Jingde Record of the Transmission of the Lamp, Volume Twenty-Three

襄州廣德延和尚法嗣一人廣德周禪師(一人見錄)

One dharma heir of Reverend Guangde Yan of Xiangzhou: Reverend Guangde Zhou. (One person recorded.)

益州淨眾寺歸信禪師法嗣一人漢州靈龕山和尚(一人無機緣語句不錄)

One dharma heir of Chan Master Jingzhongsi Guixin of Yizhou: Reverend Lingkanshan of Hanzhou. (One person, no opportunity or dialogue statements recorded.)

隋州護國知遠禪師法嗣一人東京開寶常普大師(一人無機緣語句不錄)

One dharma heir of Chan Master Huguo Zhiyuan of Suizhou: Master Kaibao Changpu of Dongjing. (One person, no opportunity or dialogue statements recorded.)

行思禪師第八世

The Eighth Generation of Chan Master Xingsi.

前漳州羅漢桂琛禪師法嗣

Dharma heirs of the former Chan Master Luohan Guichen of Zhangzhou.

昇州清涼院文益禪師餘杭人也。姓魯氏。七歲依新定智通院全偉禪師落髮。弱齡稟具於越州開元寺。屬律匠希覺師盛化於明州鄮山育王寺。師往預聽習究其微旨。復傍探儒典遊文雅之場。覺師目為我門之遊夏也。師以玄機一發雜務俱捐。振錫南邁抵福州長慶法會。雖緣心未息而海眾推之。尋更結侶擬之湖外。既行值天雨忽作溪流暴(蒲報切)漲。暫寓城西地藏院因參琛和尚。琛問曰。上座何往。師曰。邐迤行腳去。曰行腳事作麼生。師曰不知。曰不知最親切。師豁然開悟。與同行進山主等四人。因投誠諮決悉皆契會。次第受記各鎮一方。師獨於甘蔗洲卓庵。因議留止。進師等以江表叢林欲期歷覽。命師同往。至臨川州牧請住崇壽院。初開堂日中坐茶筵未起。四眾先圍繞法座。時僧正白師曰。四眾已圍繞和尚法座了。師曰。眾人卻參真善知識。少頃升座。大眾禮請訖。師謂眾曰眾人既盡在此。山僧不可無言。與大眾舉一古人方便。珍重便下座。時有僧出禮拜。師曰。好問著。僧方申問次。師曰。長老未開堂不答話。子方上座自長慶來。師舉先長慶稜和尚偈而問曰。作麼生是萬象之中獨露身。子方舉拂子。師曰。恁麼會又爭得。曰和尚尊意如何。師曰。喚什麼作萬象。曰古人不撥萬象。師曰。萬象之中獨露身。說什麼撥不撥。子方豁然悟解述偈投誠。自是諸方會下有存知解者翕然而至。始則行行如也。師微以激發。皆漸而服膺。海參之眾常不減千計。師上堂大眾立久。乃謂之曰。只恁麼便散去。還有佛法也無。試說看。若無又來遮裡作麼。若有大市裡人聚處亦有。何須到遮裡。諸人各曾看還源觀百門義海華嚴論涅槃經。諸多策子阿那箇教中有遮箇時節。若有試舉看。莫是恁麼經裡有恁麼語是此時節麼。有什麼交涉。所以微言滯於心首。常為緣慮之場。實際居於目前。翻為名相之境。又作麼生得翻去。

Chan Master Wenyi of Qingliang Monastery in Shengzhou was a man of Yuhang. His family name was Lu. At the age of seven he left home under Chan Master Quanwei of Zhitong Monastery in Xinding. In his youth he received full ordination at Kaiyuan Monastery in Yuezhou. It happened that the Vinaya master Xijue was vigorously spreading the teaching at Yuwang Monastery on Mao Mountain in Mingzhou. The Master went there to attend and study, fathoming the subtle purport. He also broadly explored Confucian texts and roamed in the fields of literary refinement. Master Jue regarded him as the Ziyou and Zixia of our gate. Once the Master's profound mechanism was activated, all miscellaneous affairs were cast aside. Shaking his staff, he journeyed south and arrived at the Dharma assembly of Changqing in Fuzhou. Though the conditioning mind had not yet ceased, the multitude of monks esteemed him. Soon he again formed a company intending to go beyond the lakes. When they had set out, it suddenly rained and the mountain streams rose violently (phonetic: Pu Bao Qie). He temporarily lodged at Dizang Monastery west of the city and there paid respects to Elder Chen. Chen asked, "Where are you going, Upadhyaya?" The Master said, "Wandering on pilgrimage at leisure." Chen said, "How do you do the matter of pilgrimage?" The Master said, "I do not know." Chen said, "Not knowing is most intimate." The Master was suddenly enlightened. Together with the mountain chief Jin and four others of his fellow travelers, he sincerely sought instruction and resolution, and all understood in accord. One after another they received predictions, each to guard one region. The Master alone erected a hut on Ganzhe Island and there deliberated on staying. Master Jin and the others, wishing to survey the monasteries of Jiangbiao, asked the Master to go with them. When they reached Linchuan, the governor invited him to reside at Chongshou Monastery. On the first opening of the hall, at midday, before the tea banquet had begun, the four assemblies had already gathered around the Dharma seat. At that time the Monk Rectifier said to the Master, "The four assemblies have already surrounded the Master's Dharma seat." The Master said, "The multitude, instead, should consult a true good friend." After a short while he ascended the seat. When the great assembly had finished bowing and requesting, the Master said to the assembly, "Since you are all here, this mountain monk cannot remain silent. I will cite for the great assembly a skillful means of an ancient. Take care." Then he descended from the seat. At that time a monk came forward and bowed. The Master said, "A good question has been posed." As the monk was about to state his question, the Master said, "The Elder has not yet opened the hall and does not answer questions." Upadhyaya Zifang came from Changqing. The Master cited the verse of the former Elder Ling of Changqing and asked, "How is it that 'within the ten thousand phenomena the body alone is revealed'?" Zifang raised his whisk. The Master said, "If you understand it that way, how can it be attained?" He said, "What is the Master's honored meaning?" The Master said, "What do you call the ten thousand phenomena?" He said, "The ancients did not remove the ten thousand phenomena." The Master said, "'Within the ten thousand phenomena the body alone is revealed'—what is this talk of removing or not removing?" Zifang was suddenly enlightened and understood; he presented a verse and pledged his sincerity. From this time those in the assemblies of various places who retained intellectual understanding came in a flock. At first they were dignified in manner. The Master subtly stimulated them, and all gradually submitted. The multitude of those seeking instruction was constantly no less than a thousand. Once when the Master was in the hall and the great assembly had stood for a long time, he said to them, "If you just disperse like this, is there still the Buddhadharma or not? Try to speak. If not, why come here? If there is, then in the great market places where people gather there is also this. Why must you come here? You have each read the Huanyuan Guan, the Baimen Yihai, the Huayan Lun, and the Nirvana Sutra. Among those many texts, in which teaching is there this season? If there is, try to cite it. Is it perhaps that in such a sutra there is such a phrase and this is the season? What connection is there? Therefore subtle words linger at the head of the mind and constantly become fields of conditioning thought. The actual is situated right before your eyes, yet instead becomes an object of names and forms. Again, how can one turn it around?"

