagoda in the north corner of the monastery. In the fifth year of Zhenming of the Liang, King Qian enlarged the monastery as Anguo Luohan Temple and moved the Master's pagoda to the Dacishan valley. Today the temple and pagoda both remain.

裴休字公美。河東聞喜人也(唐書本傳作孟州濟源人)守新安日。屬運禪師初於黃檗山捨眾入大安精舍。混跡勞侶掃灑殿堂。公入寺燒香。主事祇接。因觀壁畫乃問。是何圖相。主事對曰。高僧真儀。公曰。真儀可觀高僧何在。僧皆無對。公曰。此間有禪人否。曰近有一僧投寺執役。頗似禪者。公曰。可請來詢問得否。於是遽尋運師。公覩之欣然曰。休適有一問諸德吝辭。今請上人代醻一語。師曰。請相公垂問。公即舉前問。師朗聲曰。裴休。公應諾。師曰。在什麼處。公當下知旨如獲髻珠。曰吾師真善知識也。示人剋的。若是何汩沒於此乎。寺眾愕然。自此延入府署留之供養執弟子之禮。屢辭不已。復堅請住黃檗山薦興祖教。有暇即躬入山頂謁。或渴聞玄論即請師入州。公既通徹祖心。復博綜教相。諸方禪學。鹹謂裴相不浪出黃檗之門也。至遷鎮宣城還思瞻禮。亦創精藍迎請居之(唐新安郡即歙州也。唐史裴相本傳無出守。明說雖未必不經為歙州太守。然觀其傳心法要序。即知其初識運公於洪州。再見之於宣州。皆迎請而來。非邂逅也。今本章述所問壁畫高僧之處。必為差誤。苟或果在歙州。則序中安得不言耶。據廣燈以為在筠州。四家錄又云在洪州皆不然也。按唐史。武德中以洪州高安縣置靖州。更名筠州尋廢之。至南唐李景再置。中間豈得有郡守。以此知廣燈之誤也。又按傳心法要序雲。予會昌二年廉於鍾陵。自山迎至州憩龍興寺。以此知四家錄亦誤。其餘在黃蘗章中辨之也)。雖圭峰該通禪講為裴之所重。未若歸心於黃檗而傾竭服膺者也。又撰圭峰碑雲。休與師於法為昆仲。於義為交友。於恩為善知識。於教為內外護。斯可見矣。仍集黃檗語要。親書序引冠於編首留鎮山門。又親書大藏經五百函號迄今寶之。又圭峰禪師著。禪源諸詮原人論及圓覺經疏注法界觀。公皆為之序。公父肅字中明。

Pei Xiu, courtesy name Gongmei, was a man of Wenxi in Hedong. (The Tang History biography says he was a man of Jiyuan in Mengzhou.) When he was governing Xin'an, Chan Master Yun, who had first left the assembly at Huangbo Mountain and entered the Da'an hermitage, was hiding his traces among the laborers and sweeping the halls. Lord Pei went into the temple to burn incense, and the steward only received him. Looking at the wall paintings, he asked, "What are these images?" The steward replied, "Portraits of eminent monks." Lord Pei said, "The portraits can be seen, but where are the eminent monks?" The monks all had no reply. He said, "Is there a Chan person here?" He said, "Recently a monk joined the temple to do labor, who seems rather like a Chan person." Lord Pei said, "May I invite him to ask?" So he quickly sought out Master Yun. Lord Pei, seeing him, was delighted and said, "I just had a question and the virtuous ones declined to answer. Now I ask the superior man to answer a word on their behalf." The Master said, "Please ask, Chancellor." Pei then raised the earlier question. The Master said in a clear voice, "Pei Xiu." Pei answered, "Yes." The Master said, "Where is he?" Pei at once knew the meaning, as though he had obtained the jewel in the topknot. He said, "My teacher is truly a good spiritual friend. You point directly at the mark. If so, why have you been submerged here?" The monks of the temple were astonished. From then on he invited him into the prefectural office, kept him and supported him, and treated him with the courtesy of a disciple. He declined repeatedly without end, and was again earnestly asked to live at Huangbo Mountain and promote the Patriarchs' teaching. When he had leisure he personally went up the mountain to pay respects. When he longed to hear profound discussion, he invited the Master into the prefecture. Having penetrated the Patriarchs' mind, Lord Pei also broadly mastered the doctrinal teachings. Chan students from all quarters said that Chancellor Pei did not come out of Huangbo's gate in vain. When he was transferred to Xuancheng, he again wished to pay respects, and built a monastery to invite him to live there. (The Xin'an Commandery of Tang is Shezhou. The biography of Chancellor Pei in the Tang History does not record him as a governor. Although it is not impossible that he served as governor of Shezhou, judging from the preface to his Essentials of the Transmission of Mind, we know he first met Master Yun in Hongzhou and again at Xuanzhou, both times by invitation and not by chance. The place in this chapter where he asks about the wall paintings of eminent monks must be mistaken. If it were really in Shezhou, how would the preface not say so? The Guangdeng says it was in Junzhou, and the Four Houses Record again says it was in Hongzhou; both are wrong. According to the Tang History, in the Wude years, Gao'an County in Hongzhou was made into Jingzhou and renamed Junzhou, and soon abolished. It was set up again in the Li Jing era of the Southern Tang; in between how could there be a prefect? From this we know the Guangdeng is mistaken. Also the preface to the Essentials says: In the second year of Huichang I served as inspector in Zhongling, brought him from the mountain to the prefecture, and he rested at Longxing Temple. From this we know the Four Houses Record is also mistaken. The rest are discussed in the chapter on Huangbo.) Though Guifeng was learned in both Chan and lectures and was valued by Pei, it was not like his wholehearted devotion to Huangbo. He also wrote the stele of Guifeng, saying: Xiu and the Master are brothers in the Dharma, friends in righteousness, good spiritual friends in kindness, and inner and outer protectors in teaching. This can be seen. He also compiled Huangbo's essential sayings, personally wrote the preface and placed it at the head of the compilation, leaving it to guard the mountain gate. He also personally wrote the numbering of the five hundred cases of the Great Treasury of Scriptures, which is treasured to this day. Guifeng also wrote Various Explanations of the Source of Chan, the Discourse on the Original Person, and Commentary on the Sutra of Perfect Enlightenment with Notes on the Dharma Realm Contemplation, and Lord Pei wrote prefaces for them all. Lord Pei's father was Su, courtesy name Zhongming.

任越州觀察使。應三百年讖記。重建龍興寺大佛殿。自撰碑銘(先是越州沙門曇彥。身長五尺。眉垂數寸。與檀越許詢字玄度。同造塼木大塔二所。彥有神異。天降相輪。能駐日倍工。復從地引其膊至塔頂。塔未就詢亡。彥師壽長可百二十餘歲。猶待得詢後身為嶽陽王來撫越州。蓋願力也。彥預告門人曰。許玄度來也。弟子鹹謂師老耄言無準的。許玄度死已三十餘載。何雲更來也。時嶽陽王早承誌公密示。才到州便入寺尋訪。彥師出門佇望。遙見乃召曰。許玄度來何暮。昔日浮圖今如故。王曰。弟子姓蕭名詧。師何以許玄度呼之。彥曰。未達宿命焉得知之。遂握手命入室席地。彥以三昧力加被王。忽悟前身造塔之事宛若今日。由是二塔益資壯麗。時龍興寺大殿墮壞。眾請彥師重修。彥曰。非貧道緣力也。卻後三百年有緋衣功德主。來興此殿大作佛事。寺眾刻石記之。及期裴太守赴任興隆三寶。傾施俸錢修成大殿。方曉彥師懸記無忒)公遂篤志內典深入法會。有發願文。傳於世。

As Inspector of Yuezhou, he fulfilled a prophecy of three hundred years ago and rebuilt the Great Buddha Hall of Longxing Temple, writing the stele inscription himself. (Earlier, the sramana Tanyan of Yuezhou was five feet tall, with eyebrows hanging several inches, and together with the patron Xu Xun, courtesy name Xuandu, built two great brick-and-wood pagodas. Yan had supernatural powers, the finial rings descended from heaven, he could halt the sun to double the work, and again drew his arm from the ground to the top of the pagoda. The pagoda was not finished when Xun died. Master Yan lived to about a hundred and twenty and still waited for Xun's later body, Prince of Yueyang, to come and govern Yuezhou, which was due to the power of his vow. Yan told his disciples in advance, "Xu Xuandu is coming." The disciples all said the Master was senile and his words had no basis. Xu Xuandu had been dead for over thirty years; how could he be coming again? At that time the Prince of Yueyang had earlier received a secret instruction from Master Zhi, and as soon as he arrived in the prefecture he went into the temple to search. Master Yan came out of the gate and stood watching, and from afar he saw him and called out, "Xu Xuandu, why do you come so late? The old stupas are as they were." The prince said, "Your disciple's surname is Xiao and his name is Cha; why does the Master call me Xu Xuandu?" Yan said, "Not having reached knowledge of past lives, how can you know it?" He grasped his hand and invited him to sit on the mat in the room. Yan, through the power of samadhi, empowered the prince, who suddenly awakened to the matter of building the pagodas in his former life as if it were today. Because of this the two pagodas became more splendid. At that time the great hall of Longxing Temple had collapsed, and the community asked Master Yan to rebuild it. Yan said, "It is not within the strength of this poor monk's conditions. Three hundred years from now a donor in red robes will come to restore this hall and do great Buddhist works." The community of the temple carved this on stone. When the time came, Governor Pei took up his post, promoted the Three Jewels, and gave his stipend to complete the great hall, and only then did they know that Master Yan's prophecy was without error.) He then devoted himself to the inner scriptures and entered deeply into Dharma assemblies. A vow text of his is current in the world.

懷讓禪師第五世

Fifth Generation from Chan Master Huairang

前袁州仰山慧寂禪師法嗣

Dharma Heirs of the Former Chan Master Huiji of Yangshan in Yuanzhou

仰山西塔光穆禪師(第二世住)僧問。如何是正聞。師曰。不從耳入。曰作麼生。師曰。還聞麼。問祖意與教意同別。師曰。同別且置汝道瓶嘴裡什麼物出來入去。問如何是西來意。師曰。汝無佛性。問如何是頓。師作圓相示之。曰如何是漸。師以手空中撥三下。

Chan Master Guangmu of the West Pagoda on Yangshan (second abbot). A monk asked, "What is right hearing?" The Master said, "It does not enter through the ear." He asked, "How is that?" The Master said, "Do you hear?" He asked, "Is the Patriarch's meaning the same as or different from the meaning of the teachings?" The Master said, "Leave aside same or different. Tell me, what is it that goes in and out of the mouth of a bottle?" He asked, "What is the meaning of the Patriarch's coming from the West?" The Master said, "You have no Buddha-nature." He asked, "What is the sudden?" The Master drew a circle to show him. He asked, "What is the gradual?" The Master flicked his hand three times in the air.

晉州霍山景通禪師初參仰山。仰山閉目坐。師曰。如是如是。西天二十八祖亦如是。中華六祖亦如是。和尚亦如是。景通亦如是。語訖向右邊翹一足而立。仰山起來打四藤杖。師因此自稱集雲峰下四藤條天下大禪佛(歸宗下亦有大禪佛。名智通。終於五臺)後住霍山。有行者問。如何是佛法大意。師乃禮拜。行者曰。和尚為什麼禮俗人。師曰。汝不見道尊重弟子。師問僧。什麼處來。僧提起坐具。師雲。龍頭蛇尾。僧問。如何是佛。師打之。僧亦打師。師曰。汝打我有道理。我打汝無道理。僧無對。師乃打趁。師化緣將畢。先備薪於郊野遍辭檀信。食訖行至薪所。謂弟子曰。日午當來報至日午。師自執燈登積薪上。以笠置頂後作圓光相。手執拄杖作降魔杵勢。立終於紅焰中。

Chan Master Jingtong of Huo Mountain in Jinzhou. At first he visited Yangshan. Yangshan sat with his eyes closed. The Master said, "Just so, just so. The twenty-eight Patriarchs of India are also so, the Sixth Patriarch of China is also so, the Venerable is also so, and Jingtong is also so." When he finished, he stood on one foot raised to the right. Yangshan got up and struck him four times with a rattan staff. Because of this the Master called himself "the Great Chan Buddha of the Four Rattan Strokes beneath Jiyun Peak." (Under Guizong there is also a Great Chan Buddha, named Zhitong, who died at Wutai.) Later he lived at Huo Mountain. A lay practitioner asked, "What is the great meaning of the Buddha Dharma?" The Master bowed. The practitioner said, "Why does the Venerable bow to a layman?" The Master said, "Have you not heard it said: respect the disciple." The Master asked a monk, "Where do you come from?" The monk raised his sitting cloth. The Master said, "A dragon's head and a snake's tail." A monk asked, "What is Buddha?" The Master struck him. The monk also struck the Master. The Master said, "It is right for you to strike me, but not right for me to strike you." The monk had no reply. The Master then chased him off with blows. When the Master's teaching conditions were about to end, he first prepared firewood in the countryside and took leave of all his donors. After eating he went to where the firewood was and told his disciples, "At noon I will come to report." At noon the Master himself took a lamp and climbed onto the pile of firewood, placed his bamboo hat behind his head to make a halo, and with his staff in hand in the pose of a demon-subduing vajra, stood and passed away in the red flames.

