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

曰諦當事如何。師曰。不諦當即別處覓。問如何是佛法大意。師曰。且問小意卻來與汝大意。師後入金陵住清涼大道場。上堂陞座。僧出問次。師曰。遮僧最先出為大眾已了第國主深恩。問國主請命祖席重開。學人上來請師直指心源。師曰。上來卻下去。問法眼一燈分照天下。和尚一燈分付何人。師曰。法眼什麼處分照來。江南國主為鄭王時受心法於淨慧之室。暨淨慧入滅復。嘗問於師曰。先師有什麼不了底公案。師對曰。見分析次。異日又問曰。承聞長老於先師有異聞底事。師作起身勢。國主曰。且坐。師謂眾曰。先師法席五百眾。今只有十數人在諸方為導首。爾道莫有錯指人路底麼。若錯指教他入水入火落坑落塹。然古人又道。我若向刀山刀山自摧折。我若向鑊湯鑊湯自消滅。且作麼生商量言語即熟。及問著便生疎去。何也只為隔闊多時。上座但會我什麼處去不得有去。不得者。為眼等諸根色等諸法。諸法且置。上座開眼見什麼。所以道不見一法即如來。方得名為觀自在。珍重。師開寶七年六月示疾告眾曰。老僧臥疾強牽拕與汝相見。如今隨處道場宛然化城。且道作麼生是化城。不見古導師雲。寶所非遙須且前進。及至城所又道。我所化作。今汝諸人試說箇道理看。是如來禪祖師禪。還定得麼。汝等雖是晚生。須知僥忝我國主凡所勝地建一道場所須不闕。只要汝開口。如今不如阿那箇是汝口。爭答効他四恩三有。欲得會麼。但識口必無咎。縱有咎因汝有我。今火風相逼。去住是常道。老僧住持將逾一紀。每承國主助發。至於檀越十方道侶主事小師皆赤心為我。默而難言。或披麻帶布。此即順俗我道違真。且道順好違好。然但順我道即無顛倒。我之遺骸必於南山大智藏和尚左右乞二墳冢。升沈皎然不淪化也。努力努力珍重即其月二十四日安坐而終。

He said, "What is the matter of truth?" The master said, "If it is not truth, then seek it elsewhere." Someone asked, "What is the great meaning of the Buddha-dharma?" The master said, "Ask about the small meaning first, then I will come and give you the great meaning." Later the master entered Jinling and resided at the Qingliang Great Way-Place. Ascending the hall and mounting the seat, a monk came forward to ask a question. The master said, "This monk is the first to come out; for the great assembly he has already finished his turn. The king's profound grace." Someone asked, "The king has requested that the ancestral seat be reopened. A student has come forward and asks the master to point directly to the source of mind." The master said, "Having come forward, withdraw." Someone asked, "The one lamp of Fayan shines divided over the world. The master's one lamp—to whom is it entrusted?" The master said, "Where does Fayan shine divided?" When the king of Jiangnan was King Zheng, he received the mind-dharma in the chamber of Jinghui. Later, after Jinghui entered extinction, he once asked the master, saying, "What unresolved public case did my late master have?" The master replied, saying, "See the analysis." Another day he again asked, saying, "I have heard that the elder has some unusual matter concerning my late master." The master made a movement as if to rise. The king said, "Please sit." The master said to the assembly, "My late master's dharma seat had five hundred people. Now only ten or so are in various places as leaders. Do you say there is no one who mistook the road for others? If one mistakenly guides them, he causes them to enter water, enter fire, fall into a pit, fall into a moat. Yet the ancients also said, 'If I face the mountain of knives, the mountain of knives breaks apart by itself. If I face the boiling cauldron, the boiling cauldron vanishes by itself.' How then should this be considered? Words are familiar, but when asked, one becomes estranged. Why? Only because of separation for a long time. Elders, just understand where I cannot go. As for what cannot be gone to, it is because of the eye and other faculties, form and other dharmas. Set aside the dharmas for now. Elders, when you open your eyes, what do you see? Therefore it is said, 'Not seeing a single dharma is thus the Tathagata; only then can one be named Avalokiteshvara.' Take care." In the sixth month of the seventh year of Kaibao, the master showed illness and addressed the assembly, saying, "The old monk lies ill and forcibly drags himself to see you. Now wherever there is a way-place, it is clearly a conjured city. Tell me, what is the conjured city? Do you not see that the ancient guiding master said, 'The jewel place is not far; you must go forward.' When he reached the city, he also said, 'What I conjured.' Now all of you, try to say a principle and see. Is it Tathagata Chan or ancestral Chan? Can you still determine it? Though you are late-born, you should know that I have presumptuously received from the king of our country; wherever a way-place is built on any excellent site, nothing needed is lacking. It is only that you must open your mouth. Now it is not as good as—which is your mouth? How can you answer and repay the four恩 and three existences? Do you want to understand? Just know that the mouth will surely have no fault. Even if there is a fault, it is because you have it. Now fire and wind press upon me; going or staying is the constant way. The old monk has held the position for more than twelve years. Each time I have received the king's aid and inspiration. As for the donors, the companions of the ten directions, the officers, and the junior masters, all have with whole hearts acted for me. It is hard to speak of in silence. Some wear hemp and cloth; this follows custom, but my way opposes the true. Tell me, is following good or opposing good? Yet if one follows my way, there is no inversion. My remains must be begged for two graves beside Reverend Dazhi Zang on South Mountain. Rising and sinking are brightly clear and will not sink into transformation. Strive, strive, take care." On the twenty-fourth day of that month, he sat upright and passed away.