若也翻去又作麼生得正去。還會麼。莫只恁麼念策子。有什麼用處。僧問。如何披露則得與道相應。師曰。汝幾時披露即與道不相應。問六處不知音時如何。師曰。汝家眷屬一群子。師又曰。作麼生會。莫道恁麼來問便是不得汝道。六處不知音。眼處不知音。耳處不知音。若也根本是有爭解無得。古人道。離聲色著聲色。離名字著名字。所以無想天修得經八萬大劫。一朝退墮諸事儼然。蓋為不知根本真實。次第修行三生六十劫。四生一百劫。如是直到三祇果滿。他古人猶道。不如一念緣起無生超彼三乘權學等見。又道彈指圓成八萬門。剎那滅卻三祇劫。也須體究。若如此用多少氣力。僧問。指即不問如何是月。師曰。阿那箇是汝不問底指。又僧問。月即不問如何是指。師曰月。曰學人問指。和尚為什麼對月。師曰。為汝問指。江南國主重師之道。迎入住報恩禪院。署淨慧禪師。師上堂謂眾曰。古人道。我立地待汝覯去。山僧如今坐地待汝覯去。還有道理也無。那箇親那箇疎。試裁斷看。問洪鍾才繫大眾雲臻請師如是。師曰。大眾會何似汝會。問如何是古佛家風。師曰。什麼處看不足。問十二時中如何行履即得與道相應。師曰。取捨之心成巧偽。問古人傳衣當記何人。師曰。汝什麼處見古人傳衣。問十方賢聖皆入此宗。如何是此宗。師曰。十方賢聖皆入。問如何是佛向上人。師曰。方便呼為佛。問聲色兩字什麼人透得。師卻謂眾曰。諸上座。且道遮箇僧還透得也未。若會此問處透聲色即不難。問求佛知見何路最徑。師曰。無過此。問瑞草不凋時如何。師曰。謾語。問大眾雲集請師頓決疑網。師曰。寮舍內商量茶堂內商量。問雲開見日時如何。師曰。謾語真箇。問如何是沙門所重處。師曰。若有纖毫所重即不名沙門。問千百億化身於中如何是清淨法身。師曰。總是。問簇簇上來師意如何。師曰。是眼不是眼。

(The Master continued:) If you turn it around, how then can you get it right? Do you understand? Do not just go on reciting the notebooks like that. What use is that?" A monk asked, "How can one disclose it so as to accord with the Way?" The Master said, "When you disclose it, then it does not accord with the Way." He asked, "What is it like when the six sense-bases do not know sound?" The Master said, "Your family is a whole crowd." The Master also said, "How will you understand? Do not say that coming to ask like this is not obtaining your Way. The six sense-bases do not know sound: the eye-base does not know sound, the ear-base does not know sound. If the root is fundamentally there, how can one understand it as unobtainable? The ancients said, 'Apart from sound and form, one clings to sound and form; apart from names, one clings to names.' Therefore, those cultivated in the Heaven of No-Thought through eight myriads of great kalpas, when one morning they fall and decline, all affairs are just as before. This is because they do not know the true root and reality. Practicing in stages, three births and sixty kalpas; four births and a hundred kalpas. Thus it goes straight until the fruit of the three asaṃkhyeyas is perfected. The ancients still said, 'It is not as good as one thought of dependent origination and non-arising, surpassing the views of the three vehicles' provisional learning and so on.' They also said, 'A snap of the fingers perfects the eight myriad gates; in a single instant the three asaṃkhyeya kalpas are extinguished.' One must also investigate this. If one practices like this, how much effort is used?" A monk asked, "I do not ask about the finger; what is the moon?" The Master said, "Which is that finger about which you do not ask?" Another monk asked, "I do not ask about the moon; what is the finger?" The Master said, "The moon." He said, "The student asks about the finger. Why does the Reverend answer with the moon?" The Master said, "Because you asked about the finger." The ruler of the state of Jiangnan revered the Master's Way, welcomed him to reside in Bao'en Chan Monastery, and bestowed on him the title Chan Master Jinghui. The Master ascended the hall and said to the assembly, "The ancients said, 'I stand and wait for you to see.' This mountain monk now sits and waits for you to see. Is there any principle in this or not? Which is intimate, which is distant? Try to decide and see." He asked, "The great bell has just been struck, the great assembly gathers like clouds. Please, Master, be thus." (The base text has "xi.") The Master said, "Does the great assembly understand? How does your understanding compare?" He asked, "What is the family style of the ancient Buddhas?" The Master said, "Where is it that you do not see enough?" He asked, "In the twelve hours, how should one practice so as to accord with the Way?" The Master said, "A mind of taking and rejecting becomes clever falsity." He asked, "When the ancients transmitted the robe, to whom was it recorded?" The Master said, "Where do you see the ancients transmitting the robe?" He asked, "The sages and worthies of the ten directions all enter this school. What is this school?" The Master said, "The sages and worthies of the ten directions all enter." He asked, "What is the person above the Buddha?" The Master said, "Conveniently he is called Buddha." He asked, "Who can penetrate the two words 'sound and form'?" The Master then said to the assembly, "All you venerable ones, just say: does this monk penetrate them or not? If you understand this question, penetrating sound and form is not difficult." He asked, "Seeking the Buddha's knowledge and vision, which path is most direct?" The Master said, "There is none beyond this." He asked, "What is it like when the auspicious grass does not wither?" The Master said, "Deceptive words." He asked, "The great assembly gathers like clouds. Please, Master, suddenly cut the net of doubt." The Master said, "Discussed in the quarters, discussed in the tea hall." He asked, "What is it like when the clouds open and the sun appears?" The Master said, "Deceptive words, truly." He asked, "What is the place that a monk values?" The Master said, "If there is the slightest thing valued, then one is not called a monk." He asked, "Among the hundreds of thousands of millions of transformation bodies, what is the pure Dharma body?" The Master said, "All of them." He asked, "Clustered together they come up; what is the Master's meaning?" The Master said, "It is the eye, it is not the eye."

問全身是義請師一決。師曰。汝義自破。問如何是古佛心。師曰。流出慈悲喜捨。問百年暗室一燈能破。如何是一燈。師曰。論什麼百年。問如何是正真之道。師曰。一願也教汝行二願也教汝行。問如何是一真之地。師曰。地則無一真。曰如何卓立。師曰。轉無交涉。問如何是古佛。師曰。即今也無嫌處。問十二時中如何行履。師曰。步步踏著。問古鏡未開如何顯照。師曰。何必再三。問如何是諸佛玄旨。師曰。是汝也有。問承教有言。從無住本立一切法。如何是無住本。師曰。形興未質名起未名。問亡僧衣眾僧唱。祖師衣什麼人唱。師曰。汝唱得亡僧什麼衣。問蕩子還鄉時如何。師曰。將什麼奉獻。曰無有一物。師曰。日給作麼生。師後遷住清涼。上堂示眾曰。出家人但隨時及節。便得寒即寒熱即熱。欲知佛性義當觀時節因緣。古今方便不少。不見石頭和尚因看肇論雲。會萬物為己者。其唯聖人乎。他家便道。聖人無己靡所不己。有一片言語喚作參同契。末上雲。竺土大僊心無過此語也。中間也只隨時說話。上座今欲會萬物為己去。蓋為大地無一法可見。他又囑人云。光陰莫虛度。適來向上座道。但隨時及節便得。若也移時失候。即是虛度光陰。於非色中作色解。上座於非色中作色解。即是移時失候。且道色作非色解。還當不當。上座若恁麼會便是沒交涉。正是痴狂兩頭走有什麼用處。上座但守分隨時過好珍重。問如何是清涼家風。師曰。汝到別處但道到清涼來。問如何得諸法無當去。師曰。什麼法當著上座。曰爭奈日夕何。師曰。閑言語。問觀身如幻化觀內亦復然時如何。師曰。還得恁麼也無。問要急相應唯言不二。如何是不二之言。師曰。更添些子得麼。問如何是法身。師曰。遮箇是應身。問如何是第一義。師曰。我向汝道是第二義。師問修山主。毫氂有差天地懸隔。兄作麼生會。修曰。