杭州文喜禪師嘉禾蓹兒人也。姓朱氏。七歲出家。唐開成二年趙郡具戒。初習四分律。屬會昌廢教返服韜晦。大中初例重懺度於鹽官齊峰寺。後謁大慈山性空禪師。性空曰。子何不遍參乎。咸通三年至洪州觀音院見仰山。言下頓了心契。仰山令典常住。一日有異僧就求齋食。師減己分饋之。仰山預知問曰。適來果位人汝給食否。答曰。輟己迴施。仰山曰。汝大利益。七年旋浙右止千頃山築室而居。會巢寇之亂避地湖州住仁王院。光啟三年錢王請住龍泉廨署(今慈光院)僧問。如何是涅槃相。州曰。香煙盡處驗。問如何是佛法大意。師曰。喚院主來遮師僧患顛。問如何是自己。師默然。僧罔措。再問。師曰。青天矇昧不向月邊飛。大順元年錢王表薦賜紫衣。乾寧四年又奏師號曰無著。光化三年示疾。十月二十七日夜子時告眾曰。三界心盡即是涅槃。言訖跏趺而終。壽八十。臘六十。終時方丈發白光竹樹同色。十一月二十二日遷塔靈隱山西塢(天祐二年宣城帥田頵應杭將許思叛換縱兵大掠。發師塔覩肉身不壞髮爪俱長。武肅王奇之。遣裨將邵志重封瘞焉)。

Chan Master Wenxi of Hangzhou was a man of Yuer in Jiahe, surnamed Zhu. He left home at seven. In the second year of Kaicheng of the Tang, he received the full precepts in Zhao Commandery. At first he studied the Four-Part Vinaya. At the time of the Huichang suppression of Buddhism, he returned to lay dress and hid his traces. In the early Dazhong years, he was among those in the penitential ordination at Qifeng Temple in Yanguan. Later he visited Chan Master Xingkong of Daci Mountain. Xingkong said, "Why do you not visit widely?" In the third year of Xiantong he arrived at Guanyin Monastery in Hongzhou and saw Yangshan, and at his words he suddenly understood and was in accord in mind. Yangshan had him manage the monastery's property. One day a strange monk came to ask for food. The Master reduced his own share and gave it to him. Yangshan knew in advance and asked, "The person of the fruit stage who came just now, did you give him food?" He answered, "I stopped my own portion to give it." Yangshan said, "Great benefit to you." In the seventh year he returned to Zhexi and stayed on Qianqing Mountain, building a hut to live in. When the Huang Chao rebels made disorder, he took refuge in Huzhou and lived at Renwang Monastery. In the third year of Guangqi, King Qian invited him to live at the Longquan official quarters (now Cíguang Monastery). A monk asked, "What is the form of nirvana?" The Master said, "Verify it where the incense smoke ends." He asked, "What is the great meaning of the Buddha Dharma?" The Master said, "Call the abbot here; this monk is crazy." He asked, "What is the self?" The Master was silent. The monk was at a loss and asked again. The Master said, "The blue sky is dim and does not fly beside the moon." In the first year of Dashun, King Qian submitted a memorial recommending him and he was given a purple robe. In the fourth year of Qianning he also memorialized and the Master was given the title Wuzhuo. In the third year of Guanghua he showed illness. On the night of the twenty-seventh day of the tenth month, at the hour of zi, he told the assembly, "When the mind of the three realms is exhausted, this is nirvana." After speaking, he sat in full lotus and died. He was eighty, with sixty years as a monk. At his death white light rose from the abbot's room and the bamboo and trees were of one color. On the twenty-second day of the eleventh month, his pagoda was moved to the west valley of Lingyin Mountain. (In the second year of Tianyou, the Xuancheng commander Tian Jun, responding to the Hangzhou general Xu Si's rebellion, let his soldiers loot widely. They opened the Master's pagoda and saw the flesh body undecayed, with hair and nails grown long. King Wusu was amazed and sent the lieutenant general Shao Zhi to reseal and bury it.)

新羅五觀山順支本國號了悟大師。僧問。如何是西來意。師豎拂子。僧曰。莫遮箇便是。師放下拂子。問以字不成八字不是。是什麼字。師作圓相示之。有僧於師前作五花圓相。師畫破別作一圓相。

Shunzhi of Wuguan Mountain in Silla, called Great Master Liaowu in his own country. A monk asked, "What is the meaning of the Patriarch's coming from the West?" The Master held up his whisk. The monk said, "Is this it?" The Master put down the whisk. He asked, "The character yi cannot be formed, the character ba is not right; what character is it?" The Master drew a circle to show him. A monk made a five-petaled circle before the Master. The Master rubbed it out and drew a different circle.

仰山南塔光湧禪師。僧問。文殊是七佛師。文殊有師否。師雲。遇緣即有。曰如何是文殊師。師竪拂子示之。僧曰。莫遮箇是麼。師放下拂子又手。問如何是妙用一句。師曰。水到渠成。問真佛住在何處。師曰。言下無相也不在別處。

Chan Master Guangyong of the South Pagoda on Yangshan. A monk asked, "Manjusri is the teacher of the seven buddhas. Does Manjusri have a teacher?" The Master said, "When conditions meet, there is." He asked, "What is Manjusri's teacher?" The Master held up his whisk to show him. The monk said, "Is this it?" The Master put down the whisk and folded his hands. He asked, "What is the one line of wondrous function?" The Master said, "When the water arrives, the channel forms." He asked, "Where does the true Buddha dwell?" The Master said, "Without form at the words, and not elsewhere either."

仰山東塔和尚。僧問。如何是君王劍。師曰。落纜不採功。僧曰。用者如何。師曰。不落時人手。問法王與君王相見時如何。師曰。兩掌無私。曰見後如何。師曰。中間絕像。

The Venerable of the East Pagoda on Yangshan. A monk asked, "What is the king's sword?" The Master said, "Cutting the cable, it takes no credit." The monk said, "What of the one who wields it?" The Master said, "It does not fall into the hands of people of the time." He asked, "What when the Dharma King and the earthly king meet?" The Master said, "Both palms are without bias." He asked, "What after they meet?" The Master said, "In between, no image."

前臨濟義玄禪師法嗣

Dharma Heirs of the Former Chan Master Linji Yixuan

灌谿志閑禪師魏府館陶人也。姓史氏。幼從柏巖禪師披剃。二十受具。後見臨濟和尚。和尚搊住良久放之。師曰。領矣。往後謂眾曰。我見臨濟無言語。直至如今飽不饑。問請師不借。師曰。我滿口道不借。師又曰。大庾嶺頭佛不會。黃梅路上沒眾生。師會下一僧去參石霜。石霜問。什麼處來。雲灌谿來。石霜雲。我北山住不如他南山住。僧無對。師聞雲。但道修涅槃堂了也。僧問。久嚮灌谿。到來只見漚麻池。師曰。汝只見漚麻池不見灌谿。僧曰。如何是灌谿。師曰。剪箭急(後人舉似玄沙。玄沙雲。更學三十年未會禪)問如何是古人骨。師曰。安置不得。曰為什麼安置不得。師曰。金烏那教下碧天。問金鎖斷後如何。師曰。正是法汝處。問如何是細。師曰。迴換不迴換。曰末後事如何。師曰。忌丈六口頭。問如何是一色。師曰。不隨。曰一色後如何。師曰。有闍梨承當分也無。問今日一會抵敵何人。師曰。不為凡聖。問一句如何。師曰。不落千聖機。問如何是洞中水。師曰不。洗人師唐乾寧二年乙卯五月二十九日問侍者曰。坐死者誰。曰僧伽。立死者誰。曰僧會。乃行六七步垂手而逝。

Chan Master Zhixian of Guanxi was a man of Guantao in Weifu, surnamed Shi. In youth he had his head shaved under Chan Master Boyan, and received the full precepts at twenty. Later he saw the Venerable Linji. The Venerable seized him and held him a long time and then let him go. The Master said, "I understand." Afterwards he told the assembly, "When I saw Linji, there were no words; to this day I am full and not hungry." He asked, "Please, Master, do not borrow." The Master said, "My mouth is full of saying do not borrow." The Master also said, "At the top of Dayu Ridge the Buddha does not understand; on the road to Huangmei there are no beings." A monk from the Master's assembly went to visit Shishuang. Shishuang asked, "Where do you come from?" He said, "From Guanxi." Shishuang said, "I live in the North Mountain, which is not as good as his living in the South Mountain." The monk had no reply. The Master heard of it and said, "Just say that the nirvana hall has been built." A monk asked, "I have long admired Guanxi, but arriving I see only a hemp-retting pond." The Master said, "You see only the hemp-retting pond and not Guanxi." The monk said, "What is Guanxi?" The Master said, "Arrows are cut in haste." (Later someone brought this up to Xuansha. Xuansha said, "Study thirty more years and you still will not understand Chan.") He asked, "What is the bones of the ancients?" The Master said, "They cannot be put anywhere." He asked, "Why can they not be put anywhere?" The Master said, "How can the golden crow be made to come down from the blue sky?" He asked, "What after the golden lock is broken?" The Master said, "That is exactly where you have the Dharma." He asked, "What is fine?" The Master said, "Turning around and not turning around." He asked, "What about the final matter?" The Master said, "Avoid the mouth of the sixteen-foot Buddha." He asked, "What is one color?" The Master said, "Not following." He asked, "What after one color?" The Master said, "Do you, acarya, have a share in taking it on?" He asked, "Whom does today's gathering oppose?" The Master said, "Neither ordinary nor saint." He asked, "What is the one line?" The Master said, "Not falling into the mechanism of a thousand sages." He asked, "What is the water in the cave?" The Master said, "It does not wash people." On the twenty-ninth day of the fifth month of the yimao year, the second year of Qianning of the Tang, the Master asked his attendant, "Who died sitting?" He said, "Sengqie." "Who died standing?" He said, "Sengkang." He then walked six or seven steps, let his hands hang, and passed away.

幽州譚空和尚。有尼欲開堂說法。師曰。尼女家不用開堂。尼曰。龍女八歲成佛又作麼生。師曰。龍女有十八變。汝與老僧試一變看。尼曰。變得也是野狐精。師乃打趁。寶壽和尚問。除卻中上二根人來時師兄作麼生。師曰。汝適來舉早錯也。壽曰。師兄也不得無過。師曰。汝卻與我作師兄。壽側掌雲。遮老賊。

The Venerable Tankong of Youzhou. A nun wished to open a hall and teach the Dharma. The Master said, "A nun does not need to open a hall." The nun said, "The dragon girl became a Buddha at eight; what then?" The Master said, "The dragon girl had eighteen transformations. Try one transformation for this old monk." The nun said, "Even if I transformed, it would be a wild fox spirit." The Master then chased her off with blows. The Venerable Baoshou asked, "Apart from people of middle and upper capacity coming, what would you do, elder brother?" The Master said, "What you raised just now was already wrong." Shou said, "Elder brother is not without fault." The Master said, "Yet you act as my elder brother." Shou turned his palm sideways and said, "This old thief."

鎮州寶壽沼和尚(第一世住)僧問。萬境來侵時如何。師曰。莫管他。僧禮拜。師曰。不要動著。動著即打折汝腰。趙州諗和尚來。師在禪床背面而坐。諗展坐具禮拜。師起入方丈。諗收坐具而出。師問僧。什麼處來。曰西山來。師曰。見獼猴麼。曰見。師曰。作什麼伎倆。曰見某甲一箇伎倆也作不得。師打之。胡釘鉸參。師問。汝莫是胡釘鉸。曰不敢。師曰。還解釘得虛空否。曰請和尚折破。某甲與釘。師以拄杖打之。胡曰。和尚莫錯打某甲。師曰。向後有多口阿師。與汝點破在(趙州雲。只遮一縫尚不柰何。乃代雲。且釘遮一縫)問萬裡無片雲時如何。師曰。青天亦須吃棒。師將順世。謂門人曰。汝還知我行履處否。對曰。知和尚一生長坐不臥。師又令近前。門人近前。師曰。去非吾眷屬。言訖而化。

The Venerable Zhao of Baoshou in Zhenzhou (first abbot). A monk asked, "What when the ten thousand realms invade?" The Master said, "Do not mind them." The monk bowed. The Master said, "Do not move. If you move, I will break your back." The Venerable Zhaozhou Shen came. The Master sat with his back to the Chan seat. Shen spread his sitting cloth and bowed. The Master got up and went into his room. Shen gathered up his sitting cloth and left. The Master asked a monk, "Where do you come from?" He said, "From West Mountain." The Master said, "Did you see monkeys?" He said, "Yes." The Master said, "What tricks do they do?" He said, "When they saw me they could do no tricks." The Master struck him. A foreign tinker came to visit. The Master asked, "Are you not the foreign tinker?" He said, "I would not dare." The Master said, "Can you mend empty space?" He said, "Please break it open, Venerable, and I will mend it." The Master struck him with his staff. The foreigner said, "Venerable, do not strike me by mistake." The Master said, "Later a talkative teacher will point it out to you." (Zhaozhou said: "Even this one seam cannot be dealt with." He then spoke in his place: "First mend this seam.") He asked, "What when there is not a wisp of cloud for ten thousand li?" The Master said, "Even the blue sky must be beaten." When the Master was about to pass away, he said to his disciples, "Do you know where I walk?" They answered, "We know that the Venerable sat long all his life without lying down." The Master told them to come forward. The disciples came forward. The Master said, "Go. You are not my kin." After speaking, he passed away.