杭州真身寶塔寺紹巖禪師雍州人也。姓劉氏。七歲依高安禪師出家。十八進具於懷暉律師。暨遊方與天台韶國師同受記於臨川。尋於浙右水心寺掛錫宴寂。後止越州法華山。續入居塔寺上方淨院。吳越王命師開法。署了空大智常照禪師。上堂謂眾曰。山僧素寡知見。本期閑放念經待死。豈謂今日大王勤重苦勉山僧。効諸方宿德施張法筵。然大王致請也。只圖諸仁者明心。此外無別道理。諸仁者還明心也未。莫不是語言譚笑時。凝然杜默時。參尋知識時。道伴商略時。觀山翫水時。耳目絕對時。是汝心否。如上所解盡為魔魅所攝。豈曰明心。更有一類人離身中妄想。外別認遍十方世界。含日月包太虛。謂是本來真心。斯亦外道所計非明心也。諸仁者要會麼。心無是者亦無不是者。汝擬執認其可得乎。問六合澄清時如何。師曰。大眾誰信汝。問見月忘指時如何。師曰。非見月。曰豈可認指為月耶。師曰。汝參學來多少時也。師開寶四年七月示疾。謂門弟子曰。諸行無常即常住相。言訖跏趺而逝。壽七十三。臘五十五。

Chan Master Shaoyan of the True Body Treasure Stupa Temple in Hangzhou was a man of Yongzhou. His surname was Liu. At the age of seven he left home under Chan Master Gao'an. At eighteen he received the full precepts under Vinaya Master Huaihui. Later, as he traveled among the quarters, he together with National Teacher Shao of Tiantai received the prediction in Linchuan. Soon after, he hung up his staff and dwelt in quiet meditation at Shuixin Temple in Zheyang. Later he stopped at Mount Fahua in Yuezhou. Subsequently he entered and resided in the Shangfang Pure Court above the stupa temple. The King of Wuyue commanded the master to open the Dharma. He was given the title Chan Master Liaokong Dazhi Changzhao. Mounting the hall, he addressed the assembly, saying: "This mountain monk has always been scant in knowledge and views. Originally I expected to remain at leisure, reciting sutras and waiting for death. How could I have expected that today the Great King would earnestly and repeatedly press this mountain monk so hard, to emulate the venerable elders of various quarters in spreading out the Dharma seat? Yet the Great King's invitation is solely intended to have you benevolent ones clarify the mind. Beyond this there is no other principle. Have you benevolent ones clarified the mind or not? Is it not that when you are speaking and laughing, when you are silently composed and shut off, when you are seeking and consulting a teacher, when you are discussing with fellow practitioners, when you are viewing mountains and enjoying waters, when your ears and eyes are utterly cut off—is that your mind? The understandings as described above are all seized upon by demonic spirits. How can this be called clarifying the mind? Moreover, there is another type of person who detaches from the deluded thoughts within the body and externally recognizes something else pervading the worlds in the ten directions, encompassing the sun and moon and embracing the great void, and calls this the original true mind. This too is a postulate of outsiders, not clarifying the mind. You benevolent ones, do you want to understand? The mind is not anything, and also is not nothing. If you try to grasp and recognize it, can you obtain it?" Someone asked: "What about when the six directions are clarified and pure?" The master said: "Who among the great assembly believes you?" Someone asked: "What about when one sees the moon and forgets the finger?" The master said: "That is not seeing the moon." [The questioner] said: "How could one take the finger as the moon?" The master said: "How long have you been practicing and studying?" In the seventh month of the fourth year of the Kaibao era, the master showed illness. He addressed his disciple-monks, saying: "All conditioned things are impermanent, namely the mark of permanence." When the words were finished, he crossed his legs and passed away. His age was seventy-three; his summer [monastic years] were fifty-five.

