Records of the Transmission of the Lamp, Volume Ten

郢州興陽山希隱禪師

Chan Master Xiyin of Xingyang Mountain in Yingzhou

僧問。如何是懸崖撒手底句。師曰。明月照幽谷。曰。如何是絕後再蘇底句。師曰。白雲生太虗。曰。恁麼則樵夫出林丘。處處歌春色。師曰。是人道得。上堂。了見不見。見了未了。路上行人。林間宿鳥。月裡塔高十二層。天外星纏五百杪。要會麼。手執夜明符。幾箇知天曉。參。

A monk asked, 'What is the phrase of letting go at the cliff edge?' The Master said, 'The bright moon shines on the dark valley.' He said, 'What is the phrase of reviving after extinction?' The Master said, 'White clouds rise in the great void.' He said, 'If so, then the woodcutter comes out of the wooded hill, singing of spring colors everywhere.' The Master said, 'That is something a man can say.' Ascending the hall: 'In seeing, not seeing; having seen, not yet done. The traveler on the road, the roosting bird in the wood. In the moon the stupa is twelve stories high; beyond the sky the stars are wound about five hundred tips. Do you want to understand? Holding in hand the night-shining tally, how many know the dawn?' Study.

石門進禪師法嗣

Dharma Heirs of Chan Master Jin of Shimen

明州瑞巖智才禪師

Chan Master Zhicai of Ruiyan in Mingzhou

僧問。如何是截斷眾流句。師曰。好。曰。如何是隨波逐浪句。師曰。隨。曰。如何是函葢乾坤句。師曰。合。曰。三句蒙師指。如何辯古今。師曰。向後不得錯舉。上堂。天平等故常覆。地平等故常載。日月平等故四時常明。涅槃平等故聖凡不二。人心平等故高低無諍。拈拄杖卓一下。曰。諸禪者。這拄杖子晝夜為諸人說平等法門。還聞麼。若聞去。敢保諸人行腳事畢。若言不聞。亦許諸人頂門眼正。何故。是法平等。無有高下。是名阿耨多羅三藐三菩提。良久。笑曰。向下文長。

A monk asked, 'What is the phrase that cuts off the multitude of streams?' The Master said, 'Good.' He said, 'What is the phrase that follows the waves and chases the billows?' The Master said, 'Follow.' He said, 'What is the phrase that envelops heaven and earth?' The Master said, 'Envelop.' He said, 'The three phrases have been pointed out by the Master — how does one discern ancient and present?' The Master said, 'Do not raise them wrongly hereafter.' Ascending the hall: 'Because heaven is equal, it always covers; because earth is equal, it always bears; because sun and moon are equal, the four seasons always shine; because nirvana is equal, sage and commoner are not two; because men's minds are equal, high and low do not contend.' He picked up his staff, planted it once, and said, 'Chan men, this staff day and night speaks the Dharma gate of equality for you people — do you hear it? If you hear it, I dare guarantee that you people's pilgrimage is finished. If you say you do not hear it, I also allow that your eye on the crown of your head is true. Why? This dharma is equal, with no high or low; this is called the utmost, right and perfect enlightenment.' After a long while he laughed and said, 'What comes after is long.'

金山頴禪師法嗣

Dharma Heirs of Chan Master Ying of Jinshan

潤州普慈院崇珍禪師

Chan Master Chongzhen of Puci Monastery in Runzhou

僧問。如何是普慈境。師曰。出門便見鶴林山。曰。如何是境中人。師曰。入門便見珍長老。

A monk asked, 'What is the realm of Puci?' The Master said, 'Go out the gate and you see He Lin Mountain.' He said, 'What is the man within the realm?' The Master said, 'Enter the gate and you see Elder Zhen.'

