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

潤州慈雲匡達禪師(已上三十人見錄)

Chan Master Kuangda of Ciyun in Runzhou (the above thirty people are seen in the record)

青原行思禪師第九世上

Ninth generation above of Chan Master Xingsi of Qingyuan

金陵清涼文益禪師法嗣

Dharma heirs of Chan Master Wenyi of Qingliang in Jinling

天台山德韶國師處州龍泉人也。俗姓陳氏。母葉氏。夢白光觸體。因而有娠。及誕尤多奇異。年十五有梵僧勉令出家。十七依本州龍歸寺受業。十八納戒於信州開元寺。梁開平中遊方詣投子山。見大同禪師。乃發心之始。次謁龍牙遁和尚問。雄雄之尊為什麼近之不得。龍牙曰。如火與火。曰忽遇水來又作麼生。龍牙曰汝不會。師又問。天不蓋地不載。此理如何。龍牙曰。合如是。師不喻旨再請垂誨。龍牙曰。道者汝向後自會去。次問疎山曰。百匝千重是何人境界。疎山曰。左搓芒繩縛鬼子。師進曰。不落古今請師說。曰不說。師曰。為什麼不說。曰箇中不辨有無。師曰。師今善說。疎山駭之。師如是歷參五十四善知識。皆法緣未契。最後至臨川謁淨慧禪師。淨慧一見深器之。師以遍涉叢林亦倦於參問。但隨眾而已。一日淨慧上堂有僧問。如何是曹源一滴水。淨慧曰。是曹源一滴水。僧惘然而退。師於坐側豁然開悟。平生疑滯渙若氷釋。遂以所悟聞於淨慧。淨慧曰。汝向後當為國王所師。致祖道光大吾不如也。自是諸方異唱古今玄鍵。與之決擇不留微跡。尋迴本道遊天台山。覩智者顗禪師遺蹤有若舊居。師復與智者同姓。時謂之後身也。初止白沙。時吳越忠懿王以國王子刺台州。嚮師之名延請問道。師謂曰。他日為覇主無忘佛恩。漢乾祐元年戊申王嗣國位。遣使迎之申弟子之禮。有傳天台智者教羲寂者。屢言於師曰。智者之教年祀寖遠慮多散落。今新羅國其本甚備。自非和尚慈力其孰能致之乎。師於是聞於忠懿王。王遣使及齎師之書。往彼國繕寫備足而迴。迄今盛行於世矣。師上堂曰。古聖方便猶如何沙。祖師道。非風幡動仁者心動。斯乃無上心印法門。我輩是祖師門下客。合作麼生會祖師意。莫道風幡不動汝心妄動。莫道不撥風幡就風幡通取。莫道風幡動處是什麼。有云。附物明心不須認物。有云。

National Teacher Deshao of Tiantai Mountain was a man of Longquan in Chuzhou. His secular surname was Chen; his mother was of the Ye clan. She dreamed that a white light touched her body, and thereupon she conceived. At his birth there were especially many marvels. At age fifteen a brahman monk urged him to leave home. At seventeen he received instruction at Longgui Temple in his own prefecture. At eighteen he received the precepts at Kaiyuan Temple in Xinzhou. During the Kaiping era of the Liang he traveled widely and went to Mount Touzi, where he met Chan Master Datong; this was the beginning of his resolve. Next he paid respects to Elder Dun of Longya and asked: "The supremely majestic one—why can one not approach it?" Longya said: "Like fire meeting fire." He said: "If water suddenly comes, then what?" Longya said: "You do not understand." The Master also asked: "Heaven does not cover it, earth does not bear it—what is this principle?" Longya said: "It is just so." The Master did not grasp the purport and again asked for instruction. Longya said: "Daoist, later you will understand on your own." Next he asked Shushan, saying: "A hundred coils and a thousand layers—whose realm is this?" Shushan said: "Twisting a rope of miscanthus on the left to bind a ghost." The Master pressed further: "Not falling into past or present—please, Master, speak." He said: "I do not speak." The Master said: "Why do you not speak?" He said: "In this, one does not distinguish being and nonbeing." The Master said: "The Master now speaks well." Shushan was startled by him. In this way the Master successively consulted fifty-four good spiritual friends, but with none did the Dharma affinity accord. Finally he went to Linchuan and paid respects to Chan Master Jinghui. As soon as Jinghui saw him he deeply esteemed him. The Master, having traveled throughout the monasteries and also grown weary of inquiring, merely followed the assembly. One day Jinghui ascended the hall, and a monk asked: "What is the one drop of water from the Cao source?" Jinghui said: "It is the one drop of water from the Cao source." The monk was bewildered and withdrew. The Master, seated to the side, suddenly opened to awakening. The doubts and blockages of a lifetime melted away like ice. Thereupon he reported what he had awakened to Jinghui. Jinghui said: "Later you will be the teacher of a king. You will cause the ancestral light to flourish greatly; I am not your equal." From then on, the differing utterances of all quarters and the profound keys of ancient and modern times—he adjudicated them with him, leaving no subtle trace. Soon he returned to his own circuit and wandered on Tiantai Mountain. Seeing the traces left by Chan Master Zhiyi, it was as if it were his former dwelling. The Master was also of the same surname as Zhiyi, and people of the time called him a "later incarnation." At first he stayed at Baisha. At that time Zhongyi Wang of Wuyue, as a royal prince, was governor of Taizhou. Hearing of the Master's fame, he invited him and asked about the Way. The Master said to him: "In the future when you are hegemon, do not forget the Buddha's grace." In the first year of the Qianyou era of the Han, the wushen year, the king succeeded to the throne. He sent an envoy to welcome him and extended to him the rites of a disciple. There was one Xi Ji, who transmitted the teachings of Tiantai Zhiyi, and repeatedly said to the Master: "The teachings of Zhiyi, as the years and sacrifices grow distant, are feared to be mostly scattered and lost. Now in the country of Silla its texts are very complete. Were it not for the Master's compassionate power, who could obtain them?" The Master thereupon reported this to Zhongyi Wang. The king sent envoys and, bearing the Master's letter, went to that country, copied them fully, and returned. To this day they flourish in the world. The Master ascended the hall and said: "The expedient means of the ancient sages are like the sands of the Ganges. The ancestral teacher said: It is not the wind and banner moving; it is the benevolent one's mind moving. This is the unsurpassed mind-seal Dharma gate. We are guests under the ancestral teacher's gate. How should we understand the ancestral teacher's meaning? Do not say the wind and banner do not move but your mind moves deludedly. Do not say that without stirring the wind and banner you take them up as the wind and banner. Do not say, where the wind and banner move, what is it? Someone says: Attaching to things to clarify the mind, one need not recognize the things. Someone says:"

色即是空。有云。非風幡動應須妙會。如是解會與祖師意旨有何交涉。既不許如是會。諸上座便合知悉。若於遮裡徹底悟去。何法門而不明。百千諸佛方便一時洞了。更有什麼疑情。所以古人道。一了千明一迷萬惑。上座豈是今日會得一。則明日又不會也。莫是有一分向上事難會。有一分下劣凡夫不會。如此見解設經塵劫。只自勞神乏思無有是處。僧問。諸法寂滅相不可以言宣。和尚如何為人。師曰。汝到諸方更問一遍。曰恁麼即絕於言句去也。師曰。夢裡惺惺。問櫓櫂俱停如何得到彼岸。師曰。慶汝平生。問如何是三種病人。師曰。恰問著。問如何是古佛心。師曰。此問不弱。問如何是六相。師曰。即汝是。問如何是方便。師曰。此問甚當。問亡僧遷化向什麼處去也。師曰。終不向汝道。曰為什麼不向某甲道。師曰。恐汝不會。問一華開五葉。結果自然成。如何是一華開五葉。師曰。日出月明。曰如何是結果自然成。師曰。天地皎然問如何是無憂佛。師曰。愁殺人。問一切山河大地從何而起。師曰。此問從何而來問如何是數起底心。師曰。爭諱得。問如何是第二月。師曰。來處甚分明。曰為什麼不會。師曰。喚什麼作第二月。問如何是沙門眼。師曰。黑如漆。問絕消息時如何。師曰。謝指示。問如何是轉物即同如來。師曰汝喚什麼作物。曰恁麼即同如來也。師曰。莫作野幹嗚。問那吒太子析肉還母析骨還父。然後於蓮華上為父母說法。未審如何是太子身。師曰。大家見上座。問曰。恁麼即大千同一真如性也。師曰。依俙似曲才堪聽。又被風吹將別調中。問六根俱泯為什麼理事不明。師曰。何處不明。曰恁麼即理事俱如也。師曰。前言何在。師有時謂眾曰。大凡言句應須絕滲漏始得。時有僧問。如何是絕滲漏底句。師曰。汝口似鼻孔。問如何是不證一法。師曰。待言語在。曰如何是證諸法。師曰。醉作麼。

(The Master continued:) Form is emptiness. There is a saying: It is not the wind or the banner that moves; one must subtly apprehend it. If you understand it in this way, what connection does it have with the Patriarch's intent? Since such understanding is not permitted, all you venerable ones should know clearly. If you thoroughly awaken here, what Dharma-gate will not be clear? The skillful means of a hundred thousand Buddhas will all be comprehended at once. What doubt could remain? Therefore the ancients said: One awakening and a thousand are clear; one delusion and ten thousand are confused. Are you venerable ones the sort who understand one today and then fail to understand the next day? Do not think there is one part of the upward affair that is hard to understand, and one part that inferior ordinary people cannot understand. With such views, even after dust-calpas, you will only weary your spirit and exhaust your thoughts, with no place of attainment." A monk asked: "The mark of all dharmas is quiescent extinction and cannot be proclaimed in words. How does the Master instruct people?" The Master said: "You go to various places and ask once more." He said: "If so, then one departs from words and phrases." The Master said: "Clear-headed in a dream." He asked: "When both oar and pole are stopped, how does one reach the other shore?" The Master said: "I congratulate you on your whole life." He asked: "What are the three kinds of sick people?" The Master said: "You happen to have asked." He asked: "What is the ancient Buddha's mind?" The Master said: "This question is not weak." He asked: "What are the six marks?" The Master said: "You are it." He asked: "What is skillful means?" The Master said: "This question is very apt." He asked: "Where does a deceased monk go when he passes away?" The Master said: "I will never tell you." He said: "Why will you not tell me?" The Master said: "I fear you will not understand." He asked: "One flower opens five leaves; the fruit naturally forms. What is 'one flower opens five leaves'?" The Master said: "The sun rises and the moon is bright." He said: "What is 'the fruit naturally forms'?" The Master said: "Heaven and earth are luminously clear." He asked: "What is the Worry-Free Buddha?" The Master said: "It kills one with worry." He asked: "From where do all mountains, rivers, and the great earth arise?" The Master said: "From where does this question come?" He asked: "What is the mind that is counted and aroused?" The Master said: "How can it be concealed?" He asked: "What is the second moon?" The Master said: "Its place of origin is very clear." He said: "Why do I not understand?" The Master said: "What do you call the second moon?" He asked: "What is the eye of the sramana?" The Master said: "Black as lacquer." He asked: "What is it like when news is cut off?" The Master said: "Thank you for the instruction." He asked: "What is it to turn things and thereby be the same as the Tathagata?" The Master said: "What do you call a thing?" He said: "If so, then one is the same as the Tathagata." The Master said: "Do not make the cry of a wild jackal." He asked: "Prince Nata dismembered his flesh and returned it to his mother, dismembered his bones and returned them to his father, and then upon a lotus flower preached the Dharma for his parents. I wonder, what is the prince's body?" The Master said: "Everyone sees the venerable one." The questioner said: "If so, then the great thousand worlds are of one same true suchness nature." The Master said: "Vaguely like a tune, just barely worth hearing; then the wind blows it into another mode." He asked: "When the six faculties are all extinguished, why are principle and phenomena not clear?" The Master said: "Where are they not clear?" He said: "If so, then principle and phenomena are both such." The Master said: "Where are the former words?" The Master sometimes said to the assembly: "Generally, words and phrases must be free of leakage to be acceptable." Then a monk asked: "What is a phrase free of leakage?" The Master said: "Your mouth is like a nostril." He asked: "What is not realizing a single dharma?" The Master said: "Wait until there are words." He said: "What is realizing all dharmas?" The Master said: "What are you drunk on?"

師有時謂眾曰。只如山僧恁麼對他諸上座。作麼生體會。莫是真實相為麼。莫是正恁麼時。無一法可證麼。莫是識伊來處麼。莫是全體顯露麼。莫錯會好。如此見解喚作依草附木。與佛法天地懸隔。假饒答話簡辯如懸河。只成得箇顛倒知見。若只貴答話簡辯有什麼難。但恐無益於人翻成賺誤。如上座從前所學。簡辯問答記持說道理極多。為什麼心疑不息。聞古聖方便特地不會。只為多虛少實。上座不如從腳跟下一時覻破看是什麼道理。有多少法門。與上座作疑求解。始知從前所學底事。只知生死根源陰界裡活計。所以古人道。見聞不脫如水裡月。無事珍重。師有偈示眾曰。

The Master sometimes addressed the assembly, saying: "Just as this mountain monk thus faces all you venerable ones—how do you comprehend it? Is it not true mutual response? Is it not precisely at this moment that not a single dharma can be attested? Is it not recognizing where he comes from? Is it not the whole body manifestly revealed? Do not misunderstand! Such views as these are called 'leaning on grass and clinging to trees.' They are as far from the Buddhadharma as heaven is from earth. Even if your answers in dialogue are concise and eloquent as a rushing river, they only amount to inverted knowledge and views. If conciseness and eloquence in answering were what mattered, what difficulty would there be? I only fear it benefits no one and instead becomes a deception. As for what all you venerable ones have studied in the past—concise and eloquent answers, dialogue, memorization and recitation, discoursing on principle—there is a great deal. Why is it that doubt in your mind does not cease? When you hear the ancient sages' skillful means, you especially do not understand. It is only because you have much that is empty and little that is real. Venerable ones, you would do better to see through it all at once from the heels down and look: what principle is this? How many dharma gates are there for you to doubt and seek understanding? Only then will you know the matters you have studied before—you will know only the root source of birth and death, your livelihood within the aggregates and realms. Therefore the ancients said: 'If seeing and hearing are not shed, it is like the moon in water. Nothing to do; take care.'" The Master had a verse to show the assembly, saying:

通玄峰頂不是人間心外無法

The summit of Tongxuan Peak is not the human realm; outside the mind there are no dharmas.