Someone asked: "The whole body is the meaning; please, Master, decide it for me." The Master said: "Your meaning breaks itself." Someone asked: "What is the mind of the ancient Buddhas?" The Master said: "It flows out as compassion, joy, and equanimity." Someone asked: "A hundred years in a dark room—one lamp can break it. What is the one lamp?" The Master said: "Why speak of a hundred years?" Someone asked: "What is the true and correct path?" The Master said: "With one vow I also teach you to walk; with two vows I also teach you to walk." Someone asked: "What is the ground of the one truth?" The Master said: "As for the ground, there is not one truth." He said: "How does one stand out erect?" The Master said: "Turning around, there is no relation." Someone asked: "What is the ancient Buddha?" The Master said: "Even now there is no place of aversion." Someone asked: "How should one practice and walk during the twelve periods of the day?" The Master said: "Step by step, tread upon it." Someone asked: "Before the ancient mirror is opened, how does it manifest illumination?" The Master said: "Why must you ask three or four times?" Someone asked: "What is the profound purport of all Buddhas?" The Master said: "You also have it." Someone asked: "According to the teachings, there is a saying: 'From the root of non-abiding, all dharmas are established.' What is the root of non-abiding?" The Master said: "Form arises before it is substantial; names arise before they are named." Someone asked: "When a deceased monk's robe is chanted over by the assembly of monks, whose robe does the ancestral teacher chant over?" The Master said: "What robe of a deceased monk can you chant over?" Someone asked: "When a wanderer returns to his home village, what then?" The Master said: "What will you offer?" He said: "There is not a single thing." The Master said: "What will you do for daily provisions?" The Master later moved to reside at Qingliang. Ascending the hall to instruct the assembly, he said: "Renunciants should simply accord with the time and the season. Then when cold, be cold; when hot, be hot. If you wish to know the meaning of Buddha-nature, you should observe the causes and conditions of the season. There are many expedients, ancient and modern. Have you not seen how Master Shitou, on reading the Zhaolun, said: 'One who can identify all things with himself—is that not only the sage?' That house then said: 'The sage has no self, and nothing is not himself.' There is a piece of speech called the Cantong Qi. At the end it says: 'The mind of the great immortal of the Indian land—nothing exceeds these words.' In the middle it is also just speaking according to the time. You upadhyayas now wish to identify all things with yourselves, going so far as to say that in the whole great earth not a single dharma can be seen. He also instructed people, saying: 'Do not let time pass in vain.' Just now I said to the upadhyayas: simply accord with the time and season and it is attained. If you shift the time and miss the season, then you are letting time pass in vain. In what is not form, you produce an understanding of form. If you upadhyayas, in what is not form, produce an understanding of form, then you shift the time and miss the season. But tell me: when form produces an understanding of non-form, is it still appropriate or not? If you upadhyayas understand it in that way, then you are completely unrelated. This is precisely the mad and foolish running to both ends—what use is it? Upadhyayas, just keep to your portion and pass the time according to circumstances. Take care." Someone asked: "What is the family style of Qingliang?" The Master said: "When you go elsewhere, just say you came to Qingliang." Someone asked: "How can one attain that all dharmas are not opposed?" The Master said: "What dharma is opposed to the upadhyaya?" He said: "What is to be done about day and night?" The Master said: "Idle words." Someone asked: "When observing the body as illusory transformation, and observing the inner as also thus, what then?" The Master said: "Can you still be like that or not?" Someone asked: "For urgent correspondence, only the word 'non-dual.' What is the word of non-duality?" The Master said: "Can you add a little more?" Someone asked: "What is the dharma-body?" The Master said: "This is the response-body." Someone asked: "What is the first principle?" The Master said: "When I tell you, it is the second principle." The Master asked the head monk Xiu: "A hairsbreadth's difference, and heaven and earth are far apart. How do you understand this, brother?" Xiu said:

毫氂有差天地懸隔。師曰。恁麼會又爭得。修曰。和尚如何。師曰。毫氂有差天地懸隔。修便禮拜(東禪齊拈雲。山主恁麼秖對。為什麼不肯。及乎再請益。法眼亦只恁麼道。便得去。且道疑訛在什麼處。若看得透。道上坐有來由)師與悟空禪師向火拈起香匙問悟空雲。不得喚作香匙。兄喚作什麼。悟空雲。香匙。師不肯。悟空卻後二十餘日方明此語(東禪齊拈雲。叢林中總道。悟空好語。法眼須有此語。若恁麼會還夢見也未。除此外別作麼生會法眼意。上坐既不喚作香匙。喚作什麼。別下一轉子看。要知上坐平生眼)因僧齋前上參。師以手指簾。時有二僧同去捲簾。師曰。一得一失(東禪齊拈雲。上坐且作麼生會。有云。為伊不明旨。便去捲簾。亦有道指者即會。不指而去者即失。恁麼會還可不可。既不許恁麼會。且問上坐阿那箇得阿那箇失)因雲門問僧。什麼處來。雲江西來。雲門雲。江西一隊老宿寱語住也未。僧無對。僧問師。不知雲門意作麼生。師曰。大小雲門被遮僧勘破。師問僧。什麼處來。曰道場來。師曰。明合暗合。僧無語。師令僧取土添蓮盆。僧取土到。師曰。橋東取橋西取。曰橋東取。師曰是真實是虛妄。師問僧。什麼處來。曰報恩來。師曰。眾僧還安否。曰安。師曰。吃茶去。師問僧。什麼處來。曰泗州禮拜大聖來。師曰。今年出塔否。曰出。師卻問傍僧曰。汝道伊到泗州不到。師問寶資長老。古人道。山河無隔礙光明處處透。作麼生是處處透底光。資曰。東畔打羅聲(歸宗柔別雲和尚擬隔礙)師指竹問僧。還見麼。曰見。師曰。竹來眼裡眼到竹邊。僧曰總不恁麼(法燈別雲。當時但擘眼向師。歸宗別雲。和尚只是不信某甲)有俗士獻師畫障子。師看了問曰。汝是手巧心巧。曰心巧。師曰。那箇是汝心。俗士無對(歸宗代雲。某甲今日卻成容易)僧問。如何是第二月。師曰。