鎮州三聖院慧然禪師。自臨濟受訣。遍歷叢林至仰山。仰山問。汝名什麼。師曰。名慧寂。仰山曰。慧寂是我名。師曰。我名慧然。仰山大笑而已。師到香嚴。嚴問。什麼處來。師曰。臨濟來。嚴曰。將得臨濟劍來麼。師以坐具驀口打而去。師到德山才展坐具。德山雲。莫展炊巾遮裡無𮩋飯。師曰。縱有也無著處。德山以拄杖打師。師接住卻推德山向禪床上。德山大笑。師哭蒼天而去。師在雪峰聞峰垂語云。人人盡有一面古鏡。遮箇獼猴亦有一面古鏡。師出問。歷劫無名。和尚為什麼立(一作彰)為古鏡。峰雲。瑕生也。師咄曰。遮老和尚話頭也不識。峰雲。罪過老僧住持事多。師見寶壽和尚開堂。師推出一僧在寶壽前。寶壽便打其僧。師曰。長老若恁麼為人。瞎卻鎮州一城人眼在(法眼雲。什麼是瞎卻人眼處)。

Chan Master Huiran of Sansheng Monastery in Zhenzhou. After receiving instruction from Linji, he traveled through the monasteries and reached Yangshan. Yangshan asked, "What is your name?" The Master said, "Huiji." Yangshan said, "Huiji is my name." The Master said, "My name is Huiran." Yangshan only laughed loudly. The Master went to Xiangyan. Yan asked, "Where do you come from?" The Master said, "From Linji." Yan said, "Did you bring Linji's sword?" The Master struck him suddenly in the mouth with his sitting cloth and left. The Master went to Deshan, and as soon as he spread his sitting cloth, Deshan said, "Do not spread a cooking cloth; there is no spoiled rice here." The Master said, "Even if there were, there is nowhere to put it." Deshan struck the Master with his staff. The Master caught it and pushed Deshan back onto the Chan seat. Deshan laughed loudly. The Master wept at the blue sky and left. When the Master was at Xuefeng, he heard Feng give a teaching, saying, "Everyone has an ancient mirror, and this monkey also has an ancient mirror." The Master came out and asked, "Through the eons it has no name; why does the Venerable establish (one source: display) it as an ancient mirror?" Feng said, "A flaw has arisen." The Master scolded, "This old monk does not even know the topic." Feng said, "My fault. The old monk has many abbot's duties." The Master saw the Venerable Baoshou open his hall. The Master pushed out a monk before Baoshou. Baoshou immediately struck the monk. The Master said, "If the elder teaches people this way, he will blind the eyes of a whole city of Zhenzhou." (Fayan said: "What is the place where eyes are blinded?")

魏府大覺禪師。興化存獎禪師為院宰時。師一日問曰。我常聞汝道向南行一迴。拄杖頭未曾撥著箇會佛法底人。汝憑什麼道理有此語。興化乃喝。師便打。興化又喝。師又打。來日興化從法堂過。師召曰。院主。我直下疑汝昨日行底喝。與我說來。興化曰。存獎平生於三聖處學得底。盡被和尚折倒了也。願與存獎箇安樂法門。師曰。遮瞎驢來遮裡納敗缺卸卻衲帔待痛決一頓。興化即於語下領旨。雖同嗣臨濟。而常以師為助發之友。師臨終時謂眾曰。我有一隻箭要付與人。時有一僧出雲。請和尚箭。師雲。汝喚什麼作箭。僧喝。師打數下。自歸方丈卻喚其僧入來。問雲。汝適來會麼。僧雲。不會。師又打數下。擲卻拄杖雲已。後遇明眼人分。明舉似。便乃告寂。

Chan Master Dajue of Weifu. When Chan Master Cunjiang of Xinghua was the monastery steward, the Master one day asked him, "I have often heard you say that on a trip south your staff head never touched a person who understood the Buddha Dharma. On what reasoning do you say this?" Xinghua shouted. The Master struck him. Xinghua shouted again. The Master struck again. The next day Xinghua passed through the Dharma hall. The Master called, "Steward. I am directly doubting the shout you gave yesterday; tell me about it." Xinghua said, "What Cunjiang learned in his whole life at Sansheng has all been broken down by the Venerable. I hope you will give Cunjiang a Dharma gate of peace and joy." The Master said, "This blind donkey has come here to expose his defeat. Take off your patched robe, and I will give you a good beating." Xinghua at once understood at these words. Though both were heirs of Linji, he always regarded the Master as a friend who helped him awaken. When the Master was dying, he told the assembly, "I have one arrow to entrust to someone." Then a monk came out and said, "Please give me the arrow, Venerable." The Master said, "What do you call an arrow?" The monk shouted. The Master struck him several times. He went back to his room and called the monk in, and asked, "Did you understand just now?" The monk said, "I did not understand." The Master struck him several more times, threw down his staff and said, "Later, when you meet someone with clear eyes, tell him plainly." Then he passed into stillness.

魏府興化存獎禪師問僧。什麼處來。曰崔禪處來。師曰。將得崔禪喝來否。曰不將得來。師曰恁麼即不從崔禪處來。僧喝之。師遂打。師謂眾曰。我只聞長廊也喝後架也喝。諸子汝莫盲喝亂喝。直饒喝得興化。向半天裡住。卻撲下來氣欲絕。待興化蘇息起來。向汝道未在。何以故。我未曾向紫羅帳裡撒真珠。與汝諸人虛空裡亂喝作什麼。師謂克賓維那曰。汝不久當為唱道之師。克賓曰。不入者保社。師曰。會了不入不會不入。賓雲總不與麼。師便打。乃雲。克賓維那法戰不勝。罰錢五貫設飯一堂。至明日師自白槌雲。克賓維那法戰不勝罰錢五貫設飯一堂不得吃飯即時出院。僧問。國師喚侍者意作麼生。師曰。一盲引眾盲師有時喚僧某甲。僧應諾。師曰。點即不到。又別喚一僧。僧應諾。師曰。到即不點。師後為後唐莊宗師。莊宗一日謂師曰。朕收大梁得一顆無價明珠。未有人酬價。師曰。請陛下珠看。帝以手舒開幞頭腳。師曰。君王之寶誰敢酬價(玄覺徵雲。且道興化肯同光不肯同光。若肯同光興化眼在什麼處。若不肯同光過在什麼處)師滅後勅諡廣濟大師。塔曰通寂。

Chan Master Cunjiang of Xinghua in Weifu asked a monk, "Where do you come from?" He said, "From Cui Chan's." The Master said, "Did you bring Cui Chan's shout?" He said, "I did not bring it." The Master said, "Then you did not come from Cui Chan's." The monk shouted at him. The Master struck him. The Master told the assembly, "I have only heard of shouting in the long corridors and shouting in the washroom. Disciples, do not shout blindly and wildly. Even if you shouted Xinghua up into the sky and he fell down nearly breathless, when Xinghua revived and got up, he would tell you not yet. Why? I have never scattered true pearls for you in a purple gauze curtain. What is the use of shouting wildly in empty space?" The Master said to the supervisor Kebin, "Before long you will be a teacher who proclaims the Way." Kebin said, "Those who do not enter are the sworn society." The Master said, "Does one who understands not enter, or does one who does not understand not enter?" Bin said, "Neither." The Master struck him. He said, "Supervisor Kebin lost the Dharma combat; fined five strings of cash and to provide a meal for the hall." The next day the Master himself rapped the gavel and said, "Supervisor Kebin lost the Dharma combat; fined five strings of cash and to provide a meal for the hall; he is not to eat the meal and is to leave the monastery at once." A monk asked, "What was the National Teacher's intention in calling his attendant?" The Master said, "One blind man leading many blind men." At times the Master called a monk, "So-and-so." The monk answered yes. The Master said, "Pointing does not arrive." He called another monk. The monk answered yes. The Master said, "Arriving does not point." The Master later became teacher to Emperor Zhuangzong of Later Tang. Zhuangzong said to the Master one day, "I took Daliang and obtained a priceless bright pearl, but no one has offered a price." The Master said, "Please show me the pearl, Your Majesty." The emperor spread open the wings of his cap with his hand. The Master said, "The ruler's treasure; who dares offer a price?" (Xuanjue asked: "Tell me, did Xinghua approve of Tongguang or not? If he approved, where were Xinghua's eyes? If he did not approve, where was the fault?") After the Master's death, an imperial decree gave him the posthumous title Great Master Guangji, and the pagoda was named Tongji.

定州善崔禪師。州將王公於衙署張座請師說法。師升坐良久。謂眾曰。出來也打不出來也打。時譚空和尚出曰。崔禪聻。師曰。久立太尉珍重。便下坐。

Chan Master Shancui of Dingzhou. The prefectural general Lord Wang set up a seat at his office and asked the Master to teach. The Master ascended the seat and after a long while told the assembly, "If you come out, I strike; if you do not come out, I strike." Then the Venerable Tankong came out and said, "What of Cui Chan?" The Master said, "You have stood long, Commandant; take care." He then came down from the seat.

鎮州萬歲和尚僧問。大眾上堂合譚何事。師曰。序品第一。問僧家究竟如何。師曰。本來只是吹灰法。卻向灘頭卸卻衣。師訪寶壽。初見便展坐具。寶壽即下禪床。師乃坐彼禪床。寶壽驟入方丈。少頃知事白師曰。堂頭和尚已關卻門也。請和尚庫頭吃茶。師乃歸院。翌日寶壽來復謁。師踞禪床。寶壽展坐具。師亦下禪床。寶壽還坐禪床。師歸方丈閉關。寶壽入侍者寮內取灰。於方丈前圍三道而退。

The Venerable Wansui of Zhenzhou. A monk asked, "What should the assembly discuss in the hall?" The Master said, "The first chapter, the Introductory Chapter." He asked, "What is the ultimate for a monk?" The Master said, "Originally it is only the method of blowing on ashes, yet he takes off his clothes at the shore." The Master visited Baoshou. At first sight he spread his sitting cloth. Baoshou came down from the Chan seat. The Master sat on that Chan seat. Baoshou hurried into his room. After a while the steward told the Master, "The Venerable abbot has already closed his door. He asks the Venerable to go to the storeroom for tea." The Master then returned to his monastery. The next day Baoshou came to visit in return. The Master sat on the Chan seat. Baoshou spread his sitting cloth. The Master also came down from the Chan seat. Baoshou again sat on the Chan seat. The Master returned to his room and closed the door. Baoshou went into the attendants' quarters, took ashes, drew three circles of ashes in front of the abbot's room, and left.

雲山和尚。有僧從西京來。師問。還得西京主人書來否。僧曰。不敢妄通消息。師曰。作家師僧天然有在。僧曰。殘羹殘菜誰吃。師曰。獨有闍梨不甘吃。其僧乃作吐勢。師喚侍者曰。扶出遮病僧著。僧便出去。

The Venerable Yunshan. A monk came from the Western Capital. The Master asked, "Did you bring a letter from the master of the Western Capital?" The monk said, "I dare not carelessly pass news." The Master said, "A master monk is naturally capable." The monk said, "Who eats the leftover soup and vegetables?" The Master said, "Only you, acarya, are unwilling to eat." The monk then made a gesture of vomiting. The Master called his attendant and said, "Help this sick monk out." The monk went out.

桐峰菴主僧問。和尚遙裡忽遇大蟲作麼生。師作吼聲。僧作怖勢。師大笑。僧曰。遮老賊。師曰。爭柰老僧何。有僧到菴前便去。師曰。闍梨闍梨。僧迴首便喝。師良久。僧曰。死卻遮老漢。師乃打之。僧無語。師呵呵大笑。有僧入菴把住師。師曰。殺人殺人。其僧推開曰。叫作麼。師曰誰。僧乃喝。師打之。僧出迴首曰。且待且待。師大笑。

The hermit of Tongfeng Hermitage. A monk asked, "What would you do, Venerable, if you suddenly met a tiger here?" The Master made a roaring sound. The monk made a frightened pose. The Master laughed loudly. The monk said, "This old thief." The Master said, "What can you do about this old monk?" A monk came to the front of the hermitage and then left. The Master said, "Acarya, acarya." The monk turned his head and shouted. The Master was silent a long while. The monk said, "This old man is dead." The Master then struck him. The monk had no words. The Master laughed heartily. A monk entered the hermitage and seized the Master. The Master said, "Murder, murder." The monk pushed him away and said, "What are you shouting?" The Master said, "Who?" The monk shouted. The Master struck him. The monk went out, turned his head and said, "Wait, wait." The Master laughed loudly.

杉洋菴主。有僧到參。師問。阿誰。曰杉注菴主。師曰。是我。僧便喝。師作噓聲。僧曰。猶要棒在。師便打。僧問。菴主得什麼道理後住此山。師曰。也欲通箇來由。又恐遭人點檢。僧曰。又爭免得。師乃喝之。僧曰。恰是。師乃打。其僧大笑而出。師曰。今日大敗大敗。

The hermit of Shanyang Hermitage. A monk came to visit. The Master asked, "Who?" He said, "The hermit of Shanyang Hermitage." The Master said, "It is me." The monk shouted. The Master made a hushing sound. The monk said, "Still needs a stick." The Master struck him. The monk asked, "By what principle did the hermit come to live on this mountain?" The Master said, "I wanted to tell the reason, but fear being examined." The monk said, "How can you avoid it?" The Master shouted at him. The monk said, "Exactly." The Master struck him. The monk laughed loudly and went out. The Master said, "Today I was thoroughly defeated, thoroughly defeated."