滿目青山

Green mountains fill the eyes.

師後於般若寺開堂說法十二會。第一會師初開堂日示眾雲。一毛吞海。海性無虧。纖芥投鋒。鋒利無動。見與不見。會與不會。唯我知焉。乃有頌曰。

Later, the Master opened the hall and taught the Dharma at Bore Temple over twelve assemblies. On the day of the first assembly, when the Master first opened the hall, he addressed the assembly, saying: "A single hair swallows the sea; the sea's nature suffers no loss. A tiny mustard seed is cast at the point of a blade; the blade's sharpness does not move. Seeing or not seeing, understanding or not understanding—only I know it." Then he had a verse, saying:

暫下高峰已顯揚般若圓通遍十方

Having for a time descended from the high peak, already manifest and renowned; perfect penetration of prajna pervades the ten directions.

人天浩浩無差別法界縱橫處處彰

Humans and gods in vast multitudes are without difference; the dharma realm in all directions is revealed everywhere.

珍重。師陞堂日有僧問。承古有言。若人見般若即被般若縛。若人不見般若亦被般若縛。既見般若為什麼卻被縛。師雲。爾道般若見什麼。學雲。不見般若為什麼卻被縛。師雲。爾道般若什麼處不見。又云。若見般若不名般若。不見般若亦不名般若。般若且作麼生說見不見。所以人道。若欠一法不成法身。若剩一法不成法身。若有一法不成法身。若無一法不成法身。此是般若之真宗諸上座。又僧問。乍離凝峰丈室來坐般若道場。今日家風請師一句。師雲。虧汝什麼處。學雲。恁麼即雷音震動乾坤地。人人無不盡霑恩。師雲。幸然未會且莫探頭。探頭即不中。諸上座相共證明令法久住國土安樂。珍重。第二會師上堂有僧問。承教有言。歸源性無二方便有多門。如何是歸源性。師雲。爾問我答。學雲。如何是方便門。師雲。爾答我問。學雲。如何趣向。師雲。顛倒作麼。又僧問。一身即無量身無量身即一身。如何是無量身師雲。一身。學雲。恁麼即昔日靈山今來親覩。師雲。理當即行。又云。三世諸佛一時證明上座。上座且作麼生會。若會時不遷。無絲毫可得移易。何以故。為過去未來現在三際是上座。上座且非三際。澤霖大海滴滴皆滿。一塵空性法界全收。珍重。第三會師上堂有僧問。四眾雲集人天恭敬。目覩尊顏願宣般若。師雲。分明記取。學雲。師宣妙法國王萬歲。人民安樂。師雲。誰向爾道。學雲。法爾如然。師雲。爾靈利。又僧問。三世諸佛不知有。狸奴白牯卻知有。既是三世諸佛。為什麼卻不知有。師雲。卻是爾知有。學雲。狸奴白牯為什麼卻知有。師雲爾什麼處見三世諸佛。又僧問承教有言。眼不見色塵意不知諸法。如何是眼不見色塵。師雲。卻是耳見。學雲。如何是意不知諸法。師雲。眼知。學雲。恁麼即見聞路絕聲色喧然。師雲。誰向爾道。又云。夫一切問答如針鋒相投。無纖豪參差相。

Take care. On the day the Master ascended the hall, a monk asked: "It is said in the ancients' words: If a person sees prajna, he is bound by prajna. If a person does not see prajna, he is also bound by prajna. Since he sees prajna, why is he still bound?" The Master said: "What do you say prajna sees?" The student said: "If he does not see prajna, why is he bound?" The Master said: "Where do you say prajna does not see?" He also said: "If one sees prajna, it is not called prajna. If one does not see prajna, it is also not called prajna. How then can prajna be spoken of as seen or not seen? Therefore people say: If one lacks a single dharma, the dharma-body is not accomplished. If one has a surplus dharma, the dharma-body is not accomplished. If there is one dharma, the dharma-body is not accomplished. If there is no one dharma, the dharma-body is not accomplished. This is the true purport of prajna, all you venerable ones." Again a monk asked: "Having just left the abbot's room at Ningfeng, I come to sit in the prajna bodhimanda. Today's family style—please, Master, give one phrase." The Master said: "Where have you fallen short?" The student said: "If so, then the thunder of the Dharma shakes heaven and earth, and everyone without exception receives the grace." The Master said: "Luckily you have not yet understood—do not poke your head out. If you poke your head out, it is not right. All you venerable ones, bear witness together so that the Dharma may abide long and the country be at peace. Take care." At the second assembly, the Master ascended the hall. A monk asked: "According to the teachings, it is said: The nature of the source is without duality; expedient means have many gates. What is the nature of the source?" The Master said: "You ask, I answer." The student said: "What are the expedient gates?" The Master said: "You answer, I ask." The student said: "How does one proceed toward it?" The Master said: "Why turn it upside down?" Again a monk asked: "One body is measureless bodies, measureless bodies are one body. What are the measureless bodies?" The Master said: "One body." The student said: "If so, then the former Vulture Peak is now seen face to face." The Master said: "When the principle is so, act accordingly." He also said: "The Buddhas of the three times bear witness at once, venerable ones. How will you understand, venerable ones? If you understand, it does not shift; not the slightest bit can be moved or changed. Why is this? Because past, future, and present—the three periods—are you, venerable ones. Yet you, venerable ones, are not the three periods. The vast rain fills the great ocean, every drop is full; one dust mote's empty nature contains the whole dharma-realm. Take care." At the third assembly, the Master ascended the hall. A monk asked: "The four assemblies gather like clouds; humans and gods revere you. We gaze upon your honored countenance and wish you to proclaim prajna." The Master said: "Clearly remember it." The student said: "The Master proclaims the wondrous Dharma; may the king live ten thousand years and the people be at peace." The Master said: "Who told you that?" The student said: "It is naturally so." The Master said: "You are clever." Again a monk asked: "The Buddhas of the three times do not know that it exists; the raccoon dog and the white ox do know that it exists. Since they are the Buddhas of the three times, why do they not know that it exists?" The Master said: "It is you who know that it exists." The student said: "Why do the raccoon dog and the white ox know that it exists?" The Master said: "Where do you see the Buddhas of the three times?" Again a monk asked: "According to the teachings, it is said: The eye does not see the dust of form; the mind does not know dharmas. What is 'the eye does not see the dust of form'?" The Master said: "It is the ear that sees." The student said: "What is 'the mind does not know dharmas'?" The Master said: "The eye knows." The student said: "If so, then the path of seeing and hearing is cut off, yet sound and form are clamorous." The Master said: "Who told you that?" He also said: "In all question and answer, it is like a needle point meeting a needle point, without the slightest discrepancy."

事無不通。理無不備。良由一切言語。一切三昧橫竪深淺隱顯去來。是諸佛實相門。只據如今一時驗取。珍重。第四會師上堂舉。古人云。如何是禪三界綿綿。如何是道十方浩浩。因什麼道三界綿綿。何處是十方浩浩底道理。要會麼。塞卻眼塞卻耳塞卻舌身意。無空闕處無轉動處。上座作麼會。橫亦不得竪亦不得。縱亦不得奪亦不得。無用心處亦無施設處。若如是會得始會法門絕擇。一切言語絕滲漏。曾有一僧問。作麼是絕滲漏底語。向他道。口似鼻孔甚好上座。如此會自然不通風去。如識得盡十方世界是金剛眼睛。無事珍重。第五會師上堂有僧問雲。天下太平大王長壽如何是王。師雲。日曉月明。學雲。如何領會。師雲。誰是學人。又云。天下太平大王長壽。國土豐樂無諸患難。此是佛語古不易今。不遷一言。可以定古定今。會取好諸上座。又僧問。承古有言。有物先天地無形本寂寥。如何是有物先天地。師雲。非同合。學雲。如何是無形本寂寥。師雲。誰問先天地。學雲。恁麼即隨靜林間獨自遊。師雲。亂道作麼。又云。佛法不是遮箇道理。要會麼。言發非聲色前不物始會。天下太平大王長壽。久立珍重。第六會師上堂示眾雲。佛法現成。一切具足。古人道。圓同太虛無欠無餘。若如是且誰欠誰剩誰是誰非。誰是會者。誰是不會者。所以道。東去亦是上座。西去亦是上座。南去亦是上座。北去亦是上座。上座因什麼得成東西南北。若會得自然見聞覺知路絕。一切諸法現前。何故如此。為法身無相觸目皆形。般若無知對緣而照。一時徹底會取好。諸上座。出家兒合作麼生。此是本有之理未為分外。識心達本源故號為沙門。若識心皎皎地。實無絲豪障礙。上座久立珍重。第七會師上堂有僧問。欲入無為海先乘般若船。如何是般若船。師雲。常無所住。如何是無為海。師雲。且會般若船。又僧問。古德雲。

(The Master continued:) Nothing is not penetrated; no principle is not complete. It is simply because all speech and all samādhis—horizontal and vertical, deep and shallow, hidden and manifest, going and coming—are the gate of the real mark of all Buddhas. Just take it up and verify it right now in this one moment. Take care." At the fourth assembly, the Master ascended the hall and said: The ancients said, "What is Chan? The three realms are continuous. What is the Way? The ten directions are vast." Why do you say the three realms are continuous? Where is the principle that the ten directions are vast? Do you want to understand? Block up the eyes, block up the ears, block up the tongue, body, and mind. With no gap and no place of movement, how will you, Senior Seat, understand? Neither horizontally nor vertically, neither vertically nor horizontally; neither letting go nor seizing can you get it. There is no place to apply the mind and no place to set up devices. If you can understand in this way, then for the first time you will understand that the Dharma gate is cut off from choice, and all speech is cut off from leakage. Once a monk asked, "What is speech that is cut off from leakage?" He said to him, "A mouth like a nostril is very good, Senior Seat. If you understand in this way, naturally no wind will pass through. If you recognize that the entire ten-direction world is the vajra eye, then there is nothing to do. Take care." At the fifth assembly, the Master ascended the hall. A monk asked, "When the world is at peace and the great king lives long, what is the king?" The Master said, "At dawn the sun shines; at night the moon is bright." The student said, "How should one understand this?" The Master said, "Who is the student?" He also said, "When the world is at peace and the great king lives long, the land is abundant and happy, without various disasters or difficulties. This is the Buddha's word: the ancient is not changed by the present; not a single word moves. It can settle the ancient and settle the present. Understand it well, Senior Seats." Another monk asked, "It is said in the past: 'There is a thing that precedes heaven and earth; formless, originally still and void.' What is the thing that precedes heaven and earth?" The Master said, "Not the same, not combined." The student said, "What is 'formless, originally still and void'?" The Master said, "Who asks about preceding heaven and earth?" The student said, "If so, then one roams alone in the quiet forest." The Master said, "Why speak wildly?" He also said, "The Buddha Dharma is not this principle. Do you want to understand? Only when speech is issued before sound and form, and before things, will you understand. When the world is at peace and the great king lives long, standing long, take care." At the sixth assembly, the Master ascended the hall and addressed the assembly, saying: "The Buddha Dharma is present and complete; everything is fully provided. The ancients said, 'Perfectly the same as great emptiness, lacking nothing and having nothing extra.' If it is like this, then who lacks and who has extra? Who is right and who is wrong? Who is the one who understands? Who is the one who does not understand? Therefore it is said: Going east is also Senior Seat; going west is also Senior Seat; going south is also Senior Seat; going north is also Senior Seat. Why does Senior Seat become east, west, south, and north? If you understand, then naturally the road of seeing, hearing, perceiving, and knowing is cut off, and all dharmas appear before you. Why is it so? Because the Dharma body is without mark, yet everything seen takes form; prajñā is without knowing, yet illumines in accord with conditions. Understand it thoroughly all at once, good Senior Seats. As a home-leaver, what should you be like? This is the principle inherently possessed, not something extra. Because one understands the mind and reaches the source, one is called a śramaṇa. If one understands the mind clearly and brightly, truly there is not the slightest obstruction. Senior Seats, standing long, take care." At the seventh assembly, the Master ascended the hall. A monk asked, "Desiring to enter the sea of non-action, one first rides the boat of prajñā. What is the boat of prajñā?" The Master said, "Always without dwelling." "What is the sea of non-action?" The Master said, "First understand the boat of prajñā." Another monk asked, "The ancient virtuous ones said."