金陵報恩院法安慧濟禪師太和人也。印心於法眼之室。初住撫州曹山崇壽院為第四世。上堂謂眾曰。知幻即離不作方便。離幻即覺亦無漸次。諸上座且作麼生會。不作方便又無漸次。古人意在什麼處。若會得諸佛常見前。若未會莫向圓覺經裡討。夫佛法亙古亙今未嘗不見前。諸上座一切時中鹹承此威光。須具大信根荷擔得起始得。不見佛讚猛利度人堪為器用。亦不賞他向善久修淨業者。要似他廣額兇屠拋下操刀便證阿羅漢果。直須恁麼始得。所以長者道。如將梵位直授凡庸。僧問。大眾既臨於法會。請師不吝句中玄。師曰。謾得大眾麼。曰恁麼即全應此問也。師曰。不用得。問古人有言一切法以不生為宗。如何是不生宗。師曰。好箇問處。問佛法中請師方便。師曰。方便了也。問如何是古佛心。師曰。何待問江南。國主請入居報恩。署號攝眾。師上堂謂眾曰。此日奉命令住持當院為眾演法。適來見維那白槌了。多少好令教當觀第一義。且作麼生是第一義。若遮裡參得多少省要。如今更別說箇什麼。即得然承恩旨不可杜默去也。夫禪宗示要法爾常規。圓明顯露亙古亙今。至於達磨西來。也只與諸人證明。亦無法可得與人。只道直下是。便教立地覯取。古人雖即道立地覯取。如今坐地還覯得也無。有疑請問。僧問。三德奧樞從佛演一音玄路請師明。師曰。汝道有也未。問如何是報恩境。師曰。大家見汝問。師開寶中示滅於本院。

Chan Master Fa'an Huiji of the Bao'en Monastery in Jinling was a man of Taihe. He received mind-seal in the chamber of Fayan. He first resided as the fourth patriarch at the Chongshou Monastery on Caoshan in Fuzhou. When he ascended the hall, he addressed the assembly, saying: "To know illusion is immediately to transcend it, without employing expedient means. To transcend illusion is immediately to awaken, and there are no gradual stages. All you venerable ones, how do you understand this? If there is no employment of expedient means and no gradual stages, what is the intention of the ancients? If you understand, all buddhas constantly appear before you. If you do not understand, do not seek it in the Sutra of Perfect Enlightenment. The Buddha Dharma, from ancient times to the present, has never failed to appear before you. All you venerable ones, at all times, all of you receive this majestic radiance. You must possess a great root of faith and be able to shoulder it before you can attain it. Do you not see that the Buddha praised the fierce and sharp who save people and are capable of being vessels, and did not commend those who cultivate wholesome karma and pure works for a long time? It must be like the wide-browed fierce butcher who, casting down his cleaver, immediately realized the fruit of arhatship. It must be exactly like this before you can attain it. Therefore the elder said: 'It is like directly conferring the rank of Brahma upon a common and ordinary person.'" A monk asked: "Since the great assembly is already present at the Dharma gathering, please, Master, do not begrudge the mystery within the phrase." The Master said: "Would I deceive the great assembly?" He said: "If so, then this fully answers this question." The Master said: "It is not necessary." A monk asked: "The ancients said that all dharmas take the unborn as their principle. What is the principle of the unborn?" The Master said: "A good place to ask." A monk asked: "In the Buddha Dharma, please, Master, be expedient." The Master said: "Expedient means are done." A monk asked: "What is the mind of the ancient buddhas?" The Master said: "Why wait to ask?" The ruler of the state of Jiangnan invited him to reside at Bao'en and gave him a title and appointed him to lead the assembly. The Master ascended the hall and addressed the assembly, saying: "Today I have received the command to reside as abbot of this monastery and expound the Dharma for the assembly. Just now I saw the vinaya master strike the mallet. How excellent a command it is to teach you to contemplate the primary meaning. But how do you understand the primary meaning? If you can inquire here with some saving efficacy, what else is there now to say? Yet having received the imperial decree, I cannot remain silent and depart. The essential teaching of the Chan school is naturally the constant norm. Perfect brightness is manifest from ancient times to the present. As for Bodhidharma's coming from the West, he too only testified for all of you. There was no dharma to be obtained and given to others. He only said it is directly here, and had you immediately perceive it. Although the ancients said to perceive it immediately, sitting here now, can you still perceive it? If you have doubts, please ask." A monk asked: "The profound pivot of the three virtues is expounded by the Buddha in one sound; the mysterious path of one sound—please, Master, clarify it." The Master said: "Do you say there is one or not?" A monk asked: "What is the realm of Bao'en?" The Master said: "Everyone sees you ask." The Master passed away in the monastery during the Kaibao era.