涿州紙衣和尚初問臨濟。如何是奪人不奪境。臨濟曰。春煦發生鋪地錦。嬰兒垂髮白如絲。師曰。如何是奪境不奪人。曰王令已行天下遍。將軍塞外絕煙塵師曰。如何是人境俱不奪。曰王登寶殿野老謳歌。師曰。如何是人境俱奪。曰並汾絕信獨處一方。師於言下領旨。深入三玄三要四句之門。頗資化道。

The Venerable Paper-Robe of Zhuozhou. At first he asked Linji, "What is taking away the person but not the environment?" Linji said, "The spring warmth brings forth a brocade spread on the ground; the baby's hanging hair is white as silk." The Master said, "What is taking away the environment but not the person?" He said, "The king's order has gone out all over the world; the general beyond the frontier has no smoke or dust." The Master said, "What is taking away neither person nor environment?" He said, "The king ascends the precious hall, and old farmers sing songs." The Master said, "What is taking away both person and environment?" He said, "Bing and Fen have no news; alone, one dwells in one place." The Master understood the teaching at these words, entered deeply the gate of the Three Mysteries, Three Essentials, and Four Lines, and was of much help in teaching.

虎谿菴主。僧到抽坐具相看。師不顧。僧曰。知道菴主有此機鋒。師鳴指一聲。僧曰。是何宗旨。師便摑之。僧曰。知道今日落人便宜。師曰。猶要棒在。有僧才入門。師便喝。僧默然。師打之。僧卻喝。師曰。好箇草賊。僧到不審。師曰。阿誰。僧喝。師曰。得恁麼無賓主。僧曰。猶要第二喝在。師乃喝之。有僧問。和尚何處人事。師雲。隴西人。僧雲。承聞隴西有鸚鵡還實也無。師雲是。僧雲。和尚莫不是也無。師便作鸚鵡聲。僧雲。好箇鸚鵡。師便棒之。

The hermit of Huxi Hermitage. A monk arrived, took out his sitting cloth and looked at him. The Master did not look back. The monk said, "I knew the hermit had this sharpness." The Master snapped his fingers once. The monk said, "What is the school's purport?" The Master slapped him. The monk said, "I know I have fallen into someone's advantage today." The Master said, "Still needs a stick." A monk had just entered the door when the Master shouted. The monk was silent. The Master struck him. The monk shouted back. The Master said, "A fine grass thief." A monk arrived and greeted him. The Master said, "Who?" The monk shouted. The Master said, "To have no guest and host like this." The monk said, "Still needs a second shout." The Master shouted at him. A monk asked, "Where are you from, Venerable?" The Master said, "A man of Longxi." The monk said, "I have heard Longxi has parrots; is it true?" The Master said, "Yes." The monk said, "Are you not one yourself, Venerable?" The Master made the cry of a parrot. The monk said, "A fine parrot." The Master struck him with a stick.

覆盆菴主問僧。什麼處來。曰覆盆山下來。師曰。還見菴主否。僧便喝。師便掌。僧曰。作麼。師又喝。一日有僧從山下哭上。師閉庵門。僧於門上畫一圓月相。師從菴後出卻從山下哭上。僧喝曰。猶作遮箇去就在。師便換手搥胸曰。可惜先師一場埋沒。僧曰。苦苦。師曰。菴主被謾。

The hermit of Fupen Hermitage asked a monk, "Where do you come from?" He said, "From below Fupen Mountain." The Master said, "Did you see the hermit?" The monk shouted. The Master slapped him. The monk said, "What is this?" The Master shouted. One day a monk came up the mountain from below weeping. The Master closed the door of the hermitage. The monk drew a round moon on the door. The Master came out from behind the hermitage and came up the mountain from below weeping. The monk shouted, "Still doing this sort of thing." The Master changed hands and beat his chest, saying, "What a pity the late teacher was buried." The monk said, "Bitter, bitter." The Master said, "The hermit has been deceived."

襄州歷村和尚煎茶次。僧問。如何是祖師西來意。師舉茶匙子。僧曰。莫只遮便當否。師擲向火中。問如何是觀其音聲而得解脫。師將火筯打柴頭問。汝還聞否。曰聞。師曰。誰不解脫。

The Venerable Licun of Xiangzhou was brewing tea. A monk asked, "What is the meaning of the Patriarch's coming from the West?" The Master raised the tea spoon. The monk said, "Is it just this?" The Master threw it into the fire. He asked, "What is it to attain liberation by observing sounds?" The Master struck the firewood with the fire tongs and asked, "Do you hear?" He said, "I hear." The Master said, "Who is not liberated?"

滄州米倉和尚。州牧請師與寶壽和尚入廳供養。令人傳語。請二長老譚論佛法。壽曰。請師兄長老答話。師喝之。壽曰。某甲尚未借問何便行喝師曰。猶欠少在。壽卻與一喝。

The Venerable Micang of Cangzhou. The prefect invited the Master and the Venerable Baoshou into the hall for offerings, and sent a message: "Please, the two elders, discuss the Buddha Dharma." Shou said, "Please let my elder brother, the elder, answer." The Master shouted. Shou said, "I have not yet asked anything; why do you shout?" The Master said, "It is still lacking." Shou then gave a shout in return.

睦州陳尊宿法嗣

Dharma Heirs of the Venerable Chen of Muzhou

睦州刺史陳操與僧齋次。拈起餬餅問僧。江西湖南還有遮箇麼僧曰。尚書適來吃什麼。陳曰。敲鍾謝響。又一日齋僧次躬行餅。僧展手接。陳乃縮手。僧無語。陳曰。果然果然。異日問僧曰。有箇事與上坐商量得麼。僧曰。合取狗口。陳自摑曰。操罪過。僧曰。知過必改。陳曰。恁麼即乞上坐口吃飯。又齋僧自行食次曰。上坐施食。上坐曰。三德六味。陳曰錯。上坐無對。又與寮屬登樓次。有數僧行來。一官人曰。來者總是行腳僧。陳曰。不是。曰焉知不是。陳曰。待近與問相次。諸僧樓前行過。陳驀喚上坐。僧皆迴顧。陳謂諸官曰。不信道。又與禪者頌曰。

Chen Cao, Prefect of Muzhou, was feasting monks and picked up a flatbread and asked a monk, "Do Jiangxi and Hunan have this?" The monk said, "What did you eat just now, Minister?" Chen said, "Striking the bell to thank the sound." Another day, while feeding monks, he personally served the flatbread. The monk spread out his hand to receive it. Chen drew back his hand. The monk had no words. Chen said, "Just so, just so." On another day he asked a monk, "Is there something I can discuss with you, Senior?" The monk said, "Shut your dog's mouth." Chen slapped himself and said, "Cao's fault." The monk said, "Knowing a fault, he must change it." Chen said, "Then I ask the Senior's mouth for my meal." On another occasion he was feeding monks himself and said, "Senior, make an offering of food." The senior said, "Three virtues and six flavors." Chen said, "Wrong." The senior had no reply. Another time he was with his subordinates going up a tower when several monks came along. An official said, "Those coming are all traveling monks." Chen said, "They are not." The official asked, "How do you know they are not?" Chen said, "Wait until they are near and I'll ask." The monks were passing by in front of the tower. Chen suddenly called, "Senior." The monks all turned to look. Chen said to the officials, "You do not believe it." He also gave a verse to a Chan person:

禪者有玄機機玄是復非

A Chan person has a profound mechanism; is the mechanism profound or not?

欲了機前旨鹹於句下違

Wishing to understand the purport before the mechanism, all go astray under the words.

前香嚴智閑禪師法嗣

Dharma Heirs of the Former Chan Master Xiangyan Zhixian

吉州止觀和尚。問如何是毘盧師。師攔胸與一托。問如何是頓。師雲。非梁陳。

The Venerable Zhiguan of Jizhou. A monk asked, "What is the Vairocana teacher?" The Master pushed him on the chest. He asked, "What is the sudden?" The Master said, "Not Liang or Chen."

壽州紹宗禪師。問如何是西來意。師曰。好事不出門惡事行千里。有官人謂師曰。見說江西不立宗。師曰。遇緣即立。曰遇緣立箇什麼。師曰。江西不立宗。

Chan Master Shaozong of Shouzhou. A monk asked, "What is the meaning of the Patriarch's coming from the West?" The Master said, "Good deeds do not go out of the door; bad deeds travel a thousand li." An official said to the Master, "I hear that Jiangxi does not set up a school." The Master said, "When conditions meet, it is set up." He asked, "What is set up when conditions meet?" The Master said, "Jiangxi does not set up a school."

襄州延慶法端號紹真大師。官人問。蚯蚓斬兩段兩頭俱動。佛性在阿那頭。師展兩手(洞山別雲。即今問底在那箇頭。此又收在十一卷溈山下何也)。

Fa Duan of Yanqing in Xiangzhou, called Great Master Shaozhen. An official asked, "When an earthworm is cut in two, both ends move; where is the Buddha-nature, at which end?" The Master spread both hands. (Dongshan said separately: "Where is the one asking right now?" This is again included in fascicle eleven under Weishan; why?)

益州南禪無染大師。問無句之句師還答也無。師曰。從來只明恁麼事。僧曰。畢竟如何。師曰。且問看。

Great Master Wuran of South Chan Monastery in Yizhou. A monk asked, "Will the Master answer the line that has no line?" The Master said, "Always I have only clarified this sort of thing." The monk said, "What in the end?" The Master said, "Ask and see."

益州長平山和尚。問視瞬不及處如何。師曰我眨眼也勿工夫。問如何是祖師意。師曰。西天來唐土去。

The Venerable of Changping Mountain in Yizhou. A monk asked, "What when looking and blinking do not reach?" The Master said, "When I blink there is no effort." He asked, "What is the Patriarch's meaning?" The Master said, "Coming from India, going to the land of Tang."

益州崇福演教大師。問如何是寬廓之言。師曰。無口道得。問如何是西來意。師曰。今日明日。

Great Master Yanjiao of Chongfu in Yizhou. A monk asked, "What is vast and open speech?" The Master said, "Without a mouth, it can be said." He asked, "What is the meaning of the Patriarch's coming from the West?" The Master said, "Today, tomorrow."

安州大安山清幹禪師。問從上諸聖從何而證。師乃斫額。問如何是祖師西來意。師曰羊頭車子推明月。

Chan Master Qinggan of Da'an Mountain in Anzhou. A monk asked, "From where did the sages of old realize it?" The Master slapped his forehead. He asked, "What is the meaning of the Patriarch's coming from the West?" The Master said, "A sheep-head cart pushing the bright moon."

終南山豐德寺和尚。問如何是和尚家風。師曰。觸事面牆。問如何是本來事。師曰。終不更問人。

The Venerable of Fengde Temple on Zhongnan Mountain. A monk asked, "What is the Venerable's family style?" The Master said, "Facing the wall in every matter." He asked, "What is the original matter?" The Master said, "In the end one does not ask others again."

均州武當山佛巖暉禪師。問頃年有疾又中毒藥。請師醫。師曰。二宜湯一椀。又問。如何是佛向上事。曰螺髻子。

Chan Master Hui of Foyan on Wudang Mountain in Junzhou. A monk asked, "I have had an illness in recent years and was also poisoned by medicine; please, Master, cure me." The Master said, "A bowl of Two-Suitable Decoction." He asked again, "What is the matter beyond the Buddha?" He said, "A snail-shell topknot."

江西廬山雙谿田道者。問如何是啐啄之機。師以手作啄勢。問如何是西來意。師曰。什麼處得箇問頭來。

The Daoist Tian of Shuangxi on Mount Lu in Jiangxi. A monk asked, "What is the mechanism of the chick pecking and the hen pecking?" The Master made a pecking gesture with his hand. He asked, "What is the meaning of the Patriarch's coming from the West?" The Master said, "Where did you get such a question?"

前福州雙峰和尚法嗣

Dharma Heirs of the Former Venerable Shuangfeng of Fuzhou

雙峰古禪師(第二世)本業講經。因上雙峰禮謁。雙峰問雲。大德什麼處住。曰城裡住。雙峰曰。尋常還思老僧否。曰常思和尚無由禮覲。雙峰曰。只遮思底便是大德。師從此領旨即歸本寺。捨所居罷講入山執侍數年。後到石霜但隨眾而已。更不參請。眾僉謂。古侍者甞受雙峰印記。往往聞於石霜。霜欲詰其所悟。而未得其便。師因辭石霜。霜將拂子送出門首召曰。古侍者。師迴首。石霜曰。擬著即差。是著即乖。不擬不是。亦莫作箇會。除非知有。莫能知之。好去好去。師應喏喏。即前邁尋屬雙峰歸寂。師乃繼續住持。僧問。和尚當時秖對石霜。石霜恁麼道意作麼生。師曰。只教我不著是非(玄覺雲。且道他會石霜意不會)。

The Venerable Gu of Shuangfeng (second abbot). His original occupation was lecturing on the sutras. He went up to Shuangfeng to pay respects. Shuangfeng asked, "Where does the virtuous one live?" He said, "In the city." Shuangfeng said, "Do you often think of this old monk?" He said, "I often think of the Venerable but have no way to pay respects." Shuangfeng said, "Just this thinker is the virtuous one." The Master understood the teaching from this, returned to his own temple, gave up his residence, stopped lecturing, entered the mountain, and served as attendant for several years. Later he went to Shishuang but simply followed the assembly and did not visit or ask questions. All said that Attendant Gu had received Shuangfeng's seal of approval, and it was often heard at Shishuang. Shuang wished to question him on what he had awakened to but had not found the chance. The Master took leave of Shishuang. Shuang took his whisk and saw him off to the gate and called, "Attendant Gu." The Master turned his head. Shishuang said, "If you aim at it, you are off; if you take it as right, you are astray. Not aiming is not right either, and do not make an understanding of it. Unless you know it exists, you cannot know it. Go well, go well." The Master answered yes, yes, and went forward. Soon Shuangfeng entered stillness, and the Master continued as abbot. A monk asked, "At that time the Venerable only faced Shishuang; what was Shishuang's intention in speaking so?" The Master said, "He just taught me not to cling to right and wrong." (Xuanjue said: "Tell me, did he understand Shishuang's meaning or not?")