登天不借梯。遍地無行路。如何是登天不假梯。師雲。不遺絲髮地。學雲。如何是遍地無行路。師雲。適來向爾道什麼。師又云。百千三昧門百千神通門百千妙用門。盡不出得般若海中。何以故。為於無住本建立諸法。所以道。生滅去來邪正動靜千變萬化。是諸佛大定門無過於此。諸上座。大家究取增於佛法壽命珍重。第八會師上堂有僧問。世尊有正法眼付囑摩訶迦葉。只如迦葉在賓缽羅窟。未審付囑何人。師雲。教我向誰說。學雲。恁麼即靈山付囑不異今日。師雲。爾什麼處見靈山。又僧問。淨慧寶印。和尚親傳。未審今日一會當付何人。師雲。鼕鼕鼓一頭打兩頭鳴。學雲。恁麼即千聖同儔古今不異。師雲。禪河浪靜尋水迷源。又僧清遇雲。帝王請命師赴王恩。般若會中請師舉唱。師雲。分明記取。學雲恁麼即雲臺寶網同演妙音。師雲。清遇何在。學雲。法王法如是。師雲。阿誰證明。又云。靈山付囑分明。諸上座一時驗取。若驗得更無別理。只是如今。譬如太虛日明雲暗山河大地一切有為世界悉皆明現。乃至無為亦復如是。世尊付囑迄至於今。並無絲豪差別。更付阿誰。所以祖師道。心自本來心。本心非有法。法法有本心。非心非本法。此是靈山付囑牓樣。諸上座徹底會取好。莫虛度時光。國王恩難報。諸佛恩難報。父母師長恩難報。十方施主恩難報。況建置如是次第佛法興隆。若非國王恩力焉得如此。若要報恩應須明徹道眼入般若性海始得。久立珍重。第九會師上堂有僧問。承先德雲。人空法亦空。二相本來同。如何是二相本來同。師雲。山河大地。學雲。不會乞師方便。師雲。什麼處是不方便處。又僧問。承教有言。心清淨故法界清淨。如何是清淨心。師雲迦陵頻伽共命之鳥。學雲。心與法界是一是二。師雲。爾自問別人問。師又云。大道廓然詎齊今古。無名無相是法是修。

(The monk continued to ask:) "To ascend to heaven without borrowing a ladder, throughout the land there is no road to travel. How is it to ascend to heaven without borrowing a ladder?" The master said, "Not leaving behind even a hair's breadth of ground." The monk said, "How is it that throughout the land there is no road to travel?" The master said, "What did I just tell you?" The master also said, "The hundred thousand gates of samadhi, the hundred thousand gates of spiritual powers, the hundred thousand gates of wondrous function—none of them can emerge from the ocean of prajna. Why is this? Because all dharmas are established upon the root of non-abiding. Therefore it is said: arising and ceasing, coming and going, false and true, movement and stillness, a thousand changes and ten thousand transformations—these are the great samadhi gate of all Buddhas; there is nothing beyond this. All you elders, everyone should investigate and grasp this, to increase the lifespan of the Buddhadharma. Take care." At the eighth assembly, when the master entered the hall, a monk asked, "The World-Honored One entrusted the correct Dharma-eye to Mahakasyapa. Since Kasyapa is in the Pippala Cave, we do not know to whom it was entrusted." The master said, "To whom would you have me speak it?" The monk said, "In that case, the Vulture Peak entrustment is no different from today." The master said, "Where do you see Vulture Peak?" Another monk asked, "The pure wisdom jewel seal—the Preceptor personally transmitted it. We do not know to whom this assembly today should entrust it." The master said, "A winter-winter drum, struck on one end, resounds on both ends." The monk said, "In that case, a thousand sages are of the same company, ancient and modern are no different." The master said, "The Chan river's waves are still; seeking water, one loses the source." Another monk, Qingyu, said, "The emperor has requested the master's presence, and the master goes in response to the royal grace. In the prajna assembly, we request the master to raise his voice in song." The master said, "Record it clearly." The monk said, "In that case, the cloud terrace and jeweled net together perform the wondrous sound." The master said, "Where is Qingyu?" The monk said, "The Dharma King's Dharma is thus." The master said, "Who confirms it?" He also said, "The Vulture Peak entrustment is clear. All you elders, verify it at once. If you can verify it, there is no other principle. It is simply this present moment. For example, when the great void is bright with sun or dark with clouds, mountains, rivers, and the great earth—all conditioned worlds—are entirely revealed. Even so with the unconditioned. From the World-Honored One's entrustment down to the present, there is not the slightest difference. To whom else should it be entrusted? Therefore the Ancestor said: The mind is originally the mind itself; the original mind is not a dharma. Every dharma has the original mind; it is not mind, nor is it the original dharma. This is the model of the Vulture Peak entrustment. (The base text has '牓样'.) All you elders, grasp it thoroughly; do not waste your time in vain. The king's grace is hard to repay. The Buddhas' grace is hard to repay. The grace of parents and teachers is hard to repay. The grace of the donors of the ten directions is hard to repay. Moreover, to establish such successive stages and cause the Buddhadharma to flourish—were it not for the king's gracious power, how could it be so? If you wish to repay the grace, you must clearly penetrate the eye of the Way and enter the ocean of prajna nature before you can. Standing long, take care." At the ninth assembly, when the master entered the hall, a monk asked, "It is said that a former worthy said: Persons are empty, dharmas are also empty; the two marks are originally the same. How is it that the two marks are originally the same?" The master said, "Mountains, rivers, and the great earth." The monk said, "I do not understand; I beg the master for expedient means." The master said, "Where is there a place that is not expedient?" Another monk asked, "It is said in the teachings: Because the mind is pure, the dharma realm is pure. How is the pure mind?" The master said, "The kalavinka bird and the shared-life bird." The monk said, "Are mind and dharma realm one or two?" The master said, "You ask yourself; ask someone else." The master also said, "The great Way is vast and open—how could it be equated with past and present? Without name, without mark, it is dharma, it is cultivation."

良由法界無邊心亦無際。無事不彰。無言不顯。如是會得喚作般若。現前理極同真際一切山河大地森羅萬象牆壁瓦礫。並無絲毫可得虧闕。無事久立珍重。第十會師上堂有僧問。承師有言。九天擎玉印七佛兆前心。如何是印。師雲。不露文。如何是心。師雲。爾名安嗣。又云。法界性海如函如蓋如鉤如鎖。如金與金色。位位皆齊無纖毫參差。不相混濫。非一非異。非同非別。若歸實地去法法皆到底。不是上來問箇如何若何便是。不問時便非。在長連床上坐時是有。不坐時是無。只如諸方老宿言教在世。如恆河沙。如來一大藏經卷卷皆說佛理。句句盡言佛心。因什麼得不會去。若一向纖絡言教意識解會。饒上座經塵沙劫亦不能得徹。此喚作顛倒知見識心活計。並無得力處。此蓋為根腳下不明。若究盡諸佛法源。河沙大藏一時現前。不欠絲豪不剩絲豪。諸佛時常出世。時常說法度人。未曾間歇。乃至猿啼鳥叫草木叢林常助上座發機。未有一時不為上座。有如是奇特處。可惜許。諸上座。大家究取令法久住世間。增益人天壽命。國王安樂無事。久立珍重。第十一會師上堂。舉古人云。吾有一言。天上人間若人不會綠水清山。且作麼生是一言底道理。古人語須是曉達始得。若是將言而名於言。未有箇會處。良由究盡諸法根蔕。始會一言。不是一言半句思量解會喚作一言若會言語道斷心行處滅。始到古人境界。亦不是閉目藏睛暗覩無所見喚作言語道斷。且莫賺會。佛法不是遮箇道理。要會麼。假饒經塵沙劫說。亦未曾有半句到。諸上坐經塵沙劫不說。亦未曾欠少半句。應須徹底會去始得。若如是斟酌名言空勞心力並無用處。與諸上座相共證明。後學初心速須究取。久立珍重。第十二會師上堂有僧問。髑髏常幹世界鼻孔摩觸家風。如何是髑髏常幹世界。師雲。更待答話在。學雲。如何是鼻孔摩觸家風。師雲。

(The Master continued:) It is truly because the dharma-realm is boundless and the mind is likewise without limit. Nothing is not made manifest; no word is not revealed. If you understand in this way, it is called prajñā. Before you, the principle is utterly identical with the true reality—all mountains, rivers, the great earth, the teeming myriad phenomena, walls, and tiles—and not the slightest bit can be found lacking. There is nothing to do; stand long? Take care." At the tenth assembly, the Master ascended the hall. A monk asked: "We have heard the Master say, 'The nine heavens hold up the jade seal; the seven Buddhas foresee the mind before.' What is the seal?" The Master said: "It does not reveal its pattern." "What is the mind?" The Master said: "Your name is Ansi." He also said: "The nature-sea of the dharma-realm is like a box, like a lid, like a hook, like a lock. Like gold and its color. Every position is equally complete, without the slightest discrepancy. They do not mix or overflow. Not one, not different; not the same, not separate. If you return to the solid ground, every dharma reaches the bottom. It is not that when someone comes up and asks 'How is it?' or 'What about it?' then it is so; when they do not ask, then it is not. When sitting on the long bench, it exists; when not sitting, it does not exist. Just as the old venerables of various places have their teachings in the world, as numerous as the sands of the Ganges. The Tathāgata's great store of scriptures—every scroll speaks of Buddha-principle; every sentence fully speaks of Buddha-mind. Why is it that you cannot understand? If you consistently analyze the teachings with conceptual consciousness, even if you pass through dust-mote kalpas, you still will not be able to penetrate it. This is called inverted knowing and seeing, the livelihood of the conceptual mind. There is no place of efficacy in it. This is because you are unclear at the root of your feet. If you investigate exhaustively the source of all Buddhadharmas, the great storehouse of scriptures, as many as Ganges sands, will at once appear before you—not lacking a hair, not surplus a hair. The Buddhas constantly appear in the world, constantly speak the Dharma to save people, without ever pausing. Even the gibbons' cries, birds' calls, grasses, trees, and forests constantly help the seated one to activate the trigger. There is never a time when they do not act for the seated one. There is such a wondrous thing—what a pity! All you seated ones, everyone must investigate and grasp it, causing the Dharma to remain long in the world, increasing the lifespan of humans and gods, and the king to be peaceful and without trouble. Stand long? Take care." At the eleventh assembly, the Master ascended the hall. He cited the ancients saying: "I have one word. In heaven and on earth, if a person does not understand it, green waters and blue mountains. But what is the principle of this one word? The words of the ancients must be understood before one gets it. If you take words and name them as words, there is no place of understanding. It is truly by exhaustively investigating the root of all dharmas that one first understands one word. It is not that one word or half a sentence, thought over and conceptually understood, is called one word. If you understand that the path of words is cut off and the place of mental activity is extinguished, then you first arrive at the ancients' realm. It is also not closing the eyes and hiding the pupils, secretly seeing nothing, that is called the path of words being cut off. Do not misunderstand. Buddhadharma is not this principle. Do you want to understand? Even if you speak for dust-mote kalpas, not half a sentence has ever arrived. All you seated ones, if you do not speak for dust-mote kalpas, you have never lacked half a sentence. You must understand thoroughly before you get it. If you thus deliberate over names and words, you will vainly waste mental effort and it will be of no use. Together with all you seated ones, I testify for one another. Later students and beginners must quickly investigate and grasp it. Stand long? Take care." At the twelfth assembly, the Master ascended the hall. A monk asked: "The skull always dry, the world; the nostrils touch, the family style. What is 'the skull always dry, the world'?" The Master said: "Wait even longer for the answer." The disciple said: "What is 'the nostrils touch, the family style'?" The Master said:

時復舉一遍。又僧問。一人執炬自盡其身。一人抱氷橫屍於路。此二人阿誰辨道。師雲。不遺者。學雲。不會乞師指示。師雲。爾名敬新。學雲。未審還有人證明也無。師雲有。學雲。什麼人證明。師雲。敬新證明。又僧問。牛頭未見四祖時如何。師雲。異境靈蹤覩者皆羨。僧又云。見後如何。師雲。適來向爾道什麼。又僧問。承古有言。敲打虛空鳴觳觳。石人木人齊應諾。六月降雪落紛紛。此是如來大圓覺。如何是敲打虛空底。師雲。崑崙奴著鐵袴打一棒行一步。學雲。恁麼即石人木人齊應諾也。師雲。爾還聞麼。又云。諸佛法門時常如是。譬如大海千波萬浪。未曾暫住。未嘗暫有。未嘗暫無。浩浩地光明自在。宗三世於一毛端。圓古今於一念。應須徹底明達始得。不是問一則語記一轉話巧作道理。風雲水月四六八對。便當佛法。莫自賺諸上座究竟無益。若徹底會去實無可隱藏。無剎不彰。無塵不現。直下凡夫位齊諸佛。不用纖豪氣力。一時會取好。無事久立珍重。開寶四年辛未華頂西峰忽摧聲震一山。師曰。吾非久矣。明年六月大星隕於峰頂林木變白。師乃示疾於蓮華峰。參問如常。二十八日集眾言別。跏趺而逝。壽八十二。臘六十五。

(The Master continued:) From time to time, bring it up once again.' Another monk asked: 'One person grasps a torch and consumes his own body. One person embraces ice and lies as a corpse on the road. Between these two, who discerns the Way?' The Master said: 'The one who does not leave anything behind.' The student said: 'I do not understand; I beg the Master to instruct me.' The Master said: 'Your name is Jingxin.' The student said: 'I wonder if there is anyone who can bear witness?' The Master said: 'There is.' The student said: 'What person bears witness?' The Master said: 'Jingxin bears witness.' Another monk asked: 'What was it like when Niutou had not yet seen the Fourth Patriarch?' The Master said: 'At the extraordinary realm and spiritual traces, all who see are filled with admiration.' The monk again said: 'What was it like after seeing him?' The Master said: 'What did I just say to you?' Another monk asked: 'It is said in antiquity: Striking empty space, it resounds hu-hu; stone men and wooden men all respond in unison; in the sixth month snow falls in profusion. This is the Tathagata's great perfect enlightenment. What is it to strike empty space?' The Master said: 'The Kunlun slave wears iron trousers, strikes one blow, takes one step.' The student said: 'If so, then stone men and wooden men all respond in unison.' The Master said: 'Do you still hear it?' He also said: 'The Dharma gates of all Buddhas are always thus. It is like the great sea with a thousand waves and ten thousand billows—never dwelling for even a moment, never existing for even a moment, never not existing for even a moment. Vastly, brightly, freely at ease. It encompasses the three periods within the tip of a single hair; it perfects past and present in a single thought. You must understand thoroughly and reach complete clarity before you can attain it. It is not a matter of asking one phrase, memorizing one turning phrase, and cleverly constructing principles, with wind, clouds, water, moon, four-six and eight-pair formulations, and then taking that as the Buddhadharma. Do not deceive the venerable ones yourselves; in the end it is without benefit. If you understand thoroughly, truly there is nothing that can be hidden. No land is not made manifest; no dust is not revealed. Directly, the position of an ordinary person is equal to that of all Buddhas. You need not use the slightest bit of effort. Understand it all at once—that is good. There is nothing to do; standing long, take care.' In the fourth year of Kaibao, xinwei, the western peak of Huading suddenly collapsed, and the sound shook the whole mountain. The Master said: 'I have not long to remain.' The next year in the sixth month, a great star fell on the peak top, and the trees of the forest turned white. The Master then showed illness at Lianhua Peak. His questioning and answering were as usual. On the twenty-eighth day, he gathered the assembly and spoke his farewell. Sitting cross-legged, he passed away. His age was eighty-two; his ordained years were sixty-five.