(Xiushan Zhu continued:) "A hairsbreadth's difference, and heaven and earth are far apart." The Master said, "If you understand it that way, how can you get it?" Xiu said, "How about you, Reverend?" The Master said, "A hairsbreadth's difference, and heaven and earth are far apart." Xiu then bowed. (Dongchan Qi commented: "Shanzhu answered in that way. Why did he not approve? And when he further sought instruction, Fayan likewise spoke in just that way, and then he was able to get it. Now tell me, where is the doubt and error? If one can see through this, one can say this elder has a source.") The Master and Chan Master Wukong were by the fire. He picked up a incense spoon and asked Wukong, "You must not call this a incense spoon. What do you call it, brother?" Wukong said, "A incense spoon." The Master did not approve. Only after more than twenty days did Wukong understand these words. (Dongchan Qi commented: "Throughout the monasteries everyone says, 'Wukong had good words. Fayan must have had these words.' If one understands it that way, has one even dreamed of it? Apart from this, how else would you understand Fayan's meaning? Since the elder did not call it a incense spoon, what did he call it? Come, try turning out another phrase. If you want to know this elder's ordinary eye.") Because a monk came to pay respects before the meal, the Master pointed at the blind with his finger. At that time two monks went together to roll up the blind. The Master said, "One gains, one loses." (Dongchan Qi commented: "Elders, how would you understand this? Some say, 'Because he did not understand the purport, he went to roll up the blind.' Some also say, 'The one who was pointed at understands; the one who went without being pointed at loses.' If you understand it that way, is it acceptable or not? Since such understanding is not approved, I ask you, elders: which one gained, which one lost?") Because Yunmen asked a monk, "Where have you come from?" He said, "I have come from Jiangxi." Yunmen said, "Has that bunch of old teachers in Jiangxi stopped their sleep-talking or not?" The monk had no reply. The monk asked the Master, "I wonder what Yunmen's meaning was." The Master said, "Great Yunmen was seen through by this monk." The Master asked a monk, "Where have you come from?" He said, "I have come from the Bodhimanda." The Master said, "Clearly joined, secretly joined." The monk was speechless. The Master ordered a monk to fetch soil to add to the lotus basin. The monk brought the soil. The Master said, "Fetch it east of the bridge, fetch it west of the bridge." He said, "I fetched it east of the bridge." The Master said, "This is true, this is false." The Master asked a monk, "Where have you come from?" He said, "I have come from Bao'en." The Master said, "Are the monks well?" He said, "Well." The Master said, "Go drink tea." The Master asked a monk, "Where have you come from?" He said, "I have come from Sizhou after worshipping the Great Sage." The Master said, "Did he come out of the stupa this year?" He said, "He came out." The Master then asked a monk beside him, "What do you say: did he reach Sizhou or not?" The Master asked Elder Baozi, "The ancients said, 'Mountains and rivers have no obstruction; light shines through everywhere.' What is the light that shines through everywhere?" Zi said, "The sound of beating the gong on the east side." (Guizong Rou had an alternate saying: "The Reverend is about to be obstructed.") The Master pointed at bamboo and asked a monk, "Do you see it?" He said, "I see it." The Master said, "The bamboo comes into the eye, the eye goes to the bamboo's side." The monk said, "Not at all like that." (Fadeng had an alternate saying: "At that time I would just have glared at the Master." Guizong had an alternate saying: "The Reverend simply did not believe me.") A layman presented the Master with a painted screen. The Master looked at it and asked, "Are you skillful with your hands or skillful with your mind?" He said, "Skillful with my mind." The Master said, "Which is your mind?" The layman had no reply. (Guizong said in his place: "Today I have instead become easy.") A monk asked, "What is the second moon?" The Master said, "

森羅萬象。曰如何是第一月。師曰。萬象森羅師緣被於金陵。三坐大道場朝夕演旨。時諸方叢林鹹遵風化。異域有慕其法者涉遠而至。玄沙正宗中興於江表。師調機順物斥滯磨昏。凡舉諸方三昧。或入室呈解。或叩激請益。皆應病與藥隨根悟入者不可勝紀。以周顯德五年戊午七月十七日示疾。國主親加禮問。閏月五日剃髮沐身告眾訖跏趺而逝。顏貌如生。壽七十有四。臘五十四。城下諸寺院具威儀迎引。公卿李建勳已下素服奉全身於江寧縣丹陽鄉起塔。諡大法眼禪師。塔曰無相。嗣子天台山德韶(吳越國師)文遂(江南國導師)慧炬(高麗國師)等一十四人。先出世並為王侯禮重。次龍光泰欽等四十九人。後開法各化一方。如本章敘之。後因門人行言署玄覺導師。請重諡大智藏大導師。三處法集及著偈頌真讚銘記詮注等凡數萬言。學者繕寫傳布天下。

(The master continued:) "The myriad phenomena are arrayed." Someone said, "What is the first moon?" The master said, "The myriad phenomena are arrayed." The master's karmic connections were in Jinling. He sat at three great bodhimandas, expounding the purport morning and evening. At that time, all the monasteries of various regions respectfully followed his transformative influence. Those from foreign lands who admired his Dharma crossed long distances to arrive. The authentic lineage of Xuansha was revived in the Jiangbiao region. The master adjusted his methods to accord with beings, driving out stagnation and polishing away delusion. Whenever he brought up the samadhis of various regions, some entered his chamber to present their understanding, some knocked to stimulate and seek his aid—he invariably gave medicine according to the illness, and those who awakened and entered according to their faculties could not be fully recorded. On the seventeenth day of the seventh month of the wuwu year, the fifth year of Xiande of the Zhou dynasty, he showed illness. The ruler of the state personally paid respects and inquired after him. On the fifth day of the intercalary month, he shaved his head and bathed, announced to the assembly, and then sat cross-legged and passed away. His countenance was as in life. His age was seventy-four; his dharma-years, fifty-four. All the monasteries below the city prepared full ceremonial to receive and escort him. From the minister Li Jianxun downward, officials wore plain garments and escorted his whole body to Jiangning County, Danyang Township, where a stupa was erected. His posthumous title was Great Dharma Eye Chan Master; the stupa was called Wuxiang (No Mark). His dharma heirs were Tiantai Mountain Deshao (State Preceptor of Wuyue), Wensui (State Preceptor of Jiangnan), Huiju (State Preceptor of Goryeo), and others, fourteen in all. Those who first went out into the world were all honored by kings and marquises. Next were Longguang Taiqin and others, forty-nine in all, who later opened the Dharma and each transformed a region, as narrated in their own chapters. Later, because his disciple Xingyan was appointed Xuajue Daoshi, a request was made to posthumously confer the additional titles Great Wisdom Treasury and Great Daoshi. His Dharma assemblies in three places, as well as his composed verses, true praises, inscriptions, annotations, and expositions, totaled tens of thousands of words. Students copied and transmitted them, spreading them throughout the world.

襄州清谿山洪進禪師(曾住鄧州谷口)在地藏時居第一座。一日有二僧禮拜。地藏和尚曰。俱錯。二僧無語。下堂請益修山主。修曰。汝自巍巍堂堂。卻禮拜擬問他人。豈不是錯。師聞之不肯。修乃問曰。未審上座作麼生。師曰。汝自迷暗焉可為人。修憤然上法堂請益地藏。地藏指廊下曰。典座入庫頭去也。修乃省過。又一日師問修山主曰。明知生是不生之性。為什麼為生之所留。修曰。筍畢竟成竹去。如今作篾使還得麼。師曰。汝向後自悟去。曰紹修所見只如此。上坐意旨如何。師曰。遮箇是監院房。那箇是典座房。修禮謝。師住後有僧問。眾盲摸象各說異端。忽遇明眼人又作麼生。師曰。汝但舉似諸方。師經行次眾僧隨從。乃謂眾曰。古人有什麼言句大家商量。時有從漪上座出眾擬問次。師曰。遮勿毛驢。漪渙漪然省悟(漪後住天平山)。

Chan Master Hongjin of Qingxi Mountain in Xiangzhou (formerly abiding at Gukou in Dengzhou) held the position of First Seat when he was at Dizang's place. One day two monks came to pay homage. Dizang the Elder said, "Both are wrong." The two monks were speechless. They descended from the hall and sought clarification from Mountain Chief Xiu. Xiu said, "You are yourself towering and majestic—yet you bow and pay homage intending to question others. Is that not wrong?" When the master heard this, he did not approve. Xiu then asked, "I wonder what the Senior Seat's understanding is." The master said, "You are yourself deluded and benighted—how can you be a teacher of others?" Xiu angrily went up to the Dharma hall to seek clarification from Dizang. Dizang pointed down the corridor and said, "The Temple Administrator has gone into the storehouse keeper's place." Xiu then recognized his fault. Another day the master asked Mountain Chief Xiu, "You clearly know that birth is the nature of non-birth. Why are you still detained by birth?" Xiu said, "A bamboo shoot will after all become bamboo. Can it be used as bamboo splints right now?" The master said, "You will understand for yourself later." Xiu said, "What Shaoxiu sees is only this. What is the Senior Seat's purport?" The master said, "This is the Monastic Manager's room. That is the Temple Administrator's room." Xiu bowed in gratitude. After the master took up residence, a monk asked, "The blind multitude each touch the elephant and each speak of a different aspect. If one suddenly meets a clear-eyed person, what then?" The master said, "Just bring it up to the various regions." Once when the master was doing walking meditation, a crowd of monks followed him. He then said to the assembly, "What sayings did the ancients have? Let everyone discuss." At that time, the Senior Seat Congyi came out of the assembly and was about to ask a question when the master said, "This moldy donkey!" Yi was suddenly awakened. (Yi later resided at Tianping Mountain.)