太平州瑞竹仲和禪師

Chan Master Zhonghe of Ruizhu in Taiping Prefecture

僧問。得坐披衣人盡委。向上宗乘事若何。師曰。但知冰是水。曰。更有事也無。師曰。休問水成冰。曰。弄潮須是弄潮人。師曰。這僧從浙中來。

A monk asked, 'Those who sit robed in the Dharma all know it; what of the matter of the school above?' The Master said, 'Just know that ice is water.' He said, 'Is there any further matter?' The Master said, 'Do not ask about water becoming ice.' He said, 'He who plays with the tide must be a man who plays with the tide.' The Master said, 'This monk comes from Zhezhong.'

潤州金山懷賢圓通禪師

Chan Master Huaixian Yuantong of Jinshan in Runzhou

僧問。師揚宗旨。得法何人。師拈起拂子。僧曰。鐵甕城頭曾印證。碧溪崖畔祖燈輝。師拂一拂。曰。聽事不真。喚鐘作甕。

A monk asked, 'The Master raises the school's purport — who obtained the Dharma?' The Master picked up his whisk. The monk said, 'On the wall of the Iron Jar City it was once certified; by the green stream's cliff the Ancestor's lamp shines.' The Master whisked once and said, 'You hear the matter wrongly, and call a bell an urn.'

越州石佛寺顯忠祖印禪師

Chan Master Xianzhong Zuyin of Shifo Monastery in Yuezhou

僧問。如何是不動尊。師曰。熱鏊上猢猻。曰。如何是千百億化身。師曰。添香換水。點燈掃地。曰。如何是毗盧師法身主。師曰。繫馬柱。曰。有甚麼交涉。師曰。縛殺這漢。問。會殺佛祖底始是作家。如何是殺佛祖底劒。師曰。不斬死漢。曰。如何是和尚劒。師曰。令不重行。問。如何是相生。師曰。山河大地。曰。如何是想生。師曰。兔子望月。曰。如何是流注生。師曰。無間斷。曰。如何是色空。師曰。五彩屏風。上堂。咄咄咄。海底魚龍盡枯竭。三腳蝦蟇飛上天。脫殻烏龜火中活。上堂。點時不到。皂白未分。到時不點。和泥合水。露柱𨁝跳入燈籠裡。即且從他。汝眉毛因甚麼卻拖在腳跟下。直饒於此明得。也是猢猻戴席帽。於此未明。何異曲[(乏-之+蟲)*善]穿靴。然雖如此。笑我者多。哂我者少。

A monk asked: 'What is the Immovable Honored One?' The master said: 'A monkey on a hot griddle.' The monk said: 'What are the hundred thousand million transformation bodies?' The master said: 'Adding incense, changing water, lighting lamps, sweeping the ground.' The monk said: 'What is Vairocana's teacher, the lord of the dharma body?' The master said: 'A hitching post.' The monk said: 'What connection is there?' The master said: 'Bind this fellow to death.' The monk asked: 'Only one who can kill buddhas and patriarchs is an adept. What is the sword that kills buddhas and patriarchs?' The master said: 'It does not cut down dead men.' The monk said: 'What is the Master's sword?' The master said: 'The command is not carried out twice.' The monk asked: 'What is arising from marks?' The master said: 'Mountains, rivers, the great earth.' The monk said: 'What is arising from thought?' The master said: 'A hare gazing at the moon.' The monk said: 'What is arising from streaming?' The master said: 'Without interruption.' The monk said: 'What is form and emptiness?' The master said: 'A five-colored screen.' He mounted the hall: 'Tsk, tsk, tsk! The fish and dragons at the bottom of the sea are all dried up. The three-legged frog flies into the sky; the turtle that shed its shell lives in the fire.' He mounted the hall: 'When the time comes and you do not hit it, black and white are not yet divided. When the time comes and you do not hit it, you mix mud with water. If the pillar leaps into the lantern, then let it. But why is your eyebrow dragging down at your heels? Even if you understand this clearly, you are still a monkey wearing a mat hat. If you do not understand this, how are you different from an earthworm in boots? Yet even so, many laugh at me, few mock me.'