杭州報恩寺慧明禪師。姓蔣氏。幼出家三學精練。志探玄旨。乃南遊於閩越間。歷諸禪會莫契本心。後至臨川謁淨慧禪師。師資道合。尋迴鄞水大梅山庵居。時吳越部內禪學者雖盛。而以玄沙正宗置之閫外。師欲整而導之一日有二禪客到。師問曰。上座離什麼處。曰都城。師曰。上座離都城到此山。則都城少上座此山剩上座。剩則心外有法。少則心法不周。說得道理即住。不會即去。其二禪客不能對。新到僧問。如何是大梅主。師曰。闍梨今日離什麼處。僧無對。師尋遷於天台山白沙卓庵。時有朋彥上座。博學強記來訪師敵論宗乘。師曰。言多去道遠矣。今有事借問。只如從上諸聖及諸先德。還有不悟者也無。朋彥曰。若是諸聖先德豈不有悟者哉。師曰。一人發真歸源十方虛空悉皆消殞。今天台山嶷然。如何得消殞去。朋彥不知所措。自是他宗汎學來者皆服膺矣。漢乾祐中吳越忠懿王延入王府問法。命住資崇院。師盛談玄沙宗一大師及地藏法眼宗旨臻極。王因命翠巖令三等諸禪匠及城下名公定其勝負。天龍禪師問曰。一切諸佛及佛法皆從此經出。未審此經從何而出。師曰。道什麼。天龍方再問。師曰。過也。資嚴長老問。如何是現前三昧。師曰。還聞麼。曰某甲不患聾。師曰。果然患聾。師舉雪峰塔銘問老宿雲。夫從緣有者始終而成壞。非從緣有者歷劫而長堅。堅之與壞即且置。雪峰只今在什麼處(法眼別雲。只今是成是壞)眾皆無對。設有對者亦不能當其徵詰。時群彥弭伏。王大悅命師居之。署圓通普照禪師師上堂謂眾曰。諸人還委得麼。莫道語默動靜無非佛事好。且莫錯會。僧問。如何是祖師西來意。師曰。汝還見香臺麼。曰某甲未會乞師指示。師曰。香臺也不識。問離卻目前機如何是西來意。師曰。汝何不問曰恁麼即委是去也。師曰。也是虛施。問如何是佛法大意。師曰。我見燈明佛本光瑞如此。

Chan Master Huiming of Bao'en Temple in Hangzhou. His surname was Jiang. In youth he left home, and in the three studies he was refined and practiced. His aspiration was to probe the profound purport. Then he traveled south among Min and Yue, and successively visited various Chan assemblies, but none matched his original mind. Later he arrived at Linchuan and paid respects to Chan Master Jinghui. Teacher and disciple were in accord in the Way, and before long he returned to reside in a hut on Damei Mountain by the Yin River. At that time, although Chan students within the Wu-Yue domain were numerous, they placed the authentic lineage of Xuansha outside the gate. The Master wished to set it in order and guide them. One day two Chan travelers arrived. The Master asked, “Upadhyaya, from what place have you left?” They said, “The capital city.” The Master said, “Upadhyaya, having left the capital city and arrived at this mountain, then the capital city is short one Upadhyaya and this mountain has one Upadhyaya too many. If too many, then there is a dharma outside the mind; if short, then mind and dharma are not complete. If you can speak the principle, then stay; if not, then leave.” Those two Chan travelers could not reply. A newly arrived monk asked, “What is the master of Damei?” The Master said, “Acarya, today from what place have you left?” The monk had no reply. The Master soon moved to Baisha in Tiantai Mountain and set up a hut. At that time there was Upadhyaya Pengyan, broad in learning and strong in memory, who came to visit the Master and contend in discussion on the purport of the school. The Master said, “Much talk is far from the Way. Now I have something to ask you. Consider: as for the sages from above onward and the various former virtuous ones, are there any who were not awakened?” Pengyan said, “If they are sages and former virtuous ones, how could there not be those who were awakened?” The Master said, “When one person sends forth the real and returns to the source, the ten directions of empty space all vanish. Now Tiantai Mountain stands toweringly. How can it be made to vanish?” Pengyan did not know how to respond. From then on, those who came from other traditions with broad learning all submitted to him. During the Qianyou era of the Han, Zhongyi Wang of Wu-Yue invited him into the royal palace to ask about the Dharma and ordered him to reside at Zichong Monastery. The Master expansively discoursed on the essential purport of Chan Master Zongyi of Xuansha and of Dizang and Fayan, reaching the utmost. The king then ordered Cuiyan Lingcan and other Chan masters, as well as famous gentlemen within the city, to determine victory or defeat. Chan Master Tianlong asked, “All Buddhas and the Buddha-Dharma all come forth from this sutra. I do not yet understand from what this sutra comes forth.” The Master said, “What are you saying?” Tianlong was just about to ask again. The Master said, “You have missed it.” Elder Ziyan asked, “What is the samadhi manifest before us?” The Master said, “Do you still hear it?” He said, “I am not deaf.” The Master said, “Indeed you are deaf.” The Master cited the inscription on Xuefeng’s stupa and asked an old worthy, “That which exists from causes is completed and then deteriorates; that which does not exist from causes endures for kalpas and remains firm. Firmness and deterioration we set aside for now. Where is Xuefeng right now?” (Fayan separately said, “Right now, is it completion or deterioration?”) The assembly all had no reply. Even if someone had a reply, they could not withstand his pressing interrogation. At that time the crowd of worthies was silenced and submitted. The king was greatly pleased and ordered the Master to dwell there, conferring on him the title Chan Master Yuantong Puzhao. The Master ascended the hall and said to the assembly, “Do you all understand? Do not say that speech and silence, movement and stillness are all none other than Buddha-work. Just do not misunderstand.” A monk asked, “What is the ancestral teacher’s meaning in coming from the west?” The Master said, “Do you still see the incense platform?” He said, “I do not understand; please, Master, instruct me.” The Master said, “You do not even recognize the incense platform.” He asked, “Setting aside the present opportunity, what is the meaning of coming from the west?” The Master said, “Why do you not ask?” He said, “If so, then I have indeed understood.” The Master said, “That too is a vain effort.” He asked, “What is the great meaning of the Buddha-Dharma?” The Master said, “I see the Lamp-Bright Buddha’s original radiance and auspiciousness thus.”

問如何是學人自己。師曰。特地申問是什麼意。問如何是西來意。師曰。十萬八千真跋涉。直下西來不到東。問如何是第二月。師曰。揑目看華華數朵。見精明樹幾枝枝。

He asked, “What is the student’s own self?” The Master said, “Specially bringing up the question—what is the meaning?” He asked, “What is the meaning of coming from the west?” The Master said, “A true long journey of one hundred thousand and eight thousand; coming directly from the west, not arriving at the east.” He asked, “What is the second moon?” The Master said, “Pressing the eye, one sees flowers—how many blossoms? Seeing clearly, the bright tree—how many branches?”

漳州羅漢宣法大師智依。師上堂曰。盡十方世界無一微塵許法與汝作見聞覺知。還信麼。然雖如此也須悟始得。莫將為等閑。不見道。單明自己不悟目前。此人只具一隻眼。還會麼。僧問。纖塵不立為什麼好醜現前。師曰。分明記取別處問人。問大眾雲集誰是得者。師曰。還曾失麼。問如何是佛。師曰。汝是。行腳僧問。如何是寶壽家風。師曰。一任觀看。曰恁麼即大眾有賴。師曰。汝作麼生。曰終不敢謾大眾。師曰。嫌少作麼。師問僧。受業在什麼處。曰在佛跡。師曰。佛在什麼處。曰什麼處不是。師舉起拳曰。作麼生。曰和尚收取。曰放闍梨七棒。師問僧。今夏在什麼處。曰在無言上座處。師曰。還曾問訊他否。曰也曾問訊。師曰。無言作麼生問得。曰若得無言什麼處不問得。師喝之曰。恰似問老兄。師與彥端長老吃餅餤(徒濫切)。端曰。百種千般其體不二。師曰。作麼生是不二體。端拈起餅餤。師曰。只者百種千般。端曰。也是和尚見處。師曰。汝也是羅公詠梳頭樣。師將示滅。乃謂眾曰。今晚四大不和暢。雲騰鳥飛風動塵起浩浩地。還有人治得麼。若治得永劫不相識。若治不得時時常見我。言訖告寂。

Chan Master Zhifa Xuanfa of Luohan in Zhangzhou, whose personal name was Zhiyi. The Master entered the hall and said: "Throughout the ten directions of the world there is not a single mote of dust's worth of dharma that can serve as your seeing, hearing, perceiving, or knowing. Do you believe this? Yet even so, you must awaken before you can attain it. Do not take it as an ordinary matter. Have you not heard it said: 'Clarifying only oneself but not awakening to what is before one's eyes—such a person has only one eye.' Do you understand?" A monk asked: "Not a single mote of dust is established—why then do the fair and the foul appear before one?" The Master said: "Clearly remember this and go ask someone else." A monk asked: "The great assembly gathers like clouds—who is the one who attains?" The Master said: "Have you ever lost it?" A monk asked: "What is the Buddha?" The Master said: "You are." A wandering monk asked: "What is the family style of Baoshou?" The Master said: "Feel free to look." The monk said: "If that is so, then the great assembly has something to rely on." The Master said: "What will you do?" The monk said: "I would never dare deceive the great assembly." The Master said: "Why dislike it for being too little?" The Master asked a monk: "Where is your ordination?" The monk said: "At the Buddha's Trace." The Master said: "Where is the Buddha?" The monk said: "Where is it not?" The Master raised his fist and said: "What about this?" The monk said: "Please, Reverend, put it away." The Master said: "You are fined seven blows of the staff." The Master asked a monk: "Where are you this summer?" The monk said: "At the place of Upadhyaya Wuyan." The Master said: "Have you paid your respects to him?" The monk said: "I have also paid my respects." The Master said: "Wuyan—how could he ask?" The monk said: "If one attains Wuyan, where could one not ask?" The Master shouted and said: "Just like asking Old Brother." The Master was eating cakes with Elder Yanduan. (The character 'dan' is pronounced with the fanqie of tu and lan.) Duan said: "A hundred kinds and a thousand sorts—their substance is not two." The Master said: "What is the substance that is not two?" Duan picked up a cake and ate it. The Master said: "That is precisely the hundred kinds and thousand sorts." Duan said: "That is also the Reverend's view." The Master said: "You too are like Elder Luo combing his hair." When the Master was about to show his extinction, he addressed the assembly: "Tonight the four great elements are not harmonious. Clouds rise, birds fly, wind moves, dust stirs—vast and mighty. Is there anyone who can cure this? If you can cure it, for a million kalpas we shall not know each other. If you cannot cure it, you will always see me at all times." Having spoken, he took his leave and passed away.