昇州清涼院休復悟空禪師北海人。姓王氏。幼出家十九納戒。嘗自謂曰。苟尚能詮則為滯筏。將趣凝寂復患墮空。既進退莫決。捨二何之。乃參尋宗匠緣會地藏和尚(法眼章述之)後繼法眼住撫州崇壽。甲辰歲江南國主創清涼大道場延請居之。上堂示眾曰。古聖才生下便周行七步目顧四方雲。天上天下唯我獨尊。他便有遮箇方便奇特。只如諸上座初生下時有箇什麼奇特。試舉看。若道無即對面諱卻。若道有又作麼生通得箇消息。還會麼。上座幸然有奇特事。因什麼不知去。珍重。僧問如何是佛。師曰。汝是眾生。曰還肯也無。師曰。虛施此問。問如何是西來意。師曰。汝道此土還有麼。問省要處乞師一言。師曰。珍重。問如何是道。師曰。本來無一物何處有塵埃。僧禮拜。師曰。莫錯會。問如何是一塵入正受。師曰。色即空。曰如何是諸塵三昧起。師曰。空即色。問諸餘即不問。如何是悟空一句。師曰。兩句也。問牛頭未見四祖時為什麼百鳥銜華。師曰。未見四祖。曰見後為什麼不銜華。師曰。見四祖。問如何是自己事。師曰。幾處問人來。問古人得箇什麼即便休歇去。師曰。汝得箇什麼即不休歇去。問如何是學人出身處。師曰。千般比不得萬般況不及。曰請和尚道。師曰。古亦有今亦有問如何是亡僧面前觸目菩提。師曰。問取髑髏後人問。如何是諸佛本源。師曰。汝喚什麼作諸佛。問雨華動地始起雷音。未審和尚此日稱揚何事。師曰。向上座道什麼。曰恁麼即得遇清涼也。師曰。實即得。問毒龍奮迅萬象同然時如何。師曰。爾什麼處得遮箇問頭。師平日居方丈唯毳一襪。每哂同參法眼多為偈頌。晉天福八年癸卯十月朔日遣僧往報恩院。命法眼禪師至方丈囑付。又致書辭國主。取三日夜子時入滅。國主屢遣使候問。令本院至時擊鍾及期大眾並集。師端坐警眾曰。無棄光影語絕告寂。

Chan Master Xiufu Wukong of Qingliang Yuan in Shengzhou was a man of Beihai. His surname was Wang. He left home as a child and received the precepts at nineteen. He once said to himself: "If one still values what can be explained, then one is stuck on a raft. If one is about to proceed to profound stillness, one again fears falling into emptiness. Since advance and retreat cannot be decided, if one abandons both, where does one go?" He then visited and sought out masters of the tradition, and when conditions met with Elder Dizang (the Fayen chapter recounts this), afterward he succeeded Fayen and resided at Chongshou in Fuzhou. In the jiachen year, the ruler of the state of Jiangnan established the great Qingliang Way-place and invited him to dwell there. Ascending the hall to instruct the assembly, he said: "The ancient sages, as soon as they were born, walked seven steps in a circle, looked around in the four directions, and said, 'Above heaven and below heaven, I alone am honored.' They had this sort of skillful wonder. But what wonder do all you venerable ones have when first born? Try and bring it up for me. If you say you have none, then you are denying it to your face. If you say you have, then how do you get through with a message? Do you understand? Venerable ones, fortunately you have a wondrous matter. Why do you not know where it goes? Take care." A monk asked: "What is the Buddha?" The Master said: "You are a sentient being." [The monk] said: "Do you also acknowledge this or not?" The Master said: "You are vainly putting this question." He asked: "What is the meaning of the coming from the West?" The Master said: "You tell me: does this land still have it?" He asked: "For an essential point, I beg the Master for a word." The Master said: "Take care." He asked: "What is the Way?" The Master said: "Originally there is not a single thing; where could dust ever be?" The monk bowed. The Master said: "Do not misunderstand." He asked: "What is it when one mote enters correct reception?" The Master said: "Form is emptiness." He said: "What is it when the samadhi of all motes arises?" The Master said: "Emptiness is form." He asked: "I do not ask about all the rest. What is the one phrase of Wukong?" The Master said: "Two phrases too." He asked: "Why did a hundred birds carry flowers when Niutou had not yet seen the Fourth Patriarch?" The Master said: "He had not yet seen the Fourth Patriarch." He said: "Why did they not carry flowers after he saw him?" The Master said: "He had seen the Fourth Patriarch." He asked: "What is one's own matter?" The Master said: "How many places have you come from to ask people?" He asked: "What did the ancients attain that they then immediately ceased and rested?" The Master said: "What have you attained that you do not cease and rest?" He asked: "What is the place from which a student emerges?" The Master said: "A thousand kinds cannot compare; ten thousand kinds cannot match." He said: "Please, Master, say it." The Master said: "The ancients also had it; the present also has it." He asked: "What is it when, before a dead monk, the eye meets bodhi?" The Master said: "Ask the person after the skull." He asked: "What is the root source of all Buddhas?" The Master said: "What do you call all Buddhas?" He asked: "When flowers rain and the earth shakes, only then does the thunder voice arise. May we ask, Master, what matter are you proclaiming today?" The Master said: "What are you saying to the venerable one?" He said: "If so, then one may meet Qingliang." The Master said: "In truth, one may." He asked: "When the poisonous dragon rouses itself and the ten thousand phenomena are all thus, what then?" The Master said: "Where did you get this question?" The Master ordinarily dwelt in the abbot's quarters with only one felt sock. He often smiled at his fellow student Fayen for making many verse praises. On the first day of the tenth month in the guimao year, the eighth year of the Tianfu era of the Jin, he sent a monk to Baoen Yuan. He ordered Chan Master Fayen to come to the abbot's quarters and entrusted matters to him. He also sent a letter taking leave of the ruler of the state. He set the time of his entry into nirvana for the third watch of the night on the third day. The ruler of the state repeatedly sent envoys to inquire after him. He ordered the monastery to strike the bell at that time. When the time arrived, the great assembly all gathered. The Master sat upright, warned the assembly, and said: "Do not abandon the light and shadow." When the words ended, he announced his quiescence.

時國主聞鍾登高臺遙禮清涼。深加哀慕仍致祭。茶毘收舍利建塔。

At that time the ruler of the state heard the bell, ascended a high terrace, and from afar paid homage to Qingliang. Deeply adding grief and longing, he still made offerings. After cremation, his relics were collected and a stupa was built.