杭州淨住院居說真淨禪師

Chan Master Jingzhu Yuan Jushuo Zhenjing of Hangzhou

參達觀。遂問曰。某甲經論粗明。禪直不信。願師決疑。觀曰。既不信禪。豈可明經。禪是經綱。經是禪網。提綱正網。了禪見經。師曰。為某甲說禪看。觀曰。向下文長。師曰。若恁麼。經與禪乃一體。觀曰。佛及祖非二法。如手搦拳。如拳搦手。師因而有省。乃成偈曰。二十餘年用意猜。幾番曾把此心灰。而今潦倒逢知己。李白元來是秀才。

He consulted Daguan and then asked: 'I have a rough understanding of the scriptures and treatises, but I simply do not believe in Chan. I beg the Master to settle my doubt.' Daguan said: 'Since you do not believe in Chan, how can you understand the scriptures? Chan is the head-rope of the scriptures, the scriptures are the net of Chan. Lift the head-rope and the net is straight; understand Chan and you see the scriptures.' The master said: 'Please speak Chan for me.' Daguan said: 'What follows is long.' The master said: 'If so, then scriptures and Chan are one body.' Daguan said: 'Buddha and patriarch are not two dharmas. It is like the hand grasping a fist, or the fist grasping the hand.' Thereupon the master had a realization and composed a verse: 'For over twenty years I guessed with effort, and several times this mind turned to ash. Now, worn out, I have met an intimate friend: Li Bai was originally a scholar.'

安吉州西餘山拱辰禪師

Chan Master Xiyu Shan Gongchen of Anji Prefecture

上堂。靈雲見華。眼中著翳。玄沙蹙指。體上遭迍。不知且恁麼過時。自然身心安樂。上堂。理因事有。心逐境生。事境俱忘。千山萬水。作麼生得恰好去。良久曰。且莫剜肉成瘡。師有祖源通要三十卷行於世。

He mounted the hall: 'When Lingyun saw the flower, a film came over his eye. When Xuansha pressed his finger, his body met with calamity. If you do not know, just pass the time like this, and body and mind will naturally be at ease.' He mounted the hall: 'Principle exists because of facts; the mind arises following objects. When facts and objects are both forgotten, there are a thousand mountains and ten thousand rivers. How is one to get it just right?' After a long while he said: 'Above all, do not carve flesh into a wound.' The master had thirty scrolls of the Zuyuan Tongyao, Essential Penetrations of the Ancestral Source, circulating in the world.

蘇州崑山般若寺善端禪師

Chan Master Bore Shan Shanduan of Kunshan, Suzhou

僧問。有生有滅。盡是常儀。無生無滅時如何。師曰。崑崙著靴空中立。曰。莫便是為人處也無。師曰。石女簪花火裡眠。曰。大眾證明。師曰。更看泥牛鬬入海。

A monk asked: 'Having birth and having death is all ordinary rule. What of no birth and no death?' The master said: 'A Kunlun wearing boots stands in the air.' The monk said: 'Is that not the place of acting for others?' The master said: 'A stone woman pins a flower and sleeps in the fire.' The monk said: 'The great assembly bears witness.' The master said: 'Watch further: the mud ox fights its way into the sea.'

節使李端願居士

The layman Commissioner Li Duanyuan

兒時在舘舍。常閱禪書。長雖婚宦。然篤志祖道。遂於後圃築室類蘭若。邀達觀處之。朝夕諮參。至忘寢食。觀一日視公曰。非示現力。豈致爾哉。奈無箇所入何。公問曰。天堂地獄。畢竟是有是無。請師明說。觀曰。諸佛向無中說有。眼見空花。太尉就有裡尋無。手摣水月。堪笑眼前見牢獄。不避心外聞天堂。欲生殊不知忻怖在心。善惡成境。太尉但了自心。自然無惑。公曰。心如何了。觀曰。善惡都莫思量。公曰。不思量後。心歸何所。觀曰。且請太尉歸宅。公曰。祇如人死後。心歸何所。觀曰。未知生。焉知死。公曰。生則某已知之。觀曰。生從何來。公罔措。觀起揕其𮌎曰。祇在這裡。更擬思量箇甚麼。公曰。會得也。觀曰。作麼生會。公曰。祇知貪程。不覺蹉路。觀拓開曰。百年一夢。今朝方省。既而說偈曰。三十八歲。懵然無知。及其有知。何異無知。滔滔汴水。隱隱隋堤。師其歸矣。箭浪東馳。