金陵鍾山章義禪師道欽。太原人也。初住廬山棲賢。師上堂曰。道遠乎哉。觸事而真。聖遠乎哉。體之則神。我尋常示汝。何不向衣缽下坐地直下參取。要須上來討箇什麼。既上來我即事不獲已。便舉古德少許方便。抖擻些子龜毛兔角解落。諸上座欲得省要麼。僧堂裡三門下寮舍裡參取好。還有會處也未。若有會處試說看。與上座證明。僧問。如何是棲賢境。師曰。棲賢有什麼境。問古人拈椎竪拂。還當宗乘中事也無。師曰。古人道了也。問學人創入叢林乞和尚指示。師曰。一手指天一手指地。江南國主請師居章義道場。示眾曰。總來遮裡立作什麼。善知識如河沙數。常與汝為伴。行住坐臥不相捨離。但長連床上穩坐地。十方善知識自來參。上座何不信取。作得如許多難易。他古聖嗟見今時人不奈何了。乃曰。傷夫人情之感久矣。口對真而不覺。此乃嗟汝諸人看卻不知。且道看卻什麼不知。何不體察古人方便。只為信之不及致得如此。諸上座但於佛法中留心無不得者。無事體道去。僧問。如何是西來意。師曰。不東不西。問百年暗室一燈能破時如何。師曰。莫謾語。問佛法還受變異也無。師曰。上座是。僧問大眾雲集請師舉揚宗旨。師曰。久矣問如何是玄旨。師曰。玄有什麼旨。

Chan Master Zhangyi Daoqin of Zhongshan in Jinling. He was a man of Taiyuan. He first resided at Qixian on Mount Lu. The Master ascended the hall and said: "Is the Way far? It is real in every matter. Is the sage far? Realize it and it is numinous. I ordinarily show you—why do you not sit beneath your robe and bowl and directly investigate? What do you want by coming up here to seek? Since you have come up, I cannot help but bring up a few expedient means of the ancient virtuous ones, shake out a bit of turtle hair and rabbit horns to let you understand. Do all you elders want to grasp the essentials? In the monks' hall, at the triple gate, in the lodges—investigate well. Have you understood it or not? If there is a place where you understand, try to speak—I will certify it for you." A monk asked: "What is the realm of Qixian?" The Master said: "What realm does Qixian have?" He asked: "When the ancients raised the hammer and held up the whisk, were they also matters within the patriarchal vehicle?" The Master said: "The ancients have already spoken it." He asked: "This student has newly entered the grove and begs the Reverend to give instruction." The Master said: "One hand points to heaven, one hand points to earth." The sovereign of the state of Jiangnan invited the Master to reside at the Zhangyi daochang. He addressed the assembly: "Why do you all come here and stand doing what? Good and wise advisors are as numerous as the sands of the Ganges. They constantly accompany you. Walking, standing, sitting, lying down, they never leave you. Just sit steadily on the long bench, and good and wise advisors of the ten directions will come of themselves to consult. Why do you elders not believe? You make so many difficulties and easinesses. The ancient sages sighed to see the people of today and could do nothing about them. Then they said: 'Alas, the feelings of human beings have long been stirred. Mouths face the truth yet do not awaken.' This is sighing that you people look but do not know. But tell me—looking, what is it you do not know? Why do you not examine the expedient means of the ancients? It is only because your faith does not reach that it has come to this. You elders, if you but keep your mind in the Buddhadharma, there is none who will not attain it. Without affairs, realize the Way and go." A monk asked: "What is the meaning of the coming from the West?" The Master said: "Not east, not west." He asked: "When a single lamp can break a hundred years' dark room, how is that?" The Master said: "Do not speak falsely." He asked: "Does the Buddhadharma also undergo change and transformation?" The Master said: "You, elder, are it." A monk asked: "The great assembly gathers like clouds; please, Master, set forth the essential teaching." The Master said: "Long ago." He asked: "What is the profound purport?" The Master said: "What purport does the profound have?"

金陵報恩匡逸禪師明州人也。初住潤州慈雲。江南國主請居上院。署凝密禪師。一日上堂眾集。師顧視大眾曰。依而行之即無累矣。還信麼。如太陽赫奕皎然地。更莫思量。思量不及。設爾思量得及。喚作分限智慧。不見先德雲。人無心合道。道無心合人。人道既合是名無事人。且自何而凡自何而聖。此若未會。也只為迷情所覆。便去不得。迷時即有窒礙。為對為待種種不同。忽然惺去亦無所得。譬如演若達多認影為頭。豈不是擔頭覓頭。然正迷之時頭且不失。及乎悟去亦不為得。何以故。人迷謂之失。人悟謂之得。得失在於人。何關於動靜。僧問。諸佛設法普潤群機。和尚設法什麼人得聞。師曰。只有汝不聞。問如何是報恩一句。師曰。道不是得麼。問十二時中思量不到處如何行履。師曰。汝如今在什麼處。問祖師西來如何舉唱。師曰。不違所請。問如何是一句。師曰。我答爭似汝舉。問佛為一大事因緣出世。未審和尚出世如何。師曰。恰好。曰恁麼即大眾有賴。師曰。莫錯會。

Chan Master Kuangyi Bao'en of Jinling was a man of Mingzhou. He first resided at Ciyun in Runzhou. The sovereign of Jiangnan invited him to reside at the upper monastery and gave him the title Chan Master Ningmi. One day he ascended the hall and the assembly gathered. The Master looked around at the great assembly and said: "Follow it and practice it, and there will be no burden. Do you believe it? Like the sun blazing and brightly luminous. Do not think further. Thought cannot reach it. Even if you could think it through, it would be called limited wisdom. Have you not seen the ancient virtuous one say: 'When a person has no mind, it accords with the Way; when the Way has no mind, it accords with the person. Once person and Way accord, this is called a person without affairs.' But from what are you ordinary? From what are you sage? If you do not understand this, it is only because you are covered by deluded feelings, and you cannot go on. When deluded, there is obstruction; there are opposites and dependencies of many kinds. Suddenly when awake, there is nothing gained either. For example, Yajñadatta recognized a reflection as his head—is that not carrying his head while seeking his head? Yet when he was deluded, his head was not lost; and when he awakened, it was not gained. Why is this so? When people are deluded, it is called loss; when people awaken, it is called gain. Gain and loss lie with the person. What have they to do with movement or stillness?" A monk asked: "All Buddhas set up teachings to universally moisten the many capacities. When the Reverend sets up teachings, who gets to hear them?" The Master said: "Only you do not hear." He asked: "What is the one phrase of Bao'en?" The Master said: "To say it is not gain—is that so?" He asked: "How should one practice in the places where thought cannot reach throughout the twelve hours?" The Master said: "Where are you now?" He asked: "How is the Patriarch's coming from the West proclaimed?" The Master said: "Not violating what was requested." He asked: "What is one phrase?" The Master said: "How could my answer compare to your raising it?" He asked: "The Buddha appeared in the world for the sake of one great matter. May I ask what the Reverend's appearing in the world is?" The Master said: "Just right." He said: "If so, then the great assembly has something to rely on." The Master said: "Do not misunderstand."

金陵報慈道場文遂導師杭州人也。姓陸氏。乳抱中父母徙家於宣城。才丱歲挺然好學。乃禮池州僧正落髮登戒。年十六觀方禪教俱習。嘗究首楞嚴經十軸。甄分真妄緣起本末精博。於是節科注釋文句交絡。厥功既就。謁於淨慧禪師述己所業。深符經旨。淨慧問曰。楞嚴豈不是有八還義。師曰是。曰明還什麼。師曰。明還日輪。曰日還什麼。師懵然無對。淨慧誡令焚其所注之文。師自此服膺請益始忘知解。初住吉州止觀。乾德二年國主延入居長慶。次清涼次報慈大道場。署雷音覺海大導師。禮待異乎他等。師上堂謂眾曰。天人群生類皆承此恩力。威權三界。德被四生。若稟靈光鹹稱妙義。十方諸佛常頂戴。汝誰敢是非及乎。向遮裡喚作開方便門。對根設教便有如此。如彼流出無窮。若能依而奉行。有何不可。所以清涼先師道。佛即是無事人。且如今覓箇無事人也不可得。僧問。崇壽佛法付囑止觀。止觀佛法付囑何人。師曰。汝試舉崇壽佛法看。問巔山巖崖還有佛法也無。師曰。汝喚什麼作巔山巖崖。問如何是道。師曰。忘想顛倒。師謂眾曰。老僧平生百無所解。日日一般雖住此間隨緣任運。今日諸上座與本無異。僧問。如何是無異底事。師曰。千差萬別。僧再問。師曰。止止不須說。且會取千差萬別。問如何是和尚家風。師曰。方丈板門扇問如何是無相道場。師曰。四郎五郎廟。問如何是吹毛劍。師曰。簳麫杖。問如何是正直一路。師曰。遠遠近近。曰便恁麼去時如何。師曰。咄哉痴人此是險路。師問僧。從什麼處來。曰撫州曹山來。師曰。幾程到此。曰七程。師曰。行卻許多山林谿㵎。何者是汝自己曰總是。師曰。眾生顛倒認物為己。曰如何是學人自己。師曰。總是。師又曰。諸上座各在止觀經冬過夏。還有人悟自己也無。止觀與汝證明。令汝真見不被邪魔所惑。問如何是學人自己。師曰。

The guiding teacher Wensui of the Bodhimanda of Baoci ["Requiting Compassion"] in Jinling was a man of Hangzhou, of the Lu clan. While he was still in his swaddling clothes, his parents moved the family to Xuancheng. At just the age of seven or eight he stood out as fond of learning. He then paid reverence to the monk Zheng of Chizhou and had his head shaved and received the precepts. At sixteen he contemplated the four quarters, practicing both Chan and the teachings. He once studied the ten scrolls of the Shurangama Sutra, distinguishing the true from the false and the arising of conditions from beginning to end with exhaustive breadth and subtlety. Thereupon he divided the sections and annotated the text and phrases in an interwoven arrangement. When his work was completed, he visited Chan Master Jinghui and explained what he had done. It deeply accorded with the purport of the sutra. Jinghui asked, "Does the Shurangama not have the meaning of the eight returns?" The master said, "Yes." [Jinghui] said, "Where does brightness return?" The master said, "Brightness returns to the sun disk." [Jinghui] said, "Where does the sun return?" The master was dumbfounded and had no reply. Jinghui admonished him to burn the text he had annotated. From that time the master respectfully submitted and sought further instruction, and for the first time he forgot conceptual understanding. He first resided at Zhiguan in Jizhou. In the second year of Qiande, the sovereign invited him to reside at Changqing. Next [he resided at] Qingliang, and next at the great Bodhimanda of Baoci. He was appointed Great Guiding Teacher of Leiyin Juehai ["Thunder Sound, Ocean of Enlightenment"], and was treated with ceremony unlike others. When the master ascended the hall, he addressed the assembly, saying: "Gods, humans, and the multitudes of living beings all receive the power of this grace. His awe-inspiring authority covers the three realms; his virtue extends to the four kinds of birth. If one receives the numinous light, all are called wonderful meaning. The Buddhas of the ten directions constantly uphold it. Who among you dares to pass judgment? When here it is called opening the gate of skillful means, and teaching is established according to capacities, then there is this. From that, outflow is inexhaustible. If one can rely on it and practice it, what is not permissible? Therefore the late teacher Qingliang said, 'The Buddha is a person with no affairs.' Yet today, if you seek a person with no affairs, you cannot find one either." A monk asked, "Chongshou's Buddha Dharma was entrusted to Zhiguan; to whom is Zhiguan's Buddha Dharma entrusted?" The master said, "Try bringing up Chongshou's Buddha Dharma and see." [Another] asked, "On the mountain peaks and cliffs, is there Buddha Dharma or not?" The master said, "What do you call mountain peaks and cliffs?" [Another] asked, "What is the Way?" The master said, "Deluded thinking and inversion." (The base text has "forgotten thinking.") The master addressed the assembly, saying: "This old monk in his whole life has understood nothing at all. Day by day it is the same; though I dwell here, I follow conditions and accord with destiny. Today you venerable ones are no different from this." A monk asked, "What is the matter of being no different?" The master said, "A thousand differences and ten thousand distinctions." The monk asked again. The master said, "Stop, stop, it need not be spoken. Just understand a thousand differences and ten thousand distinctions." [Another] asked, "What is the master's family style?" The master said, "The plank door of the abbot's quarters." [Another] asked, "What is the signless Bodhimanda?" The master said, "The shrine of the Fourth and Fifth Lords." [Another] asked, "What is the sword that cuts a hair and severs it?" The master said, "A carrying pole and a staff." [Another] asked, "What is the straight and upright single road?" The master said, "Far, far, near, near." [The monk] said, "What about going off just like that?" The master said, "Tut, foolish man, this is a dangerous road." The master asked a monk, "Where have you come from?" [The monk] said, "From Cao Mountain in Fuzhou." The master said, "How many stages to arrive here?" [The monk] said, "Seven stages." The master said, "You have traveled through all those mountains, forests, streams, and ravines. (The base text has 'ravine.') Which is your own self?" [The monk] said, "They are all it." The master said, "Living beings are inverted and take things as self." [The monk] said, "What is the student's own self?" The master said, "They are all it." The master also said, "You venerable ones have each spent winter and passed summer at Zhiguan. Is there anyone who has awakened to their own self? Zhiguan will certify it for you, causing you to see truly and not be deluded by demons." [Someone] asked, "What is the student's own self?" The master said,

好箇師僧眼目甚分明。

(The master continued:) "What a fine monk; his eye is very clear."