撫州龍濟山主紹修禪師。初與大法眼禪師同參地藏。所得謂已臻極。暨同辭至建陽。途中譚次法眼忽問曰。古人道。萬象之中獨露身。是撥萬象不撥萬象。師曰。不撥萬象。法眼曰。說什麼撥不撥。師懵然卻迴地藏。地藏問曰。子去未久何以卻迴。師曰。有事未決豈憚跋涉山川。地藏曰。汝跋涉許多山川也還不惡。師未喻旨乃問曰。古人道。萬象之中獨露身意旨如何。地藏曰。汝道古人撥萬象不撥萬象。師曰。不撥。地藏曰。兩箇也。師駭然沈思而卻問曰。未審古人撥萬象不撥萬象。地藏曰。汝喚什麼作萬象。師方惺悟。再辭地藏覲於法眼。法眼語意與地藏開示前後如一。故法眼先住撫州崇壽大振宗風。師後居龍濟山不務聚徒。而學者奔至。師上堂示眾曰。具足凡夫法凡夫不知。具足聖人法聖人不會。聖人若會即是凡夫。凡夫若知即是聖人。此兩語一理二義。若人辨得不妨於佛法中有箇入處。若辨不得莫道不疑。問見色便見心。露柱是色如何是心。師曰。幸然未會且莫詐明頭。問如何得出三界。師曰。汝恁麼問不妨出得三界。問當陽舉唱誰是委者。師曰。非汝不委。問如何是萬法主。師曰。喚什麼作萬法。問教雲。須彌納芥子芥子納須彌。如何是須彌。師曰。穿破汝心。曰如何是芥子。師曰。塞卻汝眼。曰如何納。師曰。把將須彌與芥子來。曰前言何在。師曰。前有什麼言。師有時示眾曰。聲色不到病在見聞。言詮不及過在唇舌。僧問。離卻聲色請和尚道。師曰。聲色裡問將來。問如何是學人心。師曰。阿誰恁麼問。問劫火洞然大千俱壞。未審這箇還壞也無。師曰。不壞。曰為什麼不壞。師曰。為同於大千。問如何是觸目菩提。師曰。特地令人愁。問如何是西來意。師曰。待汝問西來意。我即向汝道。問巨夜之中以何為眼。師曰暗。問纖毫不隔為什麼覷之不見。師曰。作家弄影漢。問古鏡未磨時如何。

Chan Master Shaoxiu, the mountain chief of Longji Mountain in Fuzhou. Initially, together with Chan Master Dafayan, he studied under Dizang. What he had attained he considered to have reached the ultimate. When together they took leave and arrived at Jianyang, while talking on the road, Fayan suddenly asked, saying: "The ancients said, 'Amid the myriad phenomena, one body alone is revealed.' Is this setting aside the myriad phenomena or not setting aside the myriad phenomena?" The Master said: "Not setting aside the myriad phenomena." Fayan said: "Why speak of setting aside or not setting aside?" The Master was bewildered and returned to Dizang. Dizang asked, saying: "You have not been gone long—why have you come back?" The Master said: "There is a matter I have not settled; how could I shrink from traveling over mountains and rivers?" Dizang said: "You have traveled over many mountains and rivers, and still that is not bad." The Master did not understand the purport, so he asked, saying: "The ancients said, 'Amid the myriad phenomena, one body alone is revealed.' What is the meaning?" Dizang said: "You say: did the ancients set aside the myriad phenomena or not set aside the myriad phenomena?" The Master said: "Not set aside." Dizang said: "Two of them." The Master was startled, pondered, and then asked, saying: "I do not yet understand whether the ancients set aside the myriad phenomena or not set aside the myriad phenomena." Dizang said: "What do you call the myriad phenomena?" The Master then awakened. He again took leave of Dizang and went to visit Fayan. Fayan's words and meaning were the same as Dizang's instruction, before and after as one. Therefore Fayan first resided at Chongshou in Fuzhou and greatly roused the school's style. The Master later dwelled on Longji Mountain and did not seek to gather disciples, yet learners rushed to him. The Master ascended the hall and addressed the assembly, saying: "One complete in the dharmas of an ordinary man—an ordinary man does not know it. One complete in the dharmas of a sage—a sage does not understand it. If a sage understands it, he is then an ordinary man. If an ordinary man knows it, he is then a sage. These two sayings are one principle and two meanings. If a person can discern this, it is no hindrance to having a place to enter in the Buddhadharma. If he cannot discern it, do not say he is not doubtful." Someone asked: "Seeing form, one then sees mind. The exposed pillar is form—what is mind?" The Master said: "Fortunately you have not yet understood; for now, do not pretend to be clear-headed." Someone asked: "How can one get out of the three realms?" The Master said: "If you ask like that, it is no hindrance to getting out of the three realms." Someone asked: "When one raises and sings in full sunlight, who is the one who understands?" The Master said: "It is not that you do not understand." Someone asked: "What is the lord of the myriad dharmas?" The Master said: "What do you call the myriad dharmas?" Someone asked: "The teachings say: Mount Sumeru contains a mustard seed; a mustard seed contains Mount Sumeru. What is Mount Sumeru?" The Master said: "It pierces through your mind." He said: "What is a mustard seed?" The Master said: "It blocks up your eyes." He said: "How do they contain?" The Master said: "Bring Mount Sumeru and the mustard seed here." He said: "Where is what was said before?" The Master said: "What words were there before?" At times the Master addressed the assembly, saying: "Where sound and form do not reach, the fault lies in seeing and hearing. Where words and explanations do not reach, the fault lies in lips and tongue." A monk asked: "Apart from sound and form, please, Master, speak." The Master said: "Ask coming from within sound and form." Someone asked: "What is the mind of the learner?" The Master said: "Who asks like that?" Someone asked: "When the kalpa-fire blazes and the great thousand are all destroyed, does this one also perish or not?" The Master said: "It does not perish." He said: "Why does it not perish?" The Master said: "Because it is the same as the great thousand." Someone asked: "What is the bodhi that meets the eye?" The Master said: "Especially it makes one grieve." Someone asked: "What is the meaning of the coming from the west?" The Master said: "Wait until you ask about the meaning of the coming from the west; then I will tell you." Someone asked: "In the great night, what is used as the eye?" The Master said: "Darkness." Someone asked: "Not separated by a hair's breadth—why can one not see it?" The Master said: "A fellow who makes shadows in the manner of a master craftsman." Someone asked: "What is it like when the ancient mirror is not yet polished?"

師曰。照破天地。曰磨後如何。師曰。黑似漆。問如何是普眼。師曰。纖毫覷不見。曰為什麼覷不見。師曰。為伊眼太大。問如何是大敗壞底人。師曰。劫壞不曾遷。曰此人還知有佛法也無。師曰。若知有佛法渾成顛倒。曰如何得不顛倒。師曰。直須知有佛法。曰如何是佛法。師曰。大敗壞。問如何是學人常在底心。師曰。還曾問荷玉麼。曰學人不會。師曰。不會夏末問曹山。師著偈頌六十餘首及諸銘論群經略要等。並行於世。

(The Master continued:) "Illuminating and shattering heaven and earth." [Someone] said: "What about after polishing?" The Master said: "Black as lacquer." [Someone] asked: "What is universal eye?" The Master said: "Not a hair's breadth can be seen." [Someone] said: "Why can it not be seen?" The Master said: "Because its eye is too large." [Someone] asked: "What is a person of great ruin?" The Master said: "The kalpa may be destroyed, yet he does not move." [Someone] said: "Does such a person still know whether there is Buddhadharma or not?" The Master said: "If he knows there is Buddhadharma, he is completely inverted." [Someone] said: "How can one not be inverted?" The Master said: "One must simply know there is Buddhadharma." [Someone] said: "What is Buddhadharma?" The Master said: "Great ruin." [Someone] asked: "What is the mind with which the student always abides?" The Master said: "Have you ever asked Heyu?" [Someone] said: "The student does not understand." The Master said: "If you do not understand, at the end of the summer ask Caoshan." The Master composed more than sixty verses and hymns, as well as various inscriptions, treatises, and summaries of the essentials of the group of scriptures. All circulate in the world.