前徑山第三世洪諲禪師法嗣

Dharma Heirs of the Former Chan Master Hongyin, Third Generation of Jingshan

洪州米嶺和尚尋常垂語曰。莫過於此。僧問。未審是什麼莫過於此。師曰。不出是(其僧後問長慶。為什麼不出是。慶雲汝擬喚作什麼)。

The Venerable Miling of Hongzhou often gave the teaching, "Nothing surpasses this." A monk asked, "May I ask, what is it that nothing surpasses?" The Master said, "It does not go beyond 'is'." (That monk later asked Changqing: "Why does it not go beyond 'is'?" Qing said, "What are you going to call it?")

前揚州光孝院慧覺和尚法嗣

Dharma Heirs of the Former Venerable Huijue of Guangxiao Monastery in Yangzhou

道巘禪師廬州人也。姓劉氏。初參侍覺和尚。便領悟微言。即於湖南大光山剃度。暨化緣彌盛。受請止昇州長慶禪苑。師一日上堂謂眾曰。彌勒世尊朝入伽藍暮成正覺。乃說俱雲。

Chan Master Daoyu was a man of Luzhou, surnamed Liu. At first he visited and attended the Venerable Jue and at once grasped the subtle words. He was then tonsured at Daguang Mountain in Hunan. When his teaching conditions had flourished, he accepted an invitation to stay at Changqing Chan Monastery in Shengzhou. One day the Master ascended the hall and told the assembly, "The World-Honored Maitreya enters the monastery in the morning and attains correct awakening in the evening." He then spoke a verse:

三界上下法我說皆是心

The dharmas of the three realms, above and below, I say are all mind.

離於諸心法更無有可得

Apart from the dharmas of mind, there is nothing more to be obtained.

看他恁麼道也大殺惺惺。若比吾徒猶是鈍漢。所以一念見道三世情盡。如印印泥更無前後。諸子生死事大快須薦取。莫為等閑業識茫茫。蓋為迷己逐物。世尊臨入涅槃。文殊請佛再轉法輪。世尊咄文殊言。吾四十九年住世。不曾一字與人。汝請吾再轉法輪。是謂吾曾轉法輪也。然今時眾中建立箇賓主問答。事不獲已蓋為初心爾。僧問。如何是長慶境。師曰。闍梨履踐看。問如何是佛法大意。師曰。古人豈不道。今日三月三。僧曰。學人不會。師曰。止止不須說。我法妙難思。便下坐。咸平二年歸寂。

Look at how he speaks, so very alert. Compared with my followers, he would still be a dull fellow. Therefore with one thought one sees the Way, and the feelings of the three times are exhausted; like a seal pressed in mud, there is no before or after. Disciples, the matter of birth and death is great; you must quickly take it up and not treat it lightly. Karmic consciousness is vast and dim only because of being deluded about oneself and chasing after things. When the World-Honored One was about to enter nirvana, Manjusri asked the Buddha to turn the Dharma wheel again. The World-Honored One scolded Manjusri: "I have lived in the world forty-nine years and have never given a single word to anyone. You ask me to turn the Dharma wheel again, which means I had turned the Dharma wheel before." Yet now, setting up question and answer of guest and host among the assembly is unavoidable, just for beginners. A monk asked, "What is the realm of Changqing?" The Master said, "Walk it yourself and see." He asked, "What is the great meaning of the Buddha Dharma?" The Master said, "Did the ancients not say: today is the third day of the third month." The monk said, "I do not understand." The Master said, "Stop, stop, no need to speak; my Dharma is wondrous and hard to think." He then came down from the seat. In the second year of Xianping he passed into stillness.

懷讓禪師第六世前仰山南塔光湧禪師法嗣

Sixth Generation from Chan Master Huairang: Dharma Heirs of the Former Chan Master Guangyong of the South Pagoda on Yangshan

越州清化全付禪師。吳郡崑山人也。父賈販。師隨至豫章。聞禪會之盛遂啟求出家。即詣江夏投清平大師。清平問曰。汝來何求。曰求法也。清平異而攝受之。尋登戒度奉事彌謹。一旦自謂曰。學無常師豈宜匏繫於此乎。即辭抵宜春仰山禮南塔湧和尚。湧問。從何而來。師曰。鄂州來。湧曰。鄂州使君名什麼。曰化下不敢相觸。湧曰。此地通不畏。師曰。大丈夫何必相試。湧囅然而笑。遂蒙印可乃遊廬陵。安福縣宰為建應國禪苑。迎以聚徒本道。上聞賜名清化焉。僧問。如何是和尚急切為人處。師曰。朝看東南暮看西北。僧曰。不會。師曰。徒誇東陽客不識西陽珍。問如何是正法眼。師曰。不可青天白日尿床也。師後因同里僧勉還故國。錢氏文穆王特加禮重。晉天福二年丁酉歲錢氏戍將闢雲峰山建院。亦以清化為名。法侶臻萃。僧問。如何是佛法大意。師曰。華表柱頭木鶴飛。問路逢達道人不將語默對。未審將什麼對。師曰。眼裡瞳人吹叫子。問和尚年多少。師曰。始見去年九月九。如今又見秋葉黃。僧曰。恁麼即無數也。師曰。問取黃葉。曰畢竟事如何。師曰。六隻骰子滿盆紅。問亡僧遷化向什麼處去。師曰。長江無間斷聚沫任風飄。曰還受祭祀也無。師曰祭祀即不無。僧曰。如何祭祀。師曰。漁歌舉櫂谷裡聞聲。至忠獻王賜以紫方袍。師不受。王改以衲衣。仍號純一禪師。師曰。吾非飾讓也。慮後人倣吾而逞欲耳。開運四年丁未秋七月示疾安然坐逝。有大風震摧林木。壽六十六。臘四十五。

Chan Master Quanfu of Qinghua in Yuezhou was a man of Kunshan in Wu Commandery. His father was a merchant. The Master followed him to Yuzhang and heard of the flourishing Chan assemblies, and so asked to leave home. He then went to Jiangxia and joined Great Master Qingping. Qingping asked, "What do you seek by coming?" He said, "I seek the Dharma." Qingping found him unusual and took him in. Soon he received the precepts, and served with great care. One morning he said to himself, "Learning has no fixed teacher; how should I be tied here like a gourd?" He took leave and went to Yichun and Yangshan to pay respects to Venerable Yong of the South Pagoda. Yong asked, "Where do you come from?" The Master said, "From Ezhou." Yong said, "What is the name of the prefect of Ezhou?" He said, "In the prefect's domain I dare not touch his name." Yong said, "Here nothing is feared." The Master said, "A great man need not test others." Yong smiled and gave his approval. He then traveled to Luling. The magistrate of Anfu County built Yingguo Chan Monastery to invite him and gather students. The route authorities reported it above, and it was given the name Qinghua. A monk asked, "What is the Venerable's urgent way of helping people?" The Master said, "In the morning look southeast, in the evening look northwest." The monk said, "I do not understand." The Master said, "Boasting only of the guest from Dongyang, he does not recognize the treasure of Xiyang." He asked, "What is the true Dharma eye?" The Master said, "One must not wet the bed in broad daylight." The Master later, urged by a monk from his own village, returned to his home region. King Wenmu of the Qian family gave him special respect. In the dingyou year, the second year of Tianfu of the Jin, a Qian garrison general opened Yunfeng Mountain to build a monastery, also called Qinghua, and Dharma companions gathered. A monk asked, "What is the great meaning of the Buddha Dharma?" The Master said, "A wooden crane flies from the top of the memorial pillar." He asked, "Meeting a person who has reached the Way on the road, one answers with neither speech nor silence; what does one answer with?" The Master said, "The pupil in the eye blows a whistle." He asked, "How old is the Venerable?" The Master said, "I first saw last year's ninth month ninth day, and now I see autumn leaves turning yellow again." The monk said, "Then there is no number." The Master said, "Ask the yellow leaves." He asked, "What is the final matter?" The Master said, "Six dice, a full bowl of red." He asked, "A deceased monk has passed away; where does he go?" The Master said, "The Yangtze has no break; the gathered foam drifts with the wind." He asked, "Does he still receive sacrifices?" The Master said, "Sacrifices are not absent." The monk said, "How are sacrifices made?" The Master said, "A fisherman's song, raising the oars, the sound heard in the valley." When King Zhongxian gave him a purple square robe, the Master did not accept it. The king changed it to a patched robe and gave him the title Chan Master Chunyi. The Master said, "I am not feigning modesty. I fear later people will imitate me and indulge their desires." In the autumn, the seventh month of the dingwei year, the fourth year of Kaiyun, he showed illness and calmly died seated. A great wind shook and broke the trees of the forest. He was sixty-six, with forty-five years as a monk.

郢州芭蕉山慧清禪師新羅人。問如何是芭蕉水。師曰。冬溫夏涼。問如何是吹毛劍。師曰。進前三步。僧曰。用者如何。師曰。退後三步。問如何是和尚為人一句。師曰。只恐闍梨不問。師上堂謂眾曰。會麼相悉者少珍重。問不語有問時如何。師曰。未出三門千里程。問如何是自己。師曰。望南看北斗。問光境俱亡復是何物。師曰知。曰知箇什麼。師曰。建州九郎。問如何是提婆宗。師曰。赤幡在左。師問僧近離什麼處。曰請師試道看。師曰。將謂是舶上商人。元來是當州小客。問不問二頭三首。請師直指本來面目。師默然正坐。問賊來須打客來須看。忽遇客賊俱來時如何。師曰。屋裡有一緉破草鞋。曰只如破草鞋還堪受用也無。師曰。汝若將去前兇後不吉問北斗裡藏身意旨如何。師曰。九九八十一。師又曰。會麼。僧曰不會。師曰。一二三四五。問古佛未出興時如何。師曰。千年茄子根。曰出興後如何。師曰。金剛努出眼。師上堂良久曰。也大相辱珍重。

Chan Master Huiqing of Mount Bajiao in Yingzhou was a Silla man. A monk asked: "What is Bajiao's water?" The Master said: "Warm in winter, cool in summer." He asked: "What is the hair-splitting sword?" The Master said: "Come forward three steps." The monk said: "And how does one who uses it do?" The Master said: "Step back three steps." He asked: "What is the Reverend's one phrase for helping people?" The Master said: "I only fear you will not ask." The Master ascended the hall and said to the assembly: "Do you understand? Those who know each other are few. Take care." He asked: "What if one is asked when one does not speak?" The Master said: "Before leaving the mountain gate, a journey of a thousand li." He asked: "What is the self?" The Master said: "Facing south, look at the Big Dipper." He asked: "When both light and objects are forgotten, what is it then?" The Master said: "Knowing." He asked: "Knowing what?" The Master said: "Ninth son of Jianzhou." He asked: "What is Deva's school?" The Master said: "The red banner is on the left." The Master asked a monk: "Where have you come from lately?" He said: "Please try saying it, Master." The Master said: "I took you for a merchant on a trading ship, but you are just a small traveler of this very prefecture." He asked: "I do not ask about two heads or three heads; please directly point out the original face, Master." The Master sat in silence, upright. He asked: "When a thief comes one must strike, when a guest comes one must look; what if a guest and a thief come together?" The Master said: "In the house there is a pair of broken straw sandals." He asked: "Are the broken straw sandals still usable?" The Master said: "If you take them away, the front will be ill-fated and the back inauspicious." He asked: "What is the meaning of hiding the body in the Big Dipper?" The Master said: "Nine nines are eighty-one." The Master said again: "Do you understand?" The monk said: "I do not." The Master said: "One, two, three, four, five." He asked: "What is it like before an ancient Buddha appeared in the world?" The Master said: "A thousand-year-old eggplant root." He asked: "What about after he appeared?" The Master said: "The Vajra glares wide-eyed." The Master ascended the hall, and after a long silence said: "This is a great humiliation. Take care."