漳州羅漢院守仁禪師泉州永春人也。初參淨慧。後迴故郡止東安興教寺上方院。示眾曰。只據如今誰欠誰剩。然雖如此猶是第二義門。上座若明達得去。也且是一是二。更須子細看。僧問。如何是祖師西來的的意。師曰。即今是什麼意。問如何是涅槃。師曰。生死。曰如何是生死。師曰。適來道什麼。僧眾晚參。師謂眾曰。物物本來無處所。一輪明月印心池。便歸方丈。師次住漳州報恩院。謂眾曰。報恩遮裡不曾與人揀話。今日與諸上座揀一兩則話。還願樂麼。諸上座鶴脛長鳧脛短。甘草甜黃蘗苦。恁麼揀辨還愜雅意麼。諸上座莫道血脈不通泥水有隔好。且莫錯會。珍重。僧問。如何是西來意。師曰。喚什麼作西來意。曰恁麼即無西來也。師曰。由汝口頭道。問如何是報恩家風。師曰。無汝著眼處。問學人未委稟承請師方便。師曰。莫相孤負麼。曰恁麼即有師資之分也。師曰。叢林見多。問如何是佛法大意。師曰。向汝道什麼。問如何是無生之相。師曰。捨身受身。曰恁麼即生死無過也。師曰。料汝恁麼會。師又曰。人人皆備理一一盡圓常。問如何是圓常之理。師曰。無事不參差。曰恁麼即縱橫法界也。師曰。巧道有何難。問如何是不到三寸。師曰。汝問我答。師問僧。什麼處來。曰福州來。師曰。跋涉如許多山嶺。阿那箇是上座自己。曰某甲親離福州。師曰。恁麼商量別有商量。曰更作麼生商量。師曰。汝話墮也。問不昧緣塵請師一接。師曰。喚什麼作緣塵。僧曰。若不伸問焉息疑情。師曰。若不是今日便作官方。

Chan Master Shouren of Luohan Monastery in Zhangzhou was a man of Yongchun in Quanzhou. He first studied under Jinghui. Later he returned to his native commandery and stopped at the Upper Hall of the Xingjiao Temple in Dong'an. He addressed the assembly, saying: "Just according to what is now, who owes and who has surplus? Even so, this is still the gate of the second principle. If the senior seats can understand and pass through, that is still only one or two. You must further examine carefully." A monk asked: "What is the true meaning of the Patriarch's coming from the West?" The Master said: "What meaning is it right now?" He asked: "What is nirvana?" The Master said: "Birth and death." He said: "What is birth and death?" The Master said: "What did I just say?" The assembly of monks held evening consultation. The Master addressed the assembly, saying: "Each thing originally has no place; one round bright moon seals the mind-pool." Then he returned to the abbot's quarters. The Master next resided at Bao'en Monastery in Zhangzhou. He addressed the assembly, saying: "Here at Bao'en I have never picked out words for people. Today I will pick out one or two cases for the senior seats. Would you be pleased? Senior seats, the crane's shank is long and the duck's shank is short; licorice is sweet and huangbo is bitter. Picked out and distinguished thus, does it still satisfy your elegant intent? Senior seats, do not say that blood-lines are not connected and mud and water are separated—fine. But do not misunderstand. Take care." A monk asked: "What is the meaning of the coming from the West?" The Master said: "What do you call the meaning of the coming from the West?" He said: "If so, then there is no coming from the West." The Master said: "It is up to your mouth to say so." He asked: "What is the family style of Bao'en?" The Master said: "There is no place for you to set your eyes." He asked: "The student has not yet received the transmission; please, Master, be skillful." The Master said: "Do not be ungrateful." He said: "If so, then there is the distinction of teacher and student." The Master said: "The assembly has seen many." He asked: "What is the great meaning of the Buddha-dharma?" The Master said: "What is it saying to you?" He asked: "What is the mark of no-birth?" The Master said: "Giving up the body and receiving the body." He said: "If so, then birth and death have no fault." The Master said: "I expect you understand it that way." The Master also said: "Everyone is complete in principle, and each one is fully perfect and constant." He asked: "What is the principle of perfect constancy?" The Master said: "Nothing is not uneven." He said: "If so, then it is the dharma-realm in all directions." The Master said: "What difficulty is there in clever speech?" He asked: "What is it that does not reach three inches?" The Master said: "You ask, I answer." The Master asked a monk: "Where have you come from?" He said: "I have come from Fuzhou." The Master said: "You have traveled over so many mountains and ridges. Which one is the senior seat's own self?" He said: "I personally left Fuzhou." The Master said: "Deliberating thus, there is another deliberation." He said: "How would you deliberate further?" The Master said: "Your words have fallen." He asked: "Without obscuring the conditions and dust, please, Master, give one connection." The Master said: "What do you call conditions and dust?" The monk said: "If I did not put forth a question, how would doubt be settled?" The Master said: "If it were not today, you would be acting as an official."

杭州永明寺道潛禪師河中府人也。姓武氏。初詣臨川謁淨慧禪師。一見異之便容入室。一日淨慧問曰。子於參請外看什麼經。師曰。看華嚴經。淨慧曰。總別同異成壞六相。是何門攝屬。師對曰。文在十地品中。據理則世出世間一切法皆具六相。曰空還具六相也無。師懵然無對。淨慧曰。子卻問吾。師乃問曰。空還具六相也無。淨慧曰空。師於是開悟踴躍禮謝。淨慧曰。子作麼生會。師曰空。淨慧然之。異日因四眾士女入院。淨慧問師曰。律中道。隔壁聞釵釧聲即名破戒。見覩金銀合雜朱紫駢闐。是破戒不是破戒。師曰。好箇入路。淨慧曰。子向後有五百毳徒。而為王侯所重在。師尋禮辭駐錫於衢州古寺。閱大藏經而已。後忠懿王錢氏命入府受菩薩戒。署慈化定慧禪師。建大伽藍號慧日永明。請居之。師曰。欲請塔下羅漢銅像過新寺供養。王曰。善矣。予昨夜夢十六尊者乞隨禪師入寺。何昭應之若是。仍於師號加應真二字。師坐永明大道場常五百眾。師上堂謂眾曰。佛法顯然因什麼卻不會去。諸上座欲會佛法但問取張三李四。欲會世法則參取古佛叢林。無事久立。僧問。如何是永明的的意。師曰。今日十五明朝十六。曰覽師的的意。師曰。何處覽。問如何是永明家風。師曰。早被上座答了也。問三種病人如何接。師曰。汝是聾人。曰請師方便。師曰。是方便。問牛頭未見四祖時為什麼百鳥銜華。師曰。見東見西。曰見後為什麼不銜華。師曰。見南見北。曰昔日作麼生。師曰。且會今日。問如何是第二月。師曰月。問如何是覿面事。師曰。背後是什麼。問文殊杖劍擬殺何人。師曰。止止。曰如何是劍。師曰。眼是。問諸餘即不問。向上宗乘亦且置。請師不答。師曰。好箇師僧子。曰恁麼即禮拜去也。師曰。不要三拜盡汝一生去。一日大眾參。師指香鑪曰。汝諸人還見麼。若見一時禮拜各自歸堂。僧問。

Chan Master Daoqian of Yongming Temple in Hangzhou was a man of Hezhong Prefecture. His surname was Wu. He first went to Linchuan to pay respects to Chan Master Jinghui. As soon as Jinghui saw him, he found him extraordinary and allowed him to enter the inner chamber. One day Jinghui asked him, "Apart from your study and inquiries, what scriptures do you read?" The Master said, "I read the Avatamsaka Sutra." Jinghui said, "The six characteristics—totality, distinction, sameness, difference, formation, and destruction—belong to which category?" The Master replied, "The text is in the Ten Grounds Chapter. According to principle, all dharmas of the world and beyond the world possess the six characteristics." He said, "Does emptiness also possess the six characteristics or not?" The Master was bewildered and had no reply. Jinghui said, "You should ask me instead." The Master then asked, "Does emptiness also possess the six characteristics or not?" Jinghui said, "Emptiness." The Master thereupon awakened and joyfully bowed in gratitude. Jinghui said, "How do you understand it?" The Master said, "Emptiness." Jinghui approved of this. Another day, because the four assemblies of laymen and laywomen entered the monastery, Jinghui asked the Master, "In the Vinaya it says: hearing the sound of hairpins and bracelets through a wall is called breaking the precepts. Seeing gold and silver mixed together and red and purple lined up in profusion—is that breaking the precepts or not?" The Master said, "What a fine entry point." Jinghui said, "You will later have five hundred disciples in coarse robes, and you will be held in esteem by kings and marquises." The Master then took his leave after paying respects and stayed at an ancient temple in Quzhou. He merely read the great canon of scriptures. Later, King Zhongyi of the Qian family commanded him to enter the palace to receive the bodhisattva precepts. He was given the title Chan Master Cihua Dinghui. A great monastery was built called Hui Ri Yongming, and he was invited to reside there. The Master said, "I wish to invite the bronze statues of the arhats beneath the stupa to cross over to the new temple for offerings." The king said, "Excellent. Last night I dreamed that the sixteen venerable ones begged to follow the Chan Master into the temple. How clearly this corresponds!" Thereupon he added the two characters "Yingzhen" to the Master's title. The Master sat at the great Dharma hall of Yongming, constantly with five hundred assembly members. The Master ascended the hall and said to the assembly, "The Buddha Dharma is plainly evident—why do you not understand it? If the venerable ones wish to understand the Buddha Dharma, just ask Zhang San and Li Si. If you wish to understand worldly dharmas, then consult the ancient Buddhas in the groves. With nothing to do, stand for a long time." A monk asked, "What is the precise meaning of Yongming?" The Master said, "Today the fifteenth, tomorrow the sixteenth." He said, "I have seen the Master's precise meaning." The Master said, "Where did you see it?" He asked, "What is the family style of Yongming?" The Master said, "It was already answered by the venerable one earlier." He asked, "How do you receive the three kinds of sick people?" The Master said, "You are a deaf person." He said, "Please, Master, use skillful means." The Master said, "That is skillful means." He asked, "Why did a hundred birds carry flowers when Niutou had not yet seen the Fourth Patriarch?" The Master said, "Seeing east, seeing west." He said, "Why did they not carry flowers after he saw him?" The Master said, "Seeing south, seeing north." He said, "What was it like in former days?" The Master said, "Just understand today." He asked, "What is the second moon?" The Master said, "Moon." He asked, "What is the matter right before your face?" The Master said, "What is behind your back?" He asked, "Whom did Manjushri intend to kill with his raised sword?" The Master said, "Stop, stop." He said, "What is the sword?" The Master said, "The eye is." He asked, "I will not ask about all the rest. Let alone the supreme vehicle of the patriarchs. Please, Master, do not answer." The Master said, "What a fine monk." He said, "If so, then I shall bow and go." The Master said, "Do not make three bows and exhaust your whole life." One day the great assembly gathered. The Master pointed to the incense burner and said, "Do all of you see it? If you see it, then all at once bow and each return to the hall." A monk asked:

至道無言借言顯道。如何是顯道之言。師曰。切忌揀擇。問如何是慧日祥光。師曰。此去報慈不遠。曰恁麼即親蒙照燭也。師曰。且喜沒交涉。

(The monk continued asking:) "The ultimate Way is wordless; borrowing words to reveal the Way. What are the words that reveal the Way?" The Master said, "Above all, do not pick and choose." He asked, "What is the auspicious light of Hui Ri?" The Master said, "From here to Baoci is not far." He said, "If so, then I have personally received its illumination." The Master said, "I am glad there is no connection."

撫州黃山良匡禪師吉州人也。上堂謂眾曰。高山頂上空蔬飯無可祇待。諸道者。唯有金剛眼睛憑助汝發明真心。汝若會得能破無明黑暗。汝若不會真箇不壞。便起歸方丈。僧問。如何是黃山家風。師曰。築著汝鼻孔。問如何是物不遷義。師曰。春夏秋冬。問如何是一路涅槃門。師曰。汝問宗乘中一句豈不是。曰恁麼即不哆哆。師曰。莫哆哆好。問眾星攢月時如何。師曰。喚什麼作月。曰莫即遮箇便是也無。師曰。遮箇是什麼。問明鏡當臺森羅為什麼不現。師曰。那裡當臺曰爭奈即今何。師曰。又道不現。問如何是禪。師曰。三界綿綿。曰如何是道。師曰。四生浩浩。

Chan Master Liangkuang of Mount Huang in Fuzhou was a man of Jizhou. Entering the hall, he addressed the assembly, saying: "On the summit of the high mountain there is only plain rice with nothing to go with it; there is nothing to wait for. All you followers of the Way, only with the vajra eye can you be helped to bring forth your true mind. If you can understand, you can shatter the darkness of ignorance. If you cannot understand, truly it is indestructible." Then he rose and returned to the abbot's quarters. A monk asked: "What is the Huangshan family style?" The master said: "It smacks you on the nostrils." He asked: "What is the meaning of 'things do not move'?" The master said: "Spring, summer, autumn, winter." He asked: "What is the one road to the gate of nirvana?" The master said: "Isn't your question one phrase within the teachings of the school?" He said: "If so, then it is not babbling." The master said: "Better not babble." He asked: "What is it like when the myriad stars gather around the moon?" The master said: "What do you call the moon?" He said: "Is it not just this, then, or not?" The master said: "What is this?" He asked: "When a bright mirror is set on its stand, why do the myriad phenomena not appear?" The master said: "Where is the stand?" He said: "What is to be done about right now?" The master said: "You again say they do not appear." He asked: "What is Chan?" The master said: "The three realms are continuous." He said: "What is the Way?" The master said: "The four kinds of birth are vast and teeming."