杭州天龍寺秀禪師(先住歲豊)師上堂謂眾曰。諸上座多少無事。十二時中在何世界安身立命。且子細點檢看。何不覓箇歇處。因什麼卻與別人點檢。若恁麼去早落第二頭也。時有僧問。承師有言。恁麼去早落第二頭。學人總不恁麼上來。師如何辨白。師曰。汝卻作家。曰恁麼即今日得遇於師也。師曰。汝且莫詐明頭。問承古有言。二人俱錯。未審古人意旨如何。師曰。汝何不自檢責。曰恁麼即人天有賴也。師曰。汝不妨靈利。本國署清慧大師。

Chan Master Xiu of Tianlong Temple in Hangzhou (formerly abiding at Suifeng). When the Master ascended the hall, he addressed the assembly, saying: "All you venerable ones are so free of affairs. Throughout the twelve hours, in what world do you settle your body and establish your life? You should carefully examine yourselves. Why do you not seek a place of rest? Why instead let others examine you? If you go on like this, you will already fall into the second head." At that time a monk asked: "According to the Master's words, 'going on like this, one already falls into the second head.' If the student does not come up in such a way at all, how does the Master distinguish and clarify?" The Master said: "You are indeed an adept." [The monk] said: "If so, then today I have met the Master." The Master said: "For now, do not feign understanding." [Someone] asked: "According to the ancients, 'both persons are wrong.' I do not yet understand the ancients' intention." The Master said: "Why do you not reprove yourself?" [The monk] said: "If so, then gods and humans have something to rely on." The Master said: "You are certainly sharp." His own country bestowed on him the title Great Master Qinghui.

潞州延慶院傳殷禪師。僧問。見色便見心。燈籠是色那箇是心。師曰。汝不會古人意。曰如何是古人意。師曰。燈籠是心。問若能轉物即同如來。未審轉什麼物。師曰。道什麼。僧擬進語。師曰。遮漆桶。

Chan Master Chuanyin of Yanqing Yuan in Luzhou. A monk asked: "Seeing form, one sees the mind. The lantern is form—which is the mind?" The Master said: "You do not understand the ancients' intention." [The monk] said: "What is the ancients' intention?" The Master said: "The lantern is the mind." [Someone] asked: "If one can turn things, one is the same as the Tathagata. I do not yet understand what thing one turns." The Master said: "What are you saying?" The monk was about to speak further. The Master said: "This lacquer bucket."

衡嶽南臺守安禪師初住江州悟空院。有僧問。人人盡有長安路如何得到。師曰。即今在什麼處。問如何是西來意。師曰。是什麼意。問如何是本來身。師曰。是什麼身。問寂寂無依時如何。師曰。寂寂底聻。師因有頌曰。

Chan Master Shou'an of Nantai in Hengyue, at first abiding at Wukong Yuan in Jiangzhou. A monk asked: "Everyone has the road to Chang'an—how does one reach it?" The Master said: "Where are you right now?" [Someone] asked: "What is the meaning of the coming from the west?" The Master said: "What meaning is it?" [Someone] asked: "What is the original body?" The Master said: "What body is it?" [Someone] asked: "What about when silent and without reliance?" The Master said: "What of that which is silent?" Because of this, the Master had a verse, saying:

南臺靜坐一罏香亙日凝然萬事忘

Sitting quietly at Nantai with one censer of incense, all day long congealed in stillness, ten thousand things forgotten.

不是息心除忘想都緣無事可思量

It is not that I calm the mind and eliminate false thoughts (the base text has "forget-thoughts"), it is simply that there is nothing at all to ponder.

前福州僊宗契符清法大師法嗣

Heirs of the Dharma of Great Master Qingfa, Qifu of Xianzong in former Fuzhou

福州僊宗洞明真覺大師。僧問。拏雲不假風雷便。𤀹浪如何透得身。師曰。何得棄本逐末。

Great Master Zhenjue of Dongming, Xianzong, in Fuzhou. A monk asked: "Grasping the clouds does not depend on wind and thunder for its course. How can one pass through the swift waves?" (In the base text this character follows water; elsewhere in the same book it is written "swift waves.") The Master said: "How can you abandon the root and pursue the branches?"

泉州福清廣法大師行欽。初住雲臺院。師上堂謂眾曰。還有人鑒得出麼。若有人鑒得。是什麼湖裡破草鞋。若也鑒不出。落地作金聲。無事久立。僧問。如何是佛法大意。師曰。諸上座大家道取。問如何是譚真逆俗。師曰。客作漢問什麼。曰如何是順俗違真。師曰。吃茶去。問如何是然燈前。師曰。然燈後。曰如何是然燈後。師曰。然燈前。曰如何是正然燈。師曰。吃茶去。問如何是第二月。師曰。汝問我答。師問僧。汝念什麼經。曰法華經。師曰。彼此話墮。

Xingqin, Great Master Guangfa of Fuqing in Quanzhou. He first resided at Yuntai Monastery. The Master ascended the hall and addressed the assembly, saying: "Is there anyone who can discern it? If there is anyone who can discern it, what is it but a broken straw sandal in the lake? If you cannot discern it, when it falls to the ground it makes a golden sound. Nothing to do—stand for a long while." A monk asked: "What is the great meaning of the Buddha-dharma?" The Master said: "All you elders, each of you speak it." [A monk] asked: "What is it to discuss the true and go against the conventional?" The Master said: "Guest-worker, what are you asking?" [The monk] said: "What is it to follow the conventional and violate the true?" The Master said: "Go drink tea." [A monk] asked: "What is before the kindling of the lamp?" The Master said: "After the kindling of the lamp." [The monk] said: "What is after the kindling of the lamp?" The Master said: "Before the kindling of the lamp." [The monk] said: "What is just when the lamp is being kindled?" The Master said: "Go drink tea." [A monk] asked: "What is the second moon?" The Master said: "You ask, I answer." The Master asked a monk: "What sutra do you recite?" [The monk] said: "The Lotus Sutra." The Master said: "Each of us has fallen into words."

前杭州天龍重機大師法嗣

Heirs of the former Great Master Zhongji of Tianlong in Hangzhou

高麗雪嶽令光禪師。僧問。如何是和尚家風。師曰。分明記取。問如何是諸法之根源。師曰。謝指示。

Chan Master Lingguang of Seorak in Goryeo. A monk asked: "What is the Master's family style?" The Master said: "Record it clearly." [The monk] asked: "What is the root source of all dharmas?" The Master said: "Thank you for pointing it out."

前婺州國泰瑫禪師法嗣

Heirs of the former Chan Master Tao of Guoati in Wuzhou

婺州齊雲寶勝禪師。僧問。如何是齊雲境。師曰。龍潭徹底清烏龜得繼名。曰莫即遮箇便是麼。師曰。道高龍虎伏八僊連太平。問如何是齊雲水。師曰。龍潭常徹底擬問即波瀾。曰莫只遮箇便是麼。師曰。古殿無香煙誰人辨清濁。曰未審深深處如何。師曰。闍梨欲識深深處。直須腳下絕雲生。

Chan Master Baosheng of Qiyun in Wuzhou. A monk asked: "What is the realm of Qiyun?" The Master said: "The dragon pool is thoroughly clear; the black tortoise gains the name in succession." [The monk] said: "Is it not just this that is it?" The Master said: "When the Way is high, dragons and tigers submit; the eight immortals join in great peace." [The monk] asked: "What is the water of Qiyun?" The Master said: "The dragon pool is always thoroughly clear; as soon as you plan to ask, there are waves." [The monk] said: "Is it not just this that is it?" The Master said: "In the ancient hall there is no incense smoke; who can distinguish clear from turbid?" [The monk] said: "I do not yet understand what the profoundly deep place is like." The Master said: "If you, O Acarya, wish to know the profoundly deep place, you must directly cause no cloud to arise beneath your feet."