韶州昌樂縣黃連山義初號明微大師。問三乘十二分教即不問。請師開口不答話。師曰。寶華臺上定古今。曰如何是寶華臺上定古今。師曰。一點墨子輪流不移。曰學人全體不會。請師指示。師曰。靈覺雖轉空華不墜。問古路無蹤如何進步。師曰。金烏遶須彌。元與劫同時。曰恁麼即得達於彼岸也。師曰。黃河三千年一度清。廣南劉氏嚮師道化。請入府內說法僧問。人王與法王相見時如何。師曰。兩鏡相照萬像歷然。曰法王心要達磨西來。五祖付與曹溪。自此不傳衣缽。未審碧玉階前將何付囑。師曰。石羊水上行。木馬夜翻駒。僧曰。恁麼即我王有感萬國歸朝。師曰。時人盡唱太平歌問如何是佛。師曰。胸題卍字背負圓光。僧問如何是道。師展兩手示之。僧曰。佛之與道相去幾何。師曰。如水如波。

Yichu of Mount Huanglian in Changle County, Shaozhou, titled Great Master Mingwei. A monk asked: "I do not ask about the Three Vehicles and twelve divisions of teaching; please open your mouth without answering, Master." The Master said: "On the Jewel Flower Terrace he settles past and present." He asked: "What is settling past and present on the Jewel Flower Terrace?" The Master said: "One dot of ink turns around and does not move." He asked: "This student understands nothing at all; please give instruction, Master." The Master said: "Though spiritual awareness turns, empty flowers do not fall." He asked: "The ancient road has no trace; how does one advance?" The Master said: "The golden crow circles Mount Sumeru, and from the beginning is of the same time as the kalpa." He asked: "Then one can reach the other shore." The Master said: "The Yellow River runs clear once in three thousand years." The Liu family of Guangnan was drawn to the Master's teaching and invited him into the palace to preach. A monk asked: "When the king of men and the king of Dharma meet, what then?" The Master said: "Two mirrors reflecting each other, the myriad forms distinct." He asked: "The essentials of the Dharma King's mind: Bodhidharma came from the West, the Fifth Patriarch entrusted it to Caoxi, and from then the robe and bowl were no longer transmitted. I do not know what is entrusted before the jade steps?" The Master said: "A stone sheep walks on the water, a wooden horse foals at night." The monk said: "Then my king has been moved, and the ten thousand states come to court." The Master said: "People of the time all sing songs of peace." He asked: "What is Buddha?" The Master said: "The swastika inscribed on the chest, a round halo on the back." A monk asked: "What is the Way?" The Master spread his two hands to show him. The monk said: "How far apart are Buddha and the Way?" The Master said: "Like water and waves."

韶州慧林鴻究號妙濟大師。有僧問。千聖常行此路如何是此路。師曰。果然不見。問魯祖面壁意如何。師曰。有什麼雪處。問如何是急切事師曰。鈍漢。問如何是和尚家風。師曰。諸方例大。問定慧等學明見理性如何。師曰。新修梵宇。

Hongjiu of Huilin in Shaozhou, titled Great Master Miaoji. A monk asked: "A thousand sages always walk this road; what is this road?" The Master said: "Sure enough, you do not see it." He asked: "What is the meaning of Luzu facing the wall?" The Master said: "Where is there anything to wash away?" He asked: "What is the urgent matter?" The Master said: "Dullard." He asked: "What is the Reverend's family style?" The Master said: "All quarters are big as a rule." He asked: "Studying concentration and wisdom equally, clearly seeing the principle and nature, how is it?" The Master said: "A newly built Buddhist hall."

前仰山西塔光穆禪師法嗣

Dharma Heirs of the Former Chan Master Guangmu of the West Pagoda on Mount Yang

吉州資福如寶禪師。僧問。如何是應機之句。師默然。問如何是玄旨。師曰。汝與我掩卻門。問魯祖面壁意作麼生。師曰。勿交涉。問如何是從上真正眼。師搥胸曰。蒼天蒼天。僧曰。借問又何妨師曰困。問遮箇還受學也無。師曰。未曾钁地栽虛空。問如何是衲僧急切處。師曰。不過此問。僧曰。學人未問已前請師道。師曰噫。問諸方盡皆妙用。未審和尚此間如何。師曰噫。問古人拈搥竪拂此理如何。師曰瘂。問如何是一路涅槃門。師彈指一聲。又展開兩手。僧曰。如何領會。師曰。不是秋月明子自橫行八九。問如何是和尚家風。師曰。飯後三椀茶。師一日拈起蒲團示眾雲。諸佛菩薩及入理聖人。皆從遮裡出。便擲下擘胸開曰。作麼生。眾無對。問學人創入叢林一夏將末。未蒙和尚指教願垂提拯。師托開其僧乃曰。老僧自住持來未曾瞎卻一僧眼。師有時坐良久。周視左右曰。會麼。眾曰。不會。師曰。不會即謾汝去也。師一日將蒲團於頭上曰。汝諸人恁麼時難共語。眾無對。師將坐卻曰。猶較些子。

Chan Master Rubao of Zifu in Jizhou. A monk asked: "What is a phrase that responds to the occasion?" The Master was silent. He asked: "What is the profound meaning?" The Master said: "You close the door for me." He asked: "What is the meaning of Luzu facing the wall?" The Master said: "No connection." He asked: "What is the true eye handed down from the past?" The Master beat his chest and said: "O blue heaven, blue heaven." The monk said: "What harm is there in just asking?" The Master said: "Tired." He asked: "Does this still receive teaching?" The Master said: "I have never hoed the ground to plant empty space." He asked: "What is the urgent point of a patched-robe monk?" The Master said: "It does not go beyond this question." The monk said: "Before this student asked, please speak, Master." The Master said: "Hey." He asked: "All other places show wondrous function; I do not know how it is here with the Reverend?" The Master said: "Hey." He asked: "The ancients took up the mallet or raised the whisk; what is the principle?" The Master said: "Mute." He asked: "What is the one gateway to nirvana?" The Master snapped his fingers once, then spread both hands. The monk said: "How should I understand it?" The Master said: "It is not that the autumn moon is bright; you yourself go sideways eight or nine." He asked: "What is the Reverend's family style?" The Master said: "Three bowls of tea after a meal." One day the Master picked up a cushion and showed it to the assembly, saying: "All buddhas and bodhisattvas and sages who have entered the principle come out of this." He then threw it down, opened his chest, and said: "What now?" The assembly had no reply. A monk asked: "This student has newly entered the monastery, and the summer is nearly over, and I have not received the Reverend's instruction; I hope you will lift me up." The Master pushed the monk aside and said: "Since this old monk became abbot, I have never blinded a single monk's eyes." Sometimes the Master would sit for a long time and look around at the left and right and say: "Do you understand?" The assembly said: "We do not." The Master said: "If you do not understand, I am deceiving you." One day the Master put a cushion on his head and said: "At times like this it is hard to talk with you." The assembly had no reply. The Master sat down and said: "Still a little better."

前灌谿志閑禪師法嗣

Dharma Heirs of the Former Chan Master Zhixian of Guanxi

池州魯祖山教和尚僧問。如何是目前事。師曰。絲竹未將為樂器。架上葫蘆猶未收。問如何是雙林樹。師曰。有相身中無相身。曰如何是有相身中無相身。師曰。金香山下鐵崑崙。問如何是高峰孤宿底人。師曰。半夜日頭明日午打三更。問如何是格外事。師曰。化導緣終後虛空更那邊問進向無門時如何。師曰。太鈍生。僧曰。不是鈍根直下進向無門時如何。師曰。靈機未曾論邊際。執法無邊在暗中。問如何是學人著力處。師曰。春來草自青月上已天明。曰如何是不著力處。師曰崩山石頭落平川燒火行。

The Monk Jiao of Mount Luzu in Chizhou. A monk asked: "What is the matter before one's eyes?" The Master said: "The strings and bamboo have not yet been made into instruments, and the gourd on the rack has not yet been taken in." He asked: "What are the twin sala trees?" The Master said: "The formless body within the body of form." He asked: "What is the formless body within the body of form?" The Master said: "An iron Kunlun beneath Mount Jinxiang." He asked: "What is the person who lodges alone on the high peak?" The Master said: "The sun is bright at midnight, and the third watch is struck at noon." He asked: "What is the matter beyond the norm?" The Master said: "After the conditions for teaching and guiding have ended, empty space has yet another side." He asked: "What is it like when one advances and there is no gate?" The Master said: "Too dull." The monk said: "It is not dullness of faculties; I mean right now when one advances and there is no gate, what then?" The Master said: "Spiritual awareness has never been discussed in terms of limits; clinging to the Dharma is limitless and in the dark." He asked: "What is the place where this student should apply effort?" The Master said: "When spring comes the grass turns green by itself, and when the moon rises it is already light." He asked: "What is the place where one does not apply effort?" The Master said: "The mountain collapses and stones fall; on the level plain a fire burns and moves."

魏府興化存獎禪師法嗣

Dharma Heirs of Chan Master Cunjiang of Xinghua in Weifu

汝州寶應和尚(亦曰南院第一世住顒禪師)上堂示眾曰。赤肉團上壁立千仞。時有僧問。赤肉團上壁立千仞。豈不是和尚道。師曰是。其僧乃掀禪床。師曰。遮瞎驢便棒。師問僧。近離什麼處。曰長水。師曰東流西流。曰總不恁麼。師曰作麼生。僧珍重。師打之。趁下法堂。僧到參。師舉拂子。僧曰。今日敗闕。師放下拂子。僧曰。猶有遮箇在。師乃棒之。師問僧。近離什麼處。曰近離襄州。師曰。來作什麼。曰特來禮拜和尚。師曰。恰遇寶應老不在。僧便喝。師曰。向汝道不在。又喝作什麼。僧又喝。師乃棒之。其僧禮拜。師曰。遮棒本分汝打我我且打汝。三五棒要此話。大行思明和尚未住西院時。到參禮拜後白曰。別無好物人事。從許州買得一口江西剃刀來獻和尚。師雲汝從許州來。什麼處得江西剃刀。明把師手掐一下。師雲。侍者收取。明拂袖而去。師雲。阿剌剌。師上堂雲。諸方只具啐啄同時眼。不具啐啄同時用。時有僧便問。如何是啐啄同時用。師雲。作家相見不啐啄。啐啄同時失。僧雲。此猶未是某甲問處。師雲。汝問處又作麼生。僧雲。失師乃打之。其僧不肯。其僧後於雲門會下聞二僧舉前因緣。一僧雲。當時南院棒折那僧聞此語忽然大悟。方見南院答話處。其僧卻來汝州省覲值師已遷化。乃訪風穴。風穴認得便問。上座是當時問南院啐啄同時話底麼。僧雲是。穴雲會也未。僧雲會也。穴雲爾當時作麼生會。僧雲。某甲當時如在燈影裡行相似。穴雲汝會也。

The Monk Baoying of Ruzhou (also called Nanyuan; abbot of the first generation, Chan Master Yong). He ascended the hall and said to the assembly: "On the lump of red flesh stand walls a thousand fathoms high." At that time a monk asked: "On the lump of red flesh stand walls a thousand fathoms high; is that not what the Reverend said?" The Master said: "It is." The monk then overturned the meditation seat. The Master said: "This blind donkey." and struck him. The Master asked a monk: "Where have you come from lately?" He said: "Changshui." The Master said: "Does it flow east or flow west?" He said: "Neither." The Master said: "What then?" The monk took his leave. The Master struck him and chased him out of the Dharma hall. A monk came to call. The Master raised his whisk. The monk said: "Today I am defeated." The Master put down the whisk. The monk said: "There is still this here." The Master struck him. The Master asked a monk: "Where have you come from lately?" He said: "Lately from Xiangzhou." The Master said: "What did you come to do?" He said: "I came especially to pay respects to the Reverend." The Master said: "Just as old Baoying is not here." The monk shouted. The Master said: "I tell you he is not here, so what are you shouting for?" The monk shouted again. The Master struck him. The monk bowed. The Master said: "By rights this stick should have you strike me, but I will strike you first. Three or five strokes will make this talk spread widely." When the Monk Siming had not yet lived at the West Courtyard, he came to call. After bowing, he announced: "I have no fine gift. I bought a Jiangxi razor in Xuzhou and bring it as an offering to the Reverend." The Master said: "You came from Xuzhou; where did you get a Jiangxi razor?" Ming pinched the Master's hand once. The Master said: "Attendant, take it." Ming flicked his sleeve and left. The Master said: "Ah la la." The Master ascended the hall and said: "Everywhere only has the eye for pecking and tapping at the same time, but not the function of pecking and tapping at the same time." At that time a monk asked: "What is the function of pecking and tapping at the same time?" The Master said: "When masters meet there is no pecking and tapping; if there is pecking and tapping at the same time, it is lost." The monk said: "This is still not what I wanted to ask." The Master said: "What then is your question?" The monk said: "Lost." The Master struck him. The monk was not convinced. Later this monk, at Yunmen's assembly, heard two monks bring up the earlier incident. One monk said: "At that time did Nanyuan's stick break?" The monk, hearing this, suddenly awakened greatly, and only then saw the place where Nanyuan had answered. The monk then came to Ruzhou to pay respects, but the Master had already passed away, and so he visited Fengxue. Fengxue recognized him and asked: "Venerable, are you the one who asked Nanyuan about pecking and tapping at the same time?" The monk said: "I am." Xue said: "Do you understand?" The monk said: "I understand." Xue said: "How did you understand it at the time?" The monk said: "At that time it was as if I were walking in the shadow of a lamp." Xue said: "You understand."