As a child in the school hall he often read Chan books. Though grown and married into office, he was devoted to the ancestral way. So he built a room in his back garden like a hermitage and invited Daguan to stay there, questioning and consulting him morning and evening until he forgot sleep and food. One day Daguan looked at him and said: 'Were it not for the power of manifestation, how could it come to this? But what is to be done about there being no place of entry?' The lord asked: 'Are heaven and hell, after all, existent or nonexistent? Pray, Master, say clearly.' Daguan said: 'The buddhas speak of existence within non-existence; the eye sees an empty flower. The Grand Commandant seeks non-existence within existence; the hand grasps the moon in water. It is laughable that before your eyes you see a prison and do not avoid it, and outside your mind you hear of heaven and wish to be born there. You do not realize that delight and fear are in the mind, and good and evil become the objects. Grand Commandant, just clarify your own mind, and naturally there will be no delusion.' The lord said: 'How does the mind become clear?' Daguan said: 'Do not think about good or evil at all.' The lord said: 'After not thinking, where does the mind return to?' Daguan said: 'Pray, Grand Commandant, return home for now.' The lord said: 'Just so, after a man dies, where does the mind return to?' Daguan said: 'Not yet knowing life, how can one know death?' The lord said: 'As for life, I already know it.' Daguan said: 'Where does life come from?' The lord was at a loss. Daguan rose and poked him in the chest, saying: 'It is right here. What else do you mean to think about?' The lord said: 'I have understood.' Daguan said: 'How do you understand?' The lord said: 'I only knew to covet the road and did not notice I had stumbled.' Daguan pushed him away and said: 'A hundred years is one dream; only today do you awaken.' Then he spoke a verse: 'Thirty-eight years, blank and unknowing. When there is knowing at last, how is it different from unknowing? Vast the Bian River flows, faint the Sui embankment. The Master has gone home; the arrow-waves race east.'

洞庭月禪師法嗣

Dharma heirs of Chan Master Dongting Yue

蘇州薦福亮禪師

Chan Master Jianfu Liang of Suzhou

僧問。不假言詮。請師示誨。師曰。大眾總見汝恁麼問。曰。莫祇這便是也無。師曰。罕逢穿耳客。

A monk asked: 'Without relying on words and explanations, pray, Master, grant instruction.' The master said: 'The whole assembly sees you asking like this.' The monk said: 'Is it not just this?' The master said: 'One rarely meets an ear-ringed guest.'

仗錫己禪師法嗣

Dharma heirs of Chan Master Zhangxi Ji

台州黃巖保軒禪師

Chan Master Huangyan Baoxuan of Taizhou

僧問。不欲無言。略憑施設時如何。師曰。知而故犯。僧禮拜。師便打。

A monk asked: 'Not wishing to be wordless, I briefly rely on setting something up. What then?' The master said: 'Knowing it and deliberately transgressing.' The monk bowed. The master at once struck him.

龍華嶽禪師法嗣

Dharma heirs of Chan Master Longhua Yue

安吉州西餘師子淨端禪師

Chan Master Xiyu Shizi Jingduan of Anji Prefecture

本郡人也。姓丘氏。始見弄師子。發明心要。往見龍華。蒙印可。遂旋里。合綵為師子皮。時被之。因號端師子。丞相章公慕其道。躬請開法吳山。化風盛播。開堂日。僧官宣疏。至推倒回頭。趯翻不託。七軸之蓮經未誦。一聲之漁父先聞。師止之。遂登座拈香。祝聖罷。引聲吟曰。本是瀟湘一釣客。自西自東自南北。大眾雜然稱善。師顧笑曰。諦觀法王法。法王法如是。便下座。上堂。二月二。禪翁有何謂。春風觸目百花開。公子王孫日日醺醺醉。唯有殿前陳朝檜。不入時人意。禪家流祇這是莫思慮。坦然齋後一甌茶。長連床上伸腳睡。咄。師到華亭。眾請上堂。靈山師子。雲間哮吼。佛法無可商量。不如打箇筋斗。便下座。問。羚羊未掛角時如何。師曰。怕。曰。既是善知識。因何卻怕。師曰。山僧不曾見恁麼差異畜生。