杭州靈隱山清聳禪師福州福清縣人也。初參淨慧。一日淨慧指雨謂師曰。滴滴落上座眼裡。師初不喻旨。後因閱華嚴經感悟。承淨慧印可。迴止明州四明山卓庵。節度使錢億。執師事之禮。忠懿王命於臨安兩處開法。後居靈隱上寺署了悟禪師。師上堂示眾曰。十方諸佛常在汝前。還見麼。若言見將心見將眼見。所以道。一切法不生一切法不滅。若能如是解諸佛常現前。又曰。見色便見心。且喚什麼作心。山河大地萬象森羅青黃赤白男女等相。是心不是心。若是心為什麼卻成物象去。若不是心又道見色便見心。還會麼。只為迷此而成顛倒種種不同。於無同異中強生同異。且如今直下承當頓豁本心。皎然無一物可作見聞。若離心別求解脫者。古人喚作迷波討源。卒難曉悟。問根塵俱泯為什麼事理不明。師曰。事理且從。喚什麼作俱泯底根塵。問如何是觀音第一義。師曰錯。問無明實性即佛性。如何是佛性。師曰。喚什麼作無明。問如何是和尚家風。師曰。亙古亙今。問不問不答時如何。師曰。寱語作麼。問如何是巔山巖崖裡佛法。師曰。用巔山巖崖作麼。問牛頭未見四祖時如何。師曰。青山綠水。曰見後如何。師曰。綠水青山。師問僧。汝會佛法麼。曰不會。師曰。汝端的不會。曰是。師曰。且去待別時來。其僧珍重。師曰。不是遮箇道理。問如何是摩訶般若。師曰。雪落茫茫。僧無語。師曰。會麼。曰不會。師遂有頌曰。

Chan Master Qingsong of Lingyin Mountain in Hangzhou was a man of Fuqing County in Fuzhou. He first studied under Jinghui. One day Jinghui pointed to the rain and said to the master: "Drop by drop falls into the elder's eyes." The master at first did not understand the meaning. Later, while reading the Avatamsaka Sutra, he was awakened to understanding. He received Jinghui's seal of approval. He returned and stopped at Mount Siming in Mingzhou, where he built a hut. The military commissioner Qian Yi served him with the rites of a master. King Zhongyi commanded him to open the Dharma in two places in Lin'an. Later he resided at Lingyin Upper Monastery and was given the title Chan Master Liaowu. The master entered the hall and instructed the assembly, saying: "The buddhas of the ten directions are always before you. Do you see them? If you say you see them with the mind or see them with the eyes, then it is said: all dharmas are unborn, all dharmas are unceasing. If one can understand thus, all buddhas are always present before one." He also said: "Seeing form, one immediately sees the mind. But what do you call the mind? Mountains, rivers, the great earth, the myriad forms and teeming phenomena, blue, yellow, red, white, the appearances of men and women, and so on—are these the mind or not the mind? If they are the mind, why do they become material forms? If they are not the mind, then it is said seeing form, one immediately sees the mind. Do you understand? It is only because of being deluded about this that one gives rise to inversion and all sorts of differences. Within what is without sameness or difference, one forcibly produces sameness and difference. But now, if you directly accept it and suddenly open your original mind, clearly there is not a single thing that can be seen or heard. If one separates from the mind and seeks liberation elsewhere, the ancients called this seeking the source by chasing the waves; in the end it is difficult to understand and awaken." A monk asked: "When roots and objects are both extinguished, why are principle and phenomena not clear?" The master said: "Let principle and phenomena be for now. What do you call the roots and objects that are extinguished?" He asked: "What is the first principle of Guanyin?" The master said: "Wrong." He asked: "The true nature of ignorance is precisely the buddha-nature. What is the buddha-nature?" The master said: "What do you call ignorance?" He asked: "What is the master's family style?" The master said: "From ancient times to the present." He asked: "What is it like when one neither asks nor answers?" The master said: "What are you raving about?" He asked: "What is the Buddha Dharma in the peaks and cliffs?" The master said: "What use are the peaks and cliffs?" He asked: "What was it like when Niutou had not yet seen the Fourth Patriarch?" The master said: "Green mountains, blue waters." He said: "What about after seeing him?" The master said: "Blue waters, green mountains." The master asked a monk: "Do you understand the Buddha Dharma?" He said: "I do not understand." The master said: "You truly do not understand." He said: "Yes." The master said: "Go for now and come again another time." That monk took his leave. The master said: "It is not this principle." He asked: "What is mahaprajna?" The master said: "Snow falls vast and boundless." The monk was silent. The master said: "Do you understand?" He said: "I do not understand." The master then had a verse, saying:

摩訶般若非取非捨若人不會

Mahaprajna is neither grasped nor abandoned. If a person does not understand,

風寒雪下

Wind cold, snow falls.

金陵報恩院玄則禪師滑州衛南人也。初問青峰(有本雲白兆)如何是佛(有云自己)。青峰曰。丙丁童子來求火。師得此語藏之於心。及謁淨慧。詰其悟旨。師對曰。丙丁是火而更求火。亦似玄則將佛問佛。淨慧曰。幾放過元來錯會。師雖蒙開發頗懷猶豫。復退思既殆莫曉玄理。乃投誠請益。淨慧曰。汝問我與汝道。師乃問。如何是佛。淨慧曰。丙丁童子來求火。師豁然知歸。後住報恩院。師上堂顧視大眾曰。好箇話頭只是無人解問得。所以勞他古人三度喚之。諸人即不勞他喚也。此即且從古人意。作麼生還說得麼。千佛出世亦不增一絲毫。六道輪迴也不減一絲毫。皎皎地現無絲頭翳礙。古人道。但有纖毫即是塵。且如今物象嶷然地。作麼生消遣得汝若於此消遣不得。便是凡夫境界。然也莫嫌樸實說話。也莫嫌說著祖佛。何以故。見說祖佛便擬超越去。若恁麼會大沒交涉。也須子細詳究看。不見他古德究離生死。亦無剃頭剪爪工夫。如今看見大難繼續。問了了見佛性如何是佛性。師曰。不欲便道。問如何是金剛大士。師曰。見也未。問如何是諸聖密密處。師曰。卻須會取自己。曰如何是和尚密密處。師曰。待汝會始得。師謂眾曰。諸上座盡有常圓之月。各懷無價之珍。所以月在雲中雖明而不照。智隱惑內雖真而不通。無事久立。問如何是不動尊。師曰。飛飛颺颺。問如何是瞭然一句。師曰。對汝又何難。曰恁麼道莫便是也無。師曰。不對又何難。曰深領和尚恁麼道。師曰。汝道我道什麼。問亡僧遷化向什麼處去也。師曰。待汝生即道。曰賓主歷然。師曰。汝立地見亡僧。問如何是學人本來心。師曰。汝還曾道著也未。曰只如道著如何體會。師曰。待汝問始得。問教中有言。樹能生果作頗梨色。未審此果何人得吃。師曰。樹從何來。曰學人有分。師曰。去果八萬四千。問如何是不遷。師曰。

Chan Master Xuanze of Bao'en Monastery in Jinling was a man of Weinan in Hua Prefecture. He first asked Qingfeng (one version says Baizhao), "What is the Buddha?" (one version says "What is the self?"). Qingfeng said, "The bing-ding lad comes to seek fire." The Master received these words and stored them in his heart. Later, when he paid homage to Jinghui, the latter questioned him about the purport of his awakening. The Master replied, saying, "Bing-ding is fire, and yet he seeks fire further. This is also like Xuanze asking the Buddha about the Buddha." Jinghui said, "I nearly let you go—it turns out you had it wrong." Though the Master received this instruction, he still harbored hesitation. Again he withdrew to ponder, and though he exhausted his thought, he could not fathom the profound principle. Thereupon he sincerely sought further instruction. Jinghui said, "You ask me, and I will tell you." The Master then asked, "What is the Buddha?" Jinghui said, "The bing-ding lad comes to seek fire." The Master was suddenly enlightened and knew his homeward return. Later he resided at Bao'en Monastery. The Master ascended the hall, looked around at the assembly, and said, "A fine topic—it is just that no one can ask about it or understand it. That is why the ancients were troubled to call three times. You people need not be troubled by his calling. But leave that aside for now—what is the ancients' meaning? How would you still be able to speak it? Though a thousand Buddhas appear in the world, it does not add a single hair's breadth. Though one revolves through the six paths, it does not subtract a single hair's breadth. Brightly it manifests with not a single hair's filament of obstruction. The ancients said, 'If there is the slightest bit, that is dust.' But now things and forms tower up before you—how will you dispose of them? If you cannot dispose of them here, then you are in the realm of ordinary beings. Yet do not disdain plain speech, and do not disdain speaking of patriarchs and Buddhas. Why? Because when you hear of patriarchs and Buddhas, you intend to transcend them. If you understand in that way, you are far wide of the mark. You must carefully and thoroughly investigate and examine this. Do you not see how the ancient worthies investigated and escaped birth and death? They had no time for shaving their heads or trimming their nails. Seen now, it is very hard to continue." Someone asked, "If one sees the Buddha-nature clearly, what is the Buddha-nature?" The Master said, "I do not wish to say it directly." Someone asked, "What is the Vajra Great Being?" The Master said, "Have you seen it or not?" Someone asked, "What is the secret secret place of the sages?" The Master said, "You must instead understand your own self." He said, "What is the secret secret place of the Master?" The Master said, "Wait until you can understand, then you will get it." The Master addressed the assembly, saying, "All you venerable ones each have the ever-full moon; each carries a priceless treasure. That is why, when the moon is within the clouds, though bright it does not shine; when wisdom is hidden within delusion, though true it does not penetrate. You may stand at ease for a long while." Someone asked, "What is the Immovable Honored One?" The Master said, "Flying, flying, soaring, soaring." Someone asked, "What is the phrase of clear completion?" The Master said, "What difficulty is there in answering you?" He said, "If spoken thus, is that it or not?" The Master said, "What difficulty is there in not answering?" He said, "I deeply receive the Master's speaking thus." The Master said, "What do you say I said?" Someone asked, "Where does a deceased monk go when he passes away?" The Master said, "Wait until you are born, and I will tell you." He said, "Guest and host are clearly distinguished." The Master said, "You standing there see a deceased monk." Someone asked, "What is the student's original mind?" The Master said, "Have you ever spoken it or not?" He said, "If one has spoken it, how should one understand it?" The Master said, "Wait until you ask, then you will get it." Someone asked, "In the teachings there is a saying: a tree can produce fruit of crystal color. I wonder who gets to eat this fruit?" The Master said, "Where does the tree come from?" He said, "The student has a share." The Master said, "Go—the fruit is eighty-four thousand." Someone asked, "What is non-movement?" The Master said,

江河競注日月旋流。問宗乘中玄要處請師一言。師曰。汝行腳來多少時也。曰不曾逢伴侶。師曰。少瞌睡。

(The Master continued:) "The rivers race along, the sun and moon spin and flow." Someone asked, "Concerning the profound essentials within the patriarchal teachings, please, Master, give one phrase." The Master said, "How long have you been on pilgrimage?" He said, "I have never met a companion." The Master said, "You are a little short on sleep."

金陵報慈道場玄覺導師行言。泉州晉江人也。得法於淨慧禪師。上堂示眾曰。凡行腳人參善知識。到一叢林放下瓶缽。可謂行菩薩之道能事畢矣。何用更來遮裡舉論真如涅槃。此是非時之說。然古人有言。譬如披沙識寶。沙礫若除真金自現。便喚作常住世間具足僧寶。亦如一味之雨。一般之地生長萬物。大小不同甘辛有異。不可道地與雨有大小之名也。所以道。方即現方圓即現圓。何以故。爾法無偏正。隨相應現。喚作對現色身。還見麼。若不見也莫閑坐地。問如何是祖師西來意。師曰。此問不當。問坐卻是非如何合得本來人。師曰。汝且作麼生坐。江南國主新建報慈大道場。命師大闡宗猷。海會二千餘眾。別署導師之號。師謂眾曰。此日英賢共會海眾同臻。諒惟佛法之趣無不備矣。若是英鑒之者。不須待言也。然言之本無何以默矣。是以森羅萬象諸佛洪源。顯明則海印光澄。冥昧則情迷自惑。苟非通心上士逸格高人。則何以於諸塵中。發揚妙極卷舒物象。縱奪森羅示生非生應滅非滅。生滅洞已乃曰真常。言假則影散千途。論真則一空絕跡。豈可以有無生滅而計之者哉。問國王再請蓋特薦先朝和尚。今日如何舉唱。師曰。汝不是問再唱人。曰恁麼即天上人間無過此也。師曰。勿交涉。問遠遠投師請垂一接。師曰。卻依舊處去。

Chan Master Xuanjue, Guide of the Bodhimanda of Baoci in Jinling, whose secular name was Xingyan, was a man of Jinjiang in Quanzhou. He obtained the Dharma from Chan Master Jinghui. When he ascended the hall and addressed the assembly, he said: "When a patch-robed wanderer visits a good friend of the Way and arrives at some monastery, lays down his bottle and bowl, one can say that the practice of the bodhisattva path is brought to completion. What need is there to come here again and discuss the Tathagata-nature and nirvana? This is untimely talk. Yet the ancients had a saying: It is like sifting sand to recognize treasure—if the gravel is removed, the true gold naturally appears. This is then called the permanently abiding Sangha-jewel complete in the world. It is also like rain of one flavor and earth of one kind growing the myriad things: though large and small differ and sweet and bitter vary, one cannot say that earth and rain have the names of large and small. Therefore it is said: when square, it appears square; when round, it appears round. Why is this? Your Dharma has no partiality or uprightness; it appears according to what corresponds. This is called the responsive manifestation of the body of form. Do you see it? If you do not see it, do not sit idly.'" Question: "What is the meaning of the Ancestor's coming from the West?" The master said: "That question is not appropriate." Question: "If sitting itself is not so, how can one accord with the original person?" The master said: "How do you sit, then?" The ruler of the state of Jiangnan newly built the great bodhimanda of Baoci and commanded the master to greatly propagate the guiding principles of the school. At the ocean-like assembly of more than two thousand, he specially conferred the title Guide. The master said to the assembly: "On this day the worthy and wise have gathered together and the multitude of the ocean-assembly has come together. Surely the purport of the Buddha-dharma is in no way incomplete. If there are those among you who are wise discerners, they need not wait for words. Yet where words are fundamentally absent, how can there be silence? Therefore the myriad phenomena and all Buddhas' vast source: when made manifest, the ocean-seal's radiance is clear; when obscured, deluded feelings bring confusion upon themselves. Unless one is a superior person with penetrating mind and a lofty, exceptional one, how could one amid all dusts bring forth the wondrous and ultimate, rolling and unrolling the images of things, releasing and seizing the dense myriad phenomena, showing birth yet not birth, responding to extinction yet not extinction? Having penetrated birth and extinction, one then says true permanence. When speaking of the provisional, shadows scatter along a thousand paths; when discussing the real, one emptiness leaves no trace. How could one reckon it by being and nonbeing, birth and extinction?" Question: "The king has again invited you to especially commend the late dynasty's master. How will you raise and sing it today?" The master said: "You are not asking about the one who sings again." He said: "If so, then in heaven and among humans there is nothing beyond this." The master said: "This is not to the point." Question: "Coming from afar to take refuge with the master, please bestow a single reception." The master said: "Just go back to where you were before."