前寶壽沼和尚法嗣

Dharma Heirs of the Former Monk Zhao of Baoshou

汝州西院思明禪師有人問。如何是伽藍。師曰。荊棘叢林。曰如何是伽藍中人。師曰。獾兒狢子。問如何是臨濟一喝。師曰。千鈞之弩不為鼷鼠而發機。曰和尚慈悲何在。師打之。僧從漪到法席旬日乃曰莫道會佛法人。覓箇舉話底人也無。師聞而默之。漪異日上法堂次。師召從漪。漪舉首。師曰錯。漪進三兩步。師又曰錯從漪漪復近前。師曰。適來兩錯是上座錯是思明老錯。曰是從漪錯。師曰錯。又曰。上座且遮裡過夏共汝商量遮兩錯。漪不肯便去。後住相州天平山。每舉前話曰。我行腳時被惡風吹到汝州。有西院長老。勘我連下三箇錯。更待留我過夏商量。我不說恁麼時錯。我當時發足擬向南去。便知道錯了也(首山省念和尚雲。據天平作恁麼會解未夢見西院在。何故話在)。

Chan Master Siming of the West Courtyard in Ruzhou. Someone asked: "What is a monastery?" The Master said: "A forest of brambles." He asked: "What is a person in the monastery?" The Master said: "Badger cubs and raccoon dogs." He asked: "What is Linji's shout?" The Master said: "A crossbow of a thousand jun does not release its trigger for a mouse." He asked: "Where is the Reverend's compassion?" The Master struck him. A monk, Cong Yi, came to the Dharma seat and after ten days said: "Do not talk of those who understand the Buddha Dharma; is there even one who can bring up a topic?" The Master heard it and was silent. Another day Yi was going up to the Dharma hall. The Master called: "Cong Yi." Yi raised his head. The Master said: "Wrong." Yi advanced two or three steps. The Master said again: "Wrong." Cong Yi moved closer again. The Master said: "Just now there were two wrongs; was it the Venerable who was wrong, or old Siming who was wrong?" He said: "It was Cong Yi who was wrong." The Master said: "Wrong." He said further: "Venerable, stay here for the summer retreat and let us discuss these two wrongs together." Yi would not and left. Later he lived on Mount Tianping in Xiangzhou. Whenever he brought up the earlier story, he said: "When I was traveling, a bad wind blew me to Ruzhou. The Elder of the West Courtyard tested me and gave me three wrongs in a row, and still wanted to keep me for the summer to discuss it. I do not say that those were the wrongs. When I set out at that time intending to go south, I already knew it was wrong." (The Monk Shoushan Xingnian said: "Going by what Tianping understood, he has not even dreamed of the West Courtyard. Why? The story is in it.")

寶壽和尚(第二世住)有僧問。如何是祖。師曰。面黑眼睛白。問蹋倒化城時如何。師曰。死漢不斬。僧曰斬。師乃打。

The Monk of Baoshou (second generation abbot). A monk asked: "What is the Patriarch?" The Master said: "Black face, white eyes." He asked: "What about trampling down the Conjured City?" The Master said: "A dead man is not beheaded." The monk said: "Behead him." The Master struck him.

前三聖慧然禪師法嗣

Dharma Heirs of the Former Chan Master Huiran of Sansheng

鎮州大悲和尚有僧問。除上去下請師便道。師曰。我開口即錯。僧曰。真是學人師。師曰。今日向弟子手裡死。

The Monk Dabei of Zhenzhou. A monk asked: "Leaving aside above and below, please speak right now, Master." The Master said: "If I open my mouth, it is wrong." The monk said: "Truly a teacher of students." The Master said: "Today I die in the hands of a disciple."

淄州水陸和尚有僧問。如何是學人用心處。師曰。用心即錯。僧曰。不起一念時如何。師曰。勿用處漢。問此事如何保任師曰。切忌。問如何是最初一句。師便喝。問狹路相逢時如何。師便攔胸托一托。

The Monk Shuilu of Zizhou. A monk asked: "Where should this student apply his mind?" The Master said: "To apply mind is wrong." The monk said: "What if not a single thought arises?" The Master said: "A fellow in a place where nothing is used." He asked: "How should this matter be maintained?" The Master said: "Strictly avoid it." He asked: "What is the very first phrase?" The Master just shouted. He asked: "What when we meet on a narrow road?" The Master pushed him once across the chest.

前魏府大覺和尚法嗣

Dharma Heirs of the Former Monk Dajue of Weifu

廬州大覺和尚。問牛頭未見四祖時為什麼鳥獸銜華。師曰。有恁麼畜生。曰見後為什麼不來銜華。師曰。無恁麼畜生。

The Monk Dajue of Luzhou. A monk asked: "Before Niutou had seen the Fourth Patriarch, why did birds and beasts offer flowers in their beaks?" The Master said: "There are such animals." He asked: "After he had seen him, why did they not come to offer flowers?" The Master said: "There are no such animals."

廬州澄心院旻德和尚在興化時。遇興化和尚示眾雲若是作家戰將。便請單刀直入。更莫如何若何。師出禮三拜起而喝。興化亦喝。師再喝。化亦喝。師乃作禮歸眾。化雲。旻德今夜較卻興化二十棒。然雖如是是他旻德會旻。德且不是喝。

The Monk Minde of Chengxin Courtyard in Luzhou. When he was at Xinghua, Monk Xinghua addressed the assembly, saying: "If you are a true warrior, then step forward with a single sword and nothing more, no 'how' or 'what.'" The Master came out, bowed three times, rose, and shouted. Xinghua also shouted. The Master shouted again. Hua also shouted. The Master then bowed and returned to the assembly. Hua said: "Minde tonight has bested Xinghua by twenty blows. Even so, it is that Minde understands. Minde's was not a shout."

汝州南院和尚。問匹馬單槍來時如何。師曰。待我斫棒。問上上根器人還接否。師曰接。僧曰。便請師接。師曰。且得平交。師問新到僧。近離什麼處。曰漢上。師曰。汝也罪過我也罪過。僧無語。師見新到僧乃搊住曰。作麼生作麼生。僧無對。師曰。三十年馬騎今日卻被驢撲(一作學馬伎又作弄馬騎)。有僧新到。師曰敗也乃拋下柱杖。僧曰。恁麼語話。師便打。

The Monk Nanyuan of Ruzhou. A monk asked: "What if one comes with a single horse and a single spear?" The Master said: "Wait while I cut a stick." He asked: "Do you also receive people of the highest faculties?" The Master said: "I receive them." The monk said: "Then please receive me, Master." The Master said: "For now, equal exchange." The Master asked a newly arrived monk: "Where have you come from lately?" He said: "The Han River." The Master said: "You are at fault and I am at fault." The monk was speechless. The Master, seeing a newly arrived monk, grabbed him and said: "What now, what now?" The monk had no reply. The Master said: "Thirty years riding horses, and today I am thrown by a donkey." (Another version says: learning horse tricks, or playing at riding horses.) A monk newly arrived. The Master said: "Defeated." and threw down his staff. The monk said: "What kind of talk is this?" The Master struck him.

懷讓禪師第四世

Fourth Generation of Chan Master Huairang

前洪州黃檗山希運禪師法嗣

Dharma Heirs of the Former Chan Master Xiyun of Mount Huangbo in Hongzhou

鎮州臨濟。義玄禪師。曹州南華人也。姓邢氏。幼負出塵之志。及落髮進具便慕禪宗。初在黃檗隨眾參侍。時堂中第一座勉令問話。師乃問。如何是祖師西來的的意。黃檗便打。如是三問三遭打。遂告辭。第一座雲。早承激勸問話。唯蒙和尚賜棒。所恨愚魯。且往諸方行腳去在。座遂告黃檗雲。義玄雖是後生卻甚奇特。來辭時願和尚更垂提誘。來日師辭黃檗。黃檗指往大愚。師遂參大愚。愚問曰。什麼處來。曰黃檗來。愚曰。黃檗有何言教。曰義玄親問佛法的。的意。蒙和尚便打。如是三問三遭被打。不知過在什麼處。愚曰。黃檗恁麼老婆。為汝得徹困。猶覓過在。師於言下大悟雲。元來黃檗佛法無多子。大愚搊住雲。者尿床鬼子適來又道不會。如今卻道黃檗佛法無多子。爾見箇什麼道理。速道速道。師於大愚肋下築三拳。大愚托開雲。汝師黃檗。非幹我事。師辭大愚卻迴黃檗。黃檗雲汝迴太速生。師雲。秖為老婆心切便人事了。侍立次黃檗雲。大愚有何言句。師遂舉前話。黃檗雲。這大愚老漢待見痛與一頓。師雲。說甚麼待見。即今便與。隨後便打黃檗一掌。黃檗雲。這風顛漢。卻來這裡捋虎鬚。師便喝。黃檗雲。侍者引。這風顛漢參堂去(後溈山舉此話問仰山雲。臨濟當時得大愚力得黃檗力。仰山雲。非但騎虎頭。亦解把虎尾)師一日與黃檗赴普請師在後行。黃檗回頭見師空手乃問。钁頭在什麼處。師雲。有人將去了也。黃檗雲。近前來。共汝商量箇事。師便近前。黃檗將钁钁地雲。我這箇天下人拈掇不起。師就手掣得竪起雲。為什麼卻在某甲手裡。黃檗雲。今日自有人普請我更不著去也。便歸院(後溈山舉問仰山雲。钁頭在黃檗手裡。為甚卻被臨濟奪卻。仰山雲。賊是小人智過君子)黃檗一日普請鋤茶園。黃檗後至。師問訊按钁而立。黃檗曰。莫是困耶。曰才钁地何言困。黃檗舉拄杖便打。

Chan Master Yixuan of Linji in Zhenzhou was from Nanhua in Caozhou, with the surname Xing. In childhood he had the aspiration to leave the dust of the world. When he shaved his head and received the full precepts, he admired the Chan school. At first he attended and studied with the assembly under Huangbo. At that time the head seat in the hall urged him to ask a question. The Master then asked: "What is the true meaning of the Patriarch's coming from the West?" Huangbo struck him. Thus he asked three times and was struck three times, and then took his leave. The head seat said: "I had urged him to ask a question, and he only received the Reverend's stick. What a pity for his dullness; let him go and travel elsewhere." The head seat then told Huangbo: "Yixuan, though young, is quite extraordinary. When he comes to take leave, I hope the Reverend will further guide and draw him on." The next day the Master took his leave of Huangbo, and Huangbo directed him to Dayu. The Master went to call on Dayu. Yu asked: "Where do you come from?" He said: "From Huangbo." Yu said: "What teaching did Huangbo give?" He said: "I asked three times about the true meaning of the Buddha Dharma and was struck each time. I do not know where my fault lies." Yu said: "Huangbo is such a grandmother, tiring himself out for you, and you still look for a fault." At these words the Master awakened greatly and said: "So the Buddha Dharma of Huangbo is not much." Dayu grabbed him and said: "You bedwetting little ghost, just now you said you did not understand, and now you say Huangbo's Buddha Dharma is not much. What principle have you seen? Say it quickly, say it quickly." The Master punched Dayu three times in the ribs. Dayu pushed him away and said: "Your teacher is Huangbo, it is none of my business." The Master took leave of Dayu and returned to Huangbo. Huangbo said: "You have come back very quickly." The Master said: "Only because of your grandmotherly kindness." He then paid his respects. While standing in attendance, Huangbo said: "What words did Dayu have?" The Master then told the earlier story. Huangbo said: "This old Dayu; when I see him I will give him a good beating." The Master said: "Why say 'when I see him'? Take it right now." He then slapped Huangbo. Huangbo said: "This madman has come here to pull the tiger's whiskers." The Master shouted. Huangbo said: "Attendant, take this madman to the monks' hall." (Later Guishan brought up this story and asked Yangshan: "At that time did Linji gain the power of Dayu, or the power of Huangbo?" Yangshan said: "Not only did he ride the tiger's head, he also knew how to grab the tiger's tail.") One day the Master went with Huangbo for communal work, and the Master walked behind. Huangbo turned his head and saw the Master empty-handed and asked: "Where is your hoe?" The Master said: "Someone took it away." Huangbo said: "Come closer, I will discuss something with you." The Master came closer. Huangbo hoed the ground with his hoe and said: "No one in the world can lift this of mine." The Master snatched it, raised it, and said: "Why is it now in my hands?" Huangbo said: "Today someone else will do the communal work, and I need not go." He returned to the monastery. (Later Guishan brought this up and asked Yangshan: "The hoe was in Huangbo's hand; why was it taken away by Linji?" Yangshan said: "The thief is a petty man, but his wisdom surpasses that of a gentleman.") One day Huangbo had everyone hoe the tea garden, and Huangbo arrived later. The Master greeted him and stood leaning on his hoe. Huangbo said: "Are you tired?" He said: "I had only just hoed the ground; what tired?" Huangbo raised his staff and struck him.