He was a man of this prefecture, of the Qiu family. He first saw a lion dance and there clarified the essentials of mind. He went to see Longhua and received his seal of approval. Then he returned to his village, stitched colored cloth into a lion skin, and wore it from time to time, and so he was called Duan the Lion. Chancellor Zhang admired his way and personally invited him to open the dharma at Mount Wu, and his transforming influence spread widely. On the day he opened the hall, the monk official read the proclamation, down to the words 'pushing over the turning head, kicking aside the unpropped; before the seven scrolls of the Lotus Sutra are recited, one sound of the fisherman is heard first,' and the master stopped him. Then he mounted the seat, raised incense, made the blessing for the emperor, and chanted in a drawn-out voice: 'Originally I was a fisherman of Xiaoxiang, from west, from east, from south, from north.' The assembly acclaimed him in a hubbub. The master looked around and laughed, saying: 'Contemplate well the dharma of the dharma king; the dharma of the dharma king is thus.' Then he descended from the seat. He mounted the hall: 'On the second of the second month, what does the old man of Chan have to say? The spring wind meets the eye and a hundred flowers open; princes and nobles get drunk day after day. Only the old juniper of the Chen dynasty before the hall does not enter people's minds. People of the Chan house, just this is it. Do not think and ponder. After the plain meal, a bowl of tea; on the long bench, stretch out your legs and sleep.' Tsk! The master came to Huating, and the assembly asked him to mount the hall: 'The lion of Vulture Peak roars amid the clouds. The buddhadharma cannot be discussed; better to turn a somersault.' Then he descended from the seat. A monk asked: 'What of the time before the antelope has hung up its horns?' The master said: 'I am afraid.' The monk said: 'Since you are a good friend, why are you afraid?' The master said: 'This mountain monk has never seen such an outlandish beast.'

南嶽下十二世

The twelfth generation below Nanyue

翠巖真禪師法嗣

Dharma heirs of Chan Master Cuiyan Zhen

潭州大溈慕喆真如禪師

Chan Master Dawei Muzhe Zhenru of Tanzhou

撫州臨川聞氏子。僧問。趙州庭栢意旨如何。師曰。夜來風色緊。孤客已先寒。曰。先師無此語。又作麼生。師曰。行人始知苦。曰。十載走紅塵。今朝獨露身。師曰。雪上加霜。問。如何是城裡佛。師曰。萬人叢裡不插標。曰。如何是村裡佛。師曰。泥豬疥狗。曰。如何是山裡佛。師曰。絕人往還。曰。如何是教外別傳底一句。師曰。翻譯不出。問。牛頭未見四祖時如何。師曰。寒毛卓豎。曰。見後如何。師曰。額頭汗出。上堂。月生一。天地茫茫誰受屈。月生二。東西南北沒巴鼻。月生三。善財特地向南參。所以道。放行也怛薩舒光。把住也泥沙匿曜。且道放行是。把住是。良久曰。圓伊三點水。萬物自尖新。上堂。古佛道。昔於波羅奈轉四諦法輪。墮坑落壍。今復轉最妙無上大法輪。土上加泥。如今還有不歷階梯．獨超物外者麼。良久曰。出頭天外看。誰是箇中人。上堂。阿剌剌是甚麼。翻思當年破灶墮。杖子忽擊著。方知孤負我。以拄杖擊香臺一下曰。墮。墮。上堂。捫空追響。勞汝精神。夢覺覺非。復有何事。德山老人在汝諸人眉毛眼睫上。諸人還覺麼。若也覺去。夢覺覺非。若也未覺。捫空追響。終無了期。直饒向這裡倜儻分明。猶是梯山入貢。還有獨超物外者麼。良久曰。且莫詐明頭。問。大通智勝佛。十劫坐道場。為甚麼不得成佛道。師曰。苦殺人。上堂。白雲澹濘。水注滄溟。萬法本閑。復有何事。所以道。也有權。也有實。也有照。也有用。諸人到這裡。如何履踐。良久曰。但有路可上。更高人也行。上堂。山僧本無積畜。且得粥足飯足。困來即便打眠。一任東卜西卜。上堂。古者道。一釋迦。二元和。三佛陀。自餘是甚麼椀脫丘。慧光即不然。一釋迦。二元和。三佛陀。總是椀脫丘。諸人還知慧光落處麼。若也知去。許你具鐵眼銅睛。若也不知。莫謂幾經風浪險。扁舟曾向五湖遊。