金陵淨德道場達觀禪師智筠。河中府人也。姓王氏。弱齡邁俗。依普救寺杲大師披削。年滿受具。始遊方謁撫州龍濟修山主。親附久之機緣莫契。後詣金陵報恩道場。參淨慧頓悟玄旨。後住廬山棲賢寺。師上堂謂眾曰。從上諸聖方便門不少。大底只要諸仁者有箇見處。然雖未見且不參差一絲髮許。諸仁者亦未嘗違背一絲髮許。何以故。烜赫地顯露。如今便會取。更不費一豪氣力。還省要麼。設道毘盧有師法身有主。斯乃抑揚對機施設。諸仁者作麼生會對底道理。若也會且莫嫌他佛語。莫重祖師。直下是自己眼明始得。僧問。如何是的的之言。師曰。道什麼。問紛然覓不得時如何。師曰。覓箇什麼不得。問如何是祖師意。師曰。用祖師意作什麼。問今朝呈遠瑞正意為誰來。師曰。大眾盡見汝恁麼問。乾德三年江南國主仰師道化。於北苑建大道場曰淨德。延請居之。署大禪師之號。上堂謂眾曰。夫欲慕道。也須上上根器始得。造次中下不易承當。何以故。佛法非心意識境界。上座莫恁麼㒝偰地。他古人道。沙門眼把定世界函蓋乾坤。綿綿不漏絲髮。所以諸佛讚歎讚歎不及。比喻比喻不及。道上座威光赫奕亙古亙今。幸有如是家風何不紹續取。為什麼自生卑劣。枉受辛勤不能曉悟。只為如此所以諸佛出興於世。只為如此所以諸佛唱入涅槃。只為如此所以祖師特地西來。僧問。諸聖皆入不二法門。如何是不二法門。師曰。但恁麼入。曰恁麼即今古同然去也。師曰。汝道什麼處是同。問如何是佛法大意。師曰。恰問著。曰恁麼即學人禮拜也。師曰。汝作麼生會。問如何是佛。師曰。如何不是。師復謂眾曰。吾不能投身巖谷滅跡市𮠔。而出入禁庭以重煩世主。吾之過也。遂屢辭歸故山。國主錫以五峰棲玄蘭若。開寶二年八月十七日安坐告寂。壽六十四。臘四十四。

Chan Master Zhijun, Daguan, of the Jingde Daochang in Jinling. He was a man of Hezhong Fu. His surname was Wang. In his youth he surpassed the ordinary. He relied on Great Master Gao of the Pujiu Temple to be shaved and tonsured. When his years were full he received the complete precepts. He first traveled to visit the Mountain Chief Xiu of Longji in Fuzhou. He attached himself closely for a long time, but the opportunity and conditions did not match. Later he went to the Baonen Daochang in Jinling. He studied under Jinghui and suddenly awakened to the profound purport. Later he dwelled at Qixian Temple on Mount Lu. The Master ascended the hall and said to the assembly: "From the supreme sages on down, the expedient gates are not few. In general they only want all you benevolent ones to have a place of insight. Yet although you have not seen it, you are not off by even a hair's breadth. All you benevolent ones also have never turned away from it by even a hair's breadth. Why is this so? Because it is brilliantly and manifestly exposed. If you can grasp it right now, you need not expend the slightest bit of effort. Do you understand or not? Suppose one says Vairocana has a teacher and the Dharmakaya has a master—this is but weighing and measuring, a device set up in response to capacities. How do you benevolent ones understand the principle of what is confronted? If you do understand, then do not disdain the Buddha's words, and do not value the patriarchs above them. Only when directly your own eye is clear do you attain it." A monk asked: "What is the exact and precise word?" The Master said: "What are you saying?" He asked: "When one searches in confusion and cannot find it, what then?" The Master said: "What is it that you cannot find?" He asked: "What is the meaning of the patriarchs?" The Master said: "What use is the meaning of the patriarchs?" He asked: "Today you display a distant auspicious sign—for whom is the true meaning?" The Master said: "The great assembly all see you asking like this." In the third year of Qiande, the ruler of the state of Jiangnan admired the Master's transformation through the Way. At Beiyuan he built a great practice place called Jingde. He invited the Master to dwell there and bestowed on him the title Great Chan Master. He ascended the hall and said to the assembly: "If one wishes to aspire to the Way, one must also possess the highest of faculties to attain it. The hasty and the middling and lesser cannot easily bear it. Why is this so? The Buddha Dharma is not the realm of mind, intellect, or consciousness. Elders, do not be like that [these two characters are not recognized] in that way. The ancients said: The eye of the shramana holds the world firmly and encompasses heaven and earth. Continuously without leaking even a hair. Therefore the Buddhas praise it, and their praise cannot reach it. They compare it, and their comparisons cannot reach it. The Elder's awesome light is brilliant, spanning ancient and present. Fortunate are you to have such a family style—why not carry it on? Why give rise to your own inferiority? Vainly receiving hardship, unable to understand and awaken. It is only for this reason that the Buddhas appear in the world. It is only for this reason that the Buddhas enter parinirvana. It is only for this reason that the patriarchs specially came from the west." A monk asked: "All the sages enter the gate of non-duality. What is the gate of non-duality?" The Master said: "Just enter like this." He said: "If so, then past and present are the same throughout." The Master said: "Where do you say the sameness is?" He asked: "What is the great meaning of the Buddha Dharma?" The Master said: "You have just asked it." He said: "If so, then this student bows." The Master said: "How do you understand?" He asked: "What is the Buddha?" The Master said: "What is not?" The Master again said to the assembly: "I cannot cast myself into rocky valleys and extinguish my traces in the markets [this character is not recognized], but instead go in and out of the forbidden court, thereby repeatedly troubling the ruler of the world. This is my fault." Thereupon he repeatedly begged to return to his former mountain. The ruler of the state bestowed on him the Wufeng Qixuan Aranya. On the seventeenth day of the eighth month of the second year of Kaibao, he sat peacefully and announced his quiescence. He was sixty-four years old. His dharma-age was forty-four.

高麗道峰山慧炬國師。始發機於淨慧之室。本國主思慕遣使來請。遂迴故地。國主受心訣禮待彌厚。一日請入王府上堂。師指威鳳樓示眾曰。威鳳樓為諸上座舉揚了。諸上座還會麼。儻若會且作麼生會。若道不會威鳳樓作麼生不會。珍重。師之言教未被中華。亦莫知所終。

National Teacher Huiju of Daofeng Mountain in Goryeo. He first activated his potential in the chamber of Jinghui. The ruler of his native country longed for him and sent envoys to invite him. Thereupon he returned to his former land. The ruler of the country received the mind formula and treated him with ever greater reverence. One day he invited him to enter the royal palace and ascend the hall. The Master pointed to the Weifeng Tower and said to the assembly: "The Weifeng Tower has been proclaimed for all you elders. Do all you elders understand? If you do understand, then how do you understand? If you say you do not understand, how is it that the Weifeng Tower does not understand? Take care." The Master's words and teachings did not reach China. It is also not known where he ended.

金陵清涼法燈禪師泰欽。魏府人也。生而知道辯才無礙。入淨慧之室海眾歸之。僉曰敏匠。初受請住洪州幽谷山雙林院。上堂未升座乃曰。此山先代一二尊宿曾說法來。此座高廣不才何升。昔古有言。作禮須彌燈王如來乃可得坐。且道須彌燈王如來今在何處。大眾要見麼一時禮拜。師便升座良久曰。為大眾只如此。也還有會處麼。僧問。如何是雙林境。師曰。畫也不成。曰如何是境中人。師曰。且去。又曰。境也未識且討人。問一佛出世震動乾坤。和尚出世震動何方。師曰。什麼處見震動。曰爭奈即今何。師曰。今日有什麼事。有僧出禮拜。師曰。道者前時謝汝請。我將什麼與汝好。僧擬問次。師曰。將謂相悉卻成不委。問如何是西來密密意。師曰苦。問一佛出世普潤群生。和尚出世當為何人。師曰。不徒然曰。恁麼即大眾有賴也。師曰。何必。師告眾曰。且住得也久立。官人及諸大眾。今日相請勤重。此箇殊功比喻何及。所以道未了之人聽一言。只遮如今誰動口。師便下坐立倚拄杖而告眾曰。還會麼。天龍寂聽而雨華。莫作須菩提㡧子畫將去。且恁麼信受奉行。師次住上藍護國院。僧問。十方俱擊鼓十處一時聞。如何是聞。師曰。汝從那方來。問善行菩薩道不染諸法相。如何是菩薩道。師曰。諸法相。曰如何得不染去。師曰。染著什麼處。問不久開選場還許學人選也無。師曰。汝是點額人。又曰。汝是什麼科目。問如何是演大法義師曰。我演何似汝演。師次住金陵龍光院。上堂升座。維那白椎雲。法筵龍象眾當觀第一義。師曰。維那是第二義。長老只今是第幾義。師又舉衣袖謂眾曰。會麼大眾。此是山呼舞蹈。莫道五百生前曾為樂主來。或有疑情請垂見示。時有僧問。如何是諸佛正宗。師曰。汝是什麼宗。曰如何。師曰。如何即不會。問上藍一曲師親唱。今日龍光事若何。師曰。汝什麼時到上藍來。

Chan Master Taiqin of the Qingliang Fadeng [Dharma Lamp] Monastery in Jinling. He was a man of Weifu. Born knowing the Way, his eloquence was unobstructed. He entered the chamber of Jinghui, and the multitude of the assembly turned to him. All said he was a keen craftsman. At first he accepted an invitation to reside at Shuanglin Monastery on Yougu Mountain in Hongzhou. On ascending the hall, before mounting the seat, he said: "A former generation or two of venerable elders on this mountain have spoken the Dharma here. This seat is high and broad; how can one without talent ascend it? The ancients had a saying: only after paying homage to Sumeru Lamp King Tathagata may one obtain the seat. But tell me, where is Sumeru Lamp King Tathagata now? Does the great assembly want to see him? Bow all at once." The master then ascended the seat, and after a long while said: "For the sake of the great assembly it is just thus. Do you also understand where he is?" A monk asked: "What is the realm of Shuanglin?" The master said: "Even painting cannot make it." He said: "What is the person within the realm?" The master said: "Be on your way for now." He also said: "You do not even recognize the realm, and yet you seek the person." Someone asked: "When one Buddha appears in the world, heaven and earth quake. When the master appears in the world, what direction quakes?" The master said: "Where do you see quaking?" He said: "What can be done about right now?" The master said: "What matter is there today?" A monk came forward and bowed. The master said: "Daoist, earlier I thanked you for your invitation. What good thing shall I give you?" As the monk was about to ask something, the master said: "I thought we understood each other, but instead you do not understand." Someone asked: "What is the secret meaning of the coming from the West?" The master said: "Bitterness." Someone asked: "When one Buddha appears in the world, he universally moistens the multitudes. When the master appears in the world, for whom is it?" The master said: "Not in vain." He said: "If so, then the great assembly has something to rely on." The master said: "Why must it be so?" The master addressed the assembly: "Please stay a while; you have stood long. The officials and all the great assembly have today invited me with earnest weight. How can this extraordinary merit be matched by analogy? Therefore it is said: those who have not finished, listen to one word. Just now, who is it that moves the mouth?" The master then descended from the seat, stood leaning on his staff, and addressed the assembly: "Do you understand? Heavenly dragons in silent hearing rain flowers. Do not make of it a Subhuti [this character follows the cloth radical] and paint it away. Just thus receive and uphold, believe and practice." The master next resided at Shanglan Huguo Monastery. A monk asked: "When ten directions all beat the drum, ten places hear it at once. What is hearing?" The master said: "From what direction did you come?" He asked: "One who well practices the bodhisattva path does not defile any dharma-mark. What is the bodhisattva path?" The master said: "All dharma-marks." He said: "How can one be undefiled?" The master said: "Where are you defiled?" He asked: "Before long the examination field will open; will students also be permitted or not?" The master said: "You are one who has dotted his forehead." He also said: "What subject are you?" He asked: "What is expounding the great meaning of Dharma?" The master said: "How is my expounding like your expounding?" The master next resided at Longguang Monastery in Jinling. On ascending the hall, he mounted the seat. The disciplinarian struck the mallet and said: "The dragons and elephants of the Dharma assembly should contemplate the foremost meaning." The master said: "The disciplinarian is the second meaning. Elders, what meaning is it just now?" The master again raised his sleeve and said to the assembly: "Do you understand, great assembly? This is mountain-shouting and dancing. Do not say that five hundred births ago I was a music master. If anyone has doubts, please reveal them." At that time a monk asked: "What is the true lineage of all Buddhas?" The master said: "What lineage are you?" He said: "How is it?" The master said: "How is it? Then you do not understand." He asked: "A tune of Shanglan the master personally sang. What of today's affair at Longguang?" The master said: "When did you arrive at Shanglan?"