師接杖推倒和尚。黃檗呼維那。維那拽起我來。維那扶起曰。和尚爭容得這風顛漢無禮。黃檗卻打維那。師自钁地雲。諸方即火葬。我這裡活埋(溈山問仰山。只如黃檗與臨濟。此時意作麼生。仰山雲。正賊走卻羅贓人吃棒)師一日在黃檗僧堂裡睡。黃檗入來。以拄杖於床邊敲三下。師舉首見是和尚卻睡。黃檗打席三下去。卻往上間見首座坐禪乃雲。下間後生卻坐禪。汝這裡妄想作什麼。首座雲。這老漢患風耶。黃檗打板頭一下。便出去(溈山舉問仰山。只如黃檗意作麼生。仰山雲。兩彩一賽)師與黃檗裁杉。黃檗曰。深山裡裁許多樹作麼。師曰。一與後人作古記。二與山門作標榜。道了以钁頭打地三下。黃檗雲雖然如是子已吃我棒了也。師又以钁頭打地三下作噓噓聲。黃檗雲。吾宗到汝此記方出(溈山舉問仰山。且道黃檗後語但囑臨濟。為復別有意旨。仰山雲。亦囑臨濟。亦記向後。溈山雲。向後作麼生。仰山雲。一人指南吳越令行。南塔和尚注云。獨坐震威此記方出。又云。若遇大風此記亦出。溈山雲。如是如是)師因半夏。上黃檗山見和尚看經。師曰。我將謂是箇人。元來是唵黑豆老和尚。住數日乃辭去。黃檗曰。汝破夏來不終夏去。曰某甲暫來禮拜和尚。黃檗遂打趁令去。師行數裡。疑此事卻迴終夏。師一日辭黃檗。黃檗曰。什麼處去。曰不是河南即河北去。黃檗拈起拄杖便打。師捉住拄杖曰。這老漢莫盲枷瞎棒。已後錯打人在。黃檗遂喚侍者。把將几案禪板來。師曰。侍者把將火來。黃檗曰。不然子但將去。已後坐斷天下人舌頭在。師即便發去師到熊耳塔頭。塔主問。先禮佛先禮祖。師曰祖佛俱不禮。塔主曰。祖佛與長老有什麼冤傢俱不禮。師便拂袖而出(又別舉雲。師問塔主。先禮佛先禮祖。塔主曰。祖佛是什麼人弟子。師拂袖便去)師後還鄉黨。俯徇趙人之請。住於城南臨濟禪苑。

The Master took the staff and pushed the Reverend over. Huangbo called the rector: "Rector, pull me up." The rector helped him up and said: "Reverend, how can you tolerate this madman's rudeness?" Huangbo instead struck the rector. The Master hoed the ground himself and said: "Elsewhere they cremate; here I bury alive." (Guishan asked Yangshan: "Just now, Huangbo and Linji; what was the intent at that moment?" Yangshan said: "The real thief ran away, and the one who tracks the loot got the stick.") One day the Master was sleeping in Huangbo's monks' hall. Huangbo came in and knocked three times with his staff beside the bed. The Master raised his head, saw it was the Reverend, and went back to sleep. Huangbo struck the mat three times and left. He then went to the upper room and saw the head seat sitting in meditation and said: "The young man in the lower room is at least sitting in meditation; what delusions are you having here?" The head seat said: "This old man must have a wind sickness." Huangbo struck the board once and went out. (Guishan asked Yangshan: "What was Huangbo's intent?" Yangshan said: "Two stakes, one wager.") The Master was planting cedars with Huangbo. Huangbo said: "Why plant so many trees deep in the mountains?" The Master said: "First, to make an ancient record for later people; second, to make a signpost for the mountain gate." Having said this, he struck the ground three times with the hoe. Huangbo said: "Even so, you have already had my stick." The Master again struck the ground three times with the hoe and made a hissing sound. Huangbo said: "My school, upon reaching you, will bring out this record." (Guishan asked Yangshan: "Tell me, were Huangbo's later words only entrusted to Linji, or is there another meaning?" Yangshan said: "He entrusted it to Linji, and also prophesied the future." Guishan said: "What about the future?" Yangshan said: "One man points south, and in Wu and Yue the command is carried out." The Monk Nanta annotated: "Sitting alone and shaking with majesty, this record then appears." And also: "If it meets a great wind, this record also appears." Guishan said: "So it is, so it is.") In the middle of the summer retreat the Master went up Mount Huangbo and saw the Reverend reading sutras. The Master said: "I took you for a person, but you are just an old monk who chews black beans." After staying a few days he took his leave. Huangbo said: "You came and broke the retreat and are leaving before it ends." He said: "I only came briefly to pay respects to the Reverend." Huangbo struck him and chased him away. The Master walked several li, doubted about this matter, and returned and stayed to the end of the retreat. One day the Master took leave of Huangbo. Huangbo said: "Where are you going?" He said: "If not Henan, then Hebei." Huangbo picked up his staff and struck him. The Master seized the staff and said: "This old man, do not strike blindly with a blind stick; later you will strike the wrong person." Huangbo then called the attendant: "Bring the desk and the meditation board." The Master said: "Attendant, bring fire." Huangbo said: "Not so, just take them with you. Later you will cut off the tongues of all the world." The Master then set out. The Master arrived at the pagoda at Xiong'er. The pagoda keeper asked: "Do you bow to the Buddha first or to the Patriarch first?" The Master said: "I bow to neither Patriarch nor Buddha." The pagoda keeper said: "What enmity do Patriarch and Buddha have with you, Elder, that you bow to neither?" The Master flicked his sleeve and went out. (Another version says: The Master asked the pagoda keeper: "Do you bow to the Buddha first or to the Patriarch first?" The pagoda keeper said: "Whose disciples are the Patriarch and Buddha?" The Master flicked his sleeve and left.) Later the Master returned to his hometown and, yielding to the request of the people of Zhao, lived at Linji Chan Monastery south of the city.

學侶奔湊。一日上堂曰。汝等諸人赤肉團上有一無位真人。常向汝諸人面門出入。未證據者看看。時有僧問。如何是無位真人。師下禪床把住雲。道道。僧擬議。師托開雲。無位真人是什麼乾屎橛。便歸方丈。師問樂普雲。從上來一人行棒一行喝。阿那箇親。對曰。總不親。師曰。親處作麼生。普便喝。師乃打。師問木口和尚。如何是露地白牛。木口曰吽。師曰啞。木口曰。老兄作麼生。師曰。這畜生。大覺到參。師舉拂子。大覺敷坐具。師擲下拂子。大覺收坐具入僧堂。眾僧曰。這僧莫是和尚親故。不禮拜又不吃棒。師聞令喚新到僧。大覺遂出。師曰。大眾道汝未參長老。大覺雲。不審便自歸眾。麻谷(第二世)到參敷坐具問。十二面觀音阿那面正。師下繩床。一手收坐具一手搊麻谷雲。十二面觀音向什麼處去也。麻谷轉身擬坐繩床。師拈拄杖打。麻谷接卻相捉入方丈。師上堂雲。大眾。夫為法者不避喪身失命。我於黃檗先師處。三度問佛法的的大意。三度蒙他賜棒。如蒿枝拂著相似如今更思一頓誰為我下手得。時有僧出雲。某甲行得。師拈棒與他。其僧擬接。師便打(後雪峰拈雲。臨濟大似白拈賊)僧問。如何是第一句。師曰。三要印開朱點窄。未容擬議主賓分。曰如何是第二句。師曰。妙解豈容無著問。漚和爭負截流機。曰如何是第三句。師曰。看取棚頭弄傀儡。抽牽全籍裡邊人。師又曰。夫一句語須具三玄門。一玄門須具三要。有權有用。汝等諸人作麼生會。時唐咸通七年丙戌四月十日。師將示寂上堂雲。吾滅後不得滅卻吾正法眼藏。三聖出雲。爭敢滅卻和尚正法眼藏。師雲。已後有人問爾向他道什麼。三聖便喝。師雲。誰知吾正法眼藏向這瞎驢邊滅卻。乃有頌曰。

Students rushed to him. One day he ascended the hall and said: "On your lumps of red flesh there is a true person of no rank, constantly going in and out of the gates of your faces. Those who have not yet verified it, look, look." At that time a monk asked: "What is the true person of no rank?" The Master came down from the meditation seat, seized him, and said: "Speak, speak." The monk hesitated. The Master pushed him away and said: "The true person of no rank, what a dry shit-stick." He then returned to the abbot's room. The Master asked Lepu: "From of old, one person uses the stick and one person uses the shout; which is closer?" He answered: "Neither is close." The Master said: "What is the close place?" Pu shouted. The Master struck him. The Master asked the Monk Mukou: "What is the white ox on the open ground?" Mukou said: "Hum." The Master said: "Mute." Mukou said: "How is it with you, elder brother?" The Master said: "This animal." Dajue came to call. The Master raised his whisk. Dajue spread his sitting cloth. The Master threw down the whisk. Dajue folded his sitting cloth and entered the monks' hall. The monks said: "This monk must be a relative of the Reverend; he did not bow and did not get beaten." The Master heard of it and had the newly arrived monk called. Dajue came out. The Master said: "The assembly says you have not yet called on the Elder." Dajue said: "Greetings." and returned to the assembly on his own. Magu (second generation) came to call, spread his sitting cloth, and asked: "The twelve-faced Guanyin, which face is the true one?" The Master came down from the rope seat, with one hand folded the sitting cloth and with the other seized Magu and said: "Where has the twelve-faced Guanyin gone?" Magu turned and was about to sit on the rope seat. The Master picked up his staff and struck him. Magu took it, and they grappled into the abbot's room. The Master ascended the hall and said: "Assembly, one who seeks the Dharma does not avoid losing body and life. Three times at my late teacher Huangbo's place I asked the true meaning of the Buddha Dharma, and three times I received his stick, like being brushed by a stalk of mugwort. Now I would like another beating; who can lay hands on me for it?" At that time a monk came out and said: "I can do it." The Master picked up the stick and gave it to him. The monk was about to take it, and the Master struck him. (Later Xuefeng remarked: "Linji is just like a thief who snatches in the open.") A monk asked: "What is the first phrase?" The Master said: "When the seal of the three essentials opens, the red dot is narrow; there is no room for hesitation to separate guest and host." He asked: "What is the second phrase?" The Master said: "How could wondrous understanding allow a question without attachment? A bubble in harmony, how could it fail the mechanism that cuts the stream?" He asked: "What is the third phrase?" The Master said: "Look at the puppets on the stage; the pulling and drawing all depends on the person inside." The Master also said: "A single phrase must have the three mysterious gates, and each mysterious gate must have the three essentials, with expedient means and with function. How do you understand it?" At that time, on the tenth day of the fourth month of the seventh year of Xiantong in the Tang, the year bingxu, the Master was about to show his passing, ascended the hall and said: "After I am gone, you must not extinguish my true Dharma eye treasury." Sansheng came out and said: "How dare I extinguish the Reverend's true Dharma eye treasury?" The Master said: "If later someone asks you, what will you tell them?" Sansheng shouted. The Master said: "Who would know that my true Dharma eye treasury would be extinguished by this blind donkey?" Then he gave a verse saying:

沿流不止問如何真照無邊說似他

Flowing along without stopping, one asks how; true illumination is boundless, so tell it to him.

離相離名人不稟吹毛用了急還磨

Apart from form and name, people do not receive it; having used the hair-splitting sword, quickly sharpen it again.

頌畢坐逝。勅諡慧照大師。塔曰澄靈。

When the verse was finished he sat and passed away. He was granted by imperial decree the title Great Master Huizhao, and his stupa was called Chengling.

懷讓禪師及曹溪別出共七十七人(懷讓禪師第七世至第九世曹溪別出第二世至第六世)

Chan Master Huairang and the Separate Branch from Caoxi, Seventy-Seven People in Total (Seventh to Ninth Generations of Chan Master Huairang, and Second to Sixth Generations of the Separate Branch from Caoxi)

懷讓第七世一十一人(七世一作九世)

Seventh Generation from Huairang, Eleven People (the seventh generation is in one version the ninth)

郢州芭蕉山慧清禪師法嗣四人郢州興陽清讓禪師

Four Dharma Heirs of Chan Master Huiqing of Mount Bajiao in Yingzhou: Chan Master Qingrang of Xingyang in Yingzhou

洪州幽谷山法滿禪師(已上二人見錄)

Chan Master Faman of Mount Yougu in Hongzhou (the above two are recorded)

郢州興陽義深禪師

Chan Master Yishen of Xingyang in Yingzhou

芭蕉山第二世住遇禪師(已上二人無機緣語句不錄)

Chan Master Yu, second-generation abbot of Mount Bajiao (the above two have no recorded encounter sayings and are not recorded)

吉州資福如寶禪師法嗣四人吉州資福貞邃禪師

Four Dharma Heirs of Chan Master Rubao of Zifu in Jizhou: Chan Master Zhensui of Zifu in Jizhou

吉州福壽和尚

The Monk Fushou of Jizhou

潭州鹿苑和尚(已上三人見錄)

The Monk Luyuan of Tanzhou (the above three are recorded)

潭州報慈德韶大師(一人無機緣語句不錄)

Great Master Deshao of Baoci in Tanzhou (one person, no recorded encounter sayings, not recorded)

汝州寶應和尚法嗣一人(即南院顒也)汝州風穴延沼禪師

One Dharma Heir of the Monk Baoying of Ruzhou (that is, Yong of Nanyuan): Chan Master Yanzhao of Fengxue in Ruzhou

汝州西院思明禪師法嗣一人見錄郢州興陽歸靜禪師

One recorded Dharma Heir of Chan Master Siming of the West Courtyard in Ruzhou: Chan Master Guijing of Xingyang in Yingzhou

韶州慧林鴻究禪師法嗣一人見錄韶州靈瑞和尚

One recorded Dharma Heir of Chan Master Hongjiu of Huilin in Shaozhou: The Monk Lingrui of Shaozhou

懷讓第八世六人

Eighth Generation from Huairang, Six People