He was a son of the Wen family of Linchuan in Fuzhou. A monk asked: 'What is the meaning of Zhaozhou's cypress in the courtyard?' The master said: 'The wind was sharp last night; the lone traveler is already cold.' The monk said: 'My late teacher did not have these words. What then?' The master said: 'Only the traveler knows the bitterness.' The monk said: 'Ten years walking in the red dust; today I reveal myself alone.' The master said: 'Frost on top of snow.' The monk asked: 'What is the buddha in the city?' The master said: 'In a crowd of ten thousand, he does not put up a signboard.' The monk said: 'What is the buddha in the village?' The master said: 'A muddy pig and a mangy dog.' The monk said: 'What is the buddha in the mountain?' The master said: 'Cut off from comings and goings.' The monk said: 'What is the one phrase specially transmitted outside the teachings?' The master said: 'It cannot be translated.' The monk asked: 'What of when Niutou had not yet met the Fourth Patriarch?' The master said: 'His body hair stands on end.' The monk said: 'What of after meeting him?' The master said: 'Sweat on his forehead.' He mounted the hall: 'The moon is born first; heaven and earth are vast — who suffers injustice? The moon is born second; east, west, south, north have no handle. The moon is born third; Sudhana deliberately goes south to consult. Therefore it is said: letting go, the Dharmakaya spreads its light; holding fast, the mud and sand hide their radiance. Tell me, is it letting go or holding fast?' After a long while he said: 'The three dots of the round I, the three drops of water; all things are of themselves sharp and new.' He mounted the hall: 'The ancient buddha said: long ago at Varanasi I turned the wheel of the four truths and fell into a pit and a moat. Now I turn again the most wondrous unsurpassed great dharma wheel, piling mud on mud. Is there anyone now who does not pass through the steps and rises alone beyond things?' After a long while he said: 'Looking out beyond the heavens — who is the man in the middle of it?' He mounted the hall: 'What is this ala-la? Reflecting on it, back then the stove was broken and fell. The staff suddenly struck it, and only then did I know I had failed myself.' He struck the incense platform once with his staff and said: 'Down! Down!' He mounted the hall: 'Groping the void and chasing echoes wears out your spirit. When the dream is awake and you know it was not so, what business is left? Old man Deshan is on the eyebrows and eyelashes of you people. Do you people feel it? If you feel it, then in the dream awakened you know it was not so. If you do not feel it, you shall grope the void and chase echoes with no end. Even if you are free and clear here, it is still carrying tribute over the mountain. Is there anyone who rises alone beyond things?' After a long while he said: 'Above all, do not pretend to be clear-headed.' A monk asked: 'The Buddha Mahabhisheka, Great Penetrating Wisdom Victory, sat in the place of practice for ten kalpas — why could he not attain the way to buddhahood?' The master said: 'He kills people with bitterness.' He mounted the hall: 'White clouds are tranquil; water pours into the dark sea. The ten thousand dharmas are originally at leisure — what business is left? Therefore it is said: there is the provisional, and there is the real; there is illumination, and there is function. When you people reach this point, how do you walk it?' After a long while he said: 'As long as there is a road to climb, even a higher man walks it.' He mounted the hall: 'This mountain monk originally has no savings, but he gets enough gruel and enough rice. When sleepy he just goes to sleep, letting them divine east and divine west.' He mounted the hall: 'The ancients said: one Shakyamuni, two Henhe, three Buddhas, and the rest are what sort of bowl-scrapings? Huiguang is not like that. One Shakyamuni, two Henhe, three Buddhas — all are bowl-scrapings. Do you people also know where Huiguang falls? If you know, I allow that you have iron eyes and bronze pupils. If you do not know, do not say that one who has weathered many a perilous wind and wave once sailed a little boat on the five lakes.'