前福州昇山白龍院道希禪師法嗣

Heirs of the former Chan Master Daoxi of Bailong Monastery on Shengshan in Fuzhou

福州廣平玄旨禪師曾住黃檗。上堂示眾曰。還有人證明麼。若有人證明。亦免孤負上祖埋沒後來。若是尋言數句大藏分明。若是祖宗門中怪及什麼處。恁麼道亦是傍瞥之辭。僧問。如何是廣平境。師曰。地擎名山秀谿連海水清。曰如何是境中人。師曰。汝問我答。問如何是法身體。師曰。廓落虛空絕玷瑕。曰如何是體中物。師曰。一輪明月散秋江。曰未審體與物分不分。師曰。適來道什麼。曰恁麼即不分也。師曰。穿耳胡僧笑點頭。

Chan Master Xuanzhi of Guangping in Fuzhou once resided at Huangbo. He ascended the hall and instructed the assembly, saying: "Is there anyone who can bear witness? If there is anyone who can bear witness, it will also avoid betraying the ancestral patriarchs and burying later generations. If you seek out phrases and count sentences, the great treasury is clear. But in the gateway of the ancestral school, what is strange about it? Speaking thus is also a sidelong glance." A monk asked: "What is the realm of Guangping?" The Master said: "The earth upholds famous mountains in beauty; streams connect to the sea in clarity." [The monk] said: "What is the person in the realm?" The Master said: "You ask, I answer." [The monk] asked: "What is the essence of the dharma body?" The Master said: "Vast and empty, utterly without blemish." [The monk] said: "What is the thing within the essence?" The Master said: "A single wheel of bright moon scatters over the autumn river." [The monk] said: "I do not yet understand whether essence and thing are divided or not." The Master said: "What did I just say?" [The monk] said: "If so, then they are not divided." The Master said: "The ear-pierced barbarian monk laughs and nods."

福州昇山白龍清慕禪師。僧問。如何是白龍密用一機。師曰。汝每日用什麼。曰恁麼即徒勞側聆。禪便喝出。問一切眾生日用而不知。如何是日用底。師曰。別秖對爾爭得。問不責上來聲前一句請師道。師曰。莫是不辨麼。

Chan Master Qingmu of Bailong on Shengshan in Fuzhou. A monk asked: "What is Bailong's one hidden mechanism?" The Master said: "What do you use every day?" [The monk] said: "If so, then listening attentively is in vain." The Master shouted and drove him out. [A monk] asked: "All living beings use it day by day yet do not know it. What is it that is used day by day?" The Master said: "If I separately explain it to you, how could you get it?" [A monk] asked: "Not blaming the above, before the sound, one phrase—please, Master, speak it." The Master said: "Is it not that you do not distinguish?"

福州靈峰志恩禪師。僧問。如何是吹毛劍。師曰。我進前汝退後。曰恁麼即學人喪身命去也。師曰。不打水魚自驚。問如何是佛。師曰。更是阿誰。曰既然如此為什麼迷妄有差殊。師曰。但自不亡羊何須泣岐路。問如何是靈峰境。師曰。萬疊青山如飣出。兩條綠水若圖成。曰如何是境中人。師曰。明明密密密密明明。

Chan Master Zhi'en of Lingfeng in Fuzhou. A monk asked: "What is the hair-cutting sword?" The Master said: "I advance, you retreat." [The monk] said: "If so, then the student loses life and body." The Master said: "Without striking the water, the fish is startled of itself." [A monk] asked: "What is the Buddha?" The Master said: "Who else is it?" [The monk] said: "Since it is so, why are there deluded and false differences?" The Master said: "Simply do not lose the sheep; why weep at the fork in the road?" [A monk] asked: "What is the realm of Lingfeng?" The Master said: "Ten thousand layered green mountains are like offerings set out; two streams of green water seem formed in a painting." [The monk] said: "What is the person in the realm?" The Master said: "Clear and clear, secret and secret, secret and secret, clear and clear."

福州東禪玄亮禪師。僧問。本無迷悟為什麼卻有眾生。師曰。話墮。問祖祖相傳傳法印。師今繼嗣嗣何方。師曰。特謝證明。曰恁麼即白龍當時親受記。今日應聖度迷津。師曰。汝莫錯認定盤星。

Chan Master Dongchan Xuanliang of Fuzhou. A monk asked, "Originally there is neither delusion nor enlightenment; why then are there sentient beings?" The Master said, "The words fall." He asked, "Patriarch after patriarch transmitted the Dharma-seal; whom does the Master now succeed as heir?" The Master said, "I especially thank you for your testimony." He said, "If so, then White Dragon at that time personally received the prediction; today you should save the deluded at the ford." The Master said, "Do not mistake the pole star."

漳州報劬院玄應定慧禪師泉州晉江縣人也。姓吳氏。幼出家於本州開元寺九佛院。稟具探律乘。閱大藏終秩。乃之福州謁白龍希和尚印可心地。卻歸本州清豁。會清豁長老罷唱保福庵。於貴湖一見。以同道相契。豁命檀信於庵之西青陽山創室。請師宴處二十餘載。開寶三年屬泉州帥陳洪進仲子文顥任漳州刺史於水南創大禪苑曰報劬。屢請師住持。固辭不往。師之兄仁濟為軍校。文顥因遣仁濟入山述意勤懇。師不得已出山。時參學四集。僅千五百人隨從入院大啟法筵。僧問。如何是第一義。師曰。如何是第一義。曰學人請益。師何以倒問學人。師曰。汝適來請益什麼。曰第一義。師曰。汝謂之倒問耶。問如何是古佛道場。師曰。今夏堂中千五百僧。陳帥以師之道德聞於太祖皇帝。賜紫衣師號。開寶八年將順世。先七日遺書辭陳守。仍示一偈曰。

Chan Master Xuanying Dinghui of Baoqu Yuan in Zhangzhou was a man of Jinjiang County, Quanzhou. His surname was Wu. In youth he left home at the Nine Buddha Court of Kaiyuan Temple in his prefecture. He received full ordination, explored the Vinaya vehicle, and read the entire Tripitaka. He then went to Fuzhou and paid respects to Reverend White Dragon Xi, who sealed his mind-ground. He returned to Qinghuo in his own prefecture. It happened that Elder Qinghuo had ceased teaching at Baofu An. At Guihu they met once, and as fellow wayfarers they were in harmony. Huo ordered lay patrons to build a chamber on Qingyang Mountain west of the hermitage, and invited the Master to dwell there in ease for more than twenty years. In the third year of Kaibao, Chen Hongjin, the commander of Quanzhou, had his second son Wenhao serve as prefect of Zhangzhou and founded a great meditation grove south of the water called Baoqu. He repeatedly invited the Master to be abbot; the Master firmly declined and did not go. The Master's elder brother Renji was a military officer. Wenhao therefore sent Renji into the mountains to convey his intention earnestly. The Master had no choice but to leave the mountains. At that time students gathered from all directions; nearly one thousand five hundred people followed him into the monastery, and a great Dharma feast was spread. A monk asked, "What is the first principle?" The Master said, "What is the first principle?" He said, "The student seeks instruction; why does the Master instead question the student?" The Master said, "What were you just seeking instruction about?" He said, "The first principle." The Master said, "Do you call that questioning in return?" He asked, "What is the ancient Buddha's practice site?" The Master said, "This summer in the hall there are one thousand five hundred monks." Commander Chen reported the Master's virtue and reputation to Emperor Taizu. He was granted a purple robe and a master's title. In the eighth year of Kaibao, when he was about to accord with the world, seven days beforehand he left a letter taking leave of Prefect Chen. He also showed a verse saying:

今年六十六世壽有延促

This year sixty-six; worldly lifespan has extension or shortening.

無生火熾然有為薪不續

The fire of no-birth blazes; as fuel, conditioned action is not continued.

出谷與歸源一時俱備足

Leaving the valley and returning to the source, at one time all are complete and sufficient.