上堂。拈起拄杖曰。一塵才起。大地全收。卓一下曰。妙喜世界百雜碎。且道不動如來即今在甚麼處。若人識得。可謂不動步而登妙覺。若也未識。向諸人眉毛眼睫裡涅槃去也。又卓一下。上堂。不用思而知。不用慮而解。廬陵米價高。鎮州蘿蔔大。上堂。拈起拄杖曰。智海拄杖。或作金剛王寶劒。或作踞地師子。或作探竿影草。或不作拄杖用。諸人還相委悉麼。若也委悉去。如龍得水。似虎靠山。出沒卷舒。縱橫應用。如未相委。大似日中逃影。上堂。十方同聚會。箇箇學無為。此是選佛場。心空及第歸。慧光門下直拔超升。不歷科目。諸人既到這裡。風雲布地。牙爪已成。但欠雷聲燒尾。如今為你諸人震忽雷去也。以拄杖擊禪床。下座。師於紹聖二年十月八日。無疾說偈曰。昨夜三更。風雷忽作。雲散長空。前溪月落。良久。別眾趨寂。闍維設利㪷許。大如豆。目睛齒爪不壞。門弟子分塔於京潭。

He mounted the hall, picked up his staff and said: 'A single mote has just arisen, and the great earth is wholly gathered in.' He planted it once and said: 'The world of Wonderful Joy is smashed to bits. Tell me, where is Akshobhya Tathagata right now? If a person knows, it can be said that without moving a step he ascends to wondrous enlightenment. If he does not yet know, he goes to enter nirvana on the eyebrows and eyelashes of you people.' He planted it once more. He mounted the hall: 'No need to know by thinking, no need to understand by pondering. The price of rice in Luling is high; the turnips of Zhenzhou are big.' He mounted the hall, picked up his staff and said: 'The staff of Zhihai sometimes acts as the vajra king's precious sword, sometimes as a crouching lion, sometimes as a probing pole and shadow grass, and sometimes is not used as a staff. Do you people also understand thoroughly? If you understand thoroughly, you are like a dragon that has got water, like a tiger leaning on a mountain; appearing and disappearing, rolling and unfolding, vertical and horizontal, you apply it freely. If you do not yet understand, you are very much like one fleeing his shadow in broad daylight.' He mounted the hall: 'The ten directions gather in one assembly; each one studies non-doing. This is the place for choosing buddhas; with a mind empty, one returns having passed. Under the gate of Huiguang one rises straight up beyond, without passing through the grades. Since you people have arrived here, wind and clouds spread over the ground, and tooth and claw are already complete; only the thunder and the burning of the tail are lacking. Now I will shake a sudden thunderbolt for you people.' He struck the meditation seat with his staff and descended from the seat. On the eighth day of the tenth month in the second year of Shaosheng, the master, without illness, spoke a verse: 'Last night at the third watch, wind and thunder suddenly arose. The clouds scatter in the long sky; the moon sets on the front stream.' After a long while, he took leave of the assembly and entered quiescence. After cremation there was more than a peck of relics, as large as beans; his eyes, teeth and nails did not decay. His disciples divided the stupas between the capital and Tanzhou.