撫州崇壽院契稠禪師西州人也。上堂升座。僧問。四眾諦觀第一義。如何是第一義。師曰。何勞更問。師又曰。大眾欲知佛性義。當觀時節因緣。作麼生是時節因緣。上座如今便散去。且道有也未。若無因什麼便散去。若有作麼生是第一義。上座第一義現成。何勞更觀。恁麼顯明得佛性。常照一切法常住若見有法常住。猶未是法之真源。作麼生是法之真源。上座不見古人道。一人發真歸元十方虛空悉皆消殞。還有一法為意解麼。古人有如是大事因緣。依而行之即是。何勞長老多說。眾中有未知者便請相示。僧問。淨慧之燈親然汝水今日王侯請命。如何是淨慧之燈。師曰。更請一問。問古人見不齊處請師方便。師曰。古人見什麼處不齊。問如何是佛。師曰。如何是佛。曰如何領解。師曰。領解即不是。問的的西來意師當第幾人。師曰。年年八月半中秋。問如何是和尚為人一句。師曰。觀音舉上藍舉。師淳化三年示滅。

Chan Master Qichou of the Chongshou Monastery in Fuzhou was a man of Xizhou. When he ascended the hall and took the seat, a monk asked: "The four assemblies earnestly contemplate the primary meaning. What is the primary meaning?" The Master said: "Why trouble to ask again?" The Master also said: "Great assembly, if you wish to know the meaning of buddha-nature, you should observe the causes and conditions of the time. What are the causes and conditions of the time? Venerable ones, if you now simply disperse, tell me, is there or is there not? If there is not, why then disperse? If there is, how do you understand the primary meaning? Venerable ones, the primary meaning is already present; why trouble to contemplate further? In this way the buddha-nature is clearly manifested, constantly illuminating all dharmas and permanently abiding. If you see a dharma permanently abiding, it is still not the true source of the dharma. What is the true source of the dharma? Venerable ones, do you not see that the ancients said: 'When one person sends forth truth and returns to the source, the ten directions of space all vanish.' Is there still a single dharma that can be understood intellectually? The ancients had such a great matter as this cause and condition. To practice according to it is itself it. Why trouble the elder to say much? If there are those in the assembly who do not yet understand, please let them be shown." A monk asked: "The lamp of Jinghui personally burns at Rushui; today the king and marquises request the command. What is the lamp of Jinghui?" The Master said: "Please ask another question." A monk asked: "Where the ancients saw unevenly, please, Master, be expedient." The Master said: "Where did the ancients see unevenly?" A monk asked: "What is the Buddha?" The Master said: "What is the Buddha?" He said: "How should one understand?" The Master said: "To understand is not it." A monk asked: "The precise meaning of coming from the West—at what number is the Master?" The Master said: "Every year the middle of the eighth month is mid-autumn." A monk asked: "What is the one phrase by which the Master acts for people?" The Master said: "Guanyin raises, Shanglan raises." The Master passed away in the third year of the Chunhua era.

洪州雲居山清錫禪師泉州人也。初住龍須山廣平院。有僧問。如何是廣平境。師曰。識取廣平。曰如何是境中人。師曰。驗取。次住雲居山。僧問。如何是雲居境。師曰。汝喚什麼作境。曰如何是境中人。師曰。適來向汝道什麼。師後住泉州西明院。有廖天使入院見供養法眼和尚真。乃問曰。真前是什麼果子。師曰。假果子。天使曰。既是假果子。為什麼將供養真。師曰。也只要天使識假。問如何是佛。師曰。容顏甚奇妙。

Chan Master Qingxi of Yunju Mountain in Hongzhou was a man of Quanzhou. He first resided at Guangping Yuan on Longxu Mountain. A monk asked, "What is the realm of Guangping?" The Master said, "Recognize Guangping." He said, "What is the person within the realm?" The Master said, "Test and see." Next he resided at Yunju Mountain. A monk asked, "What is the realm of Yunju?" The Master said, "What do you call the realm?" He said, "What is the person within the realm?" The Master said, "What did I just say to you?" The Master later resided at Ximing Yuan in Quanzhou. There was a Layman Envoy Liao who entered the monastery and saw the offering of the portrait of Reverend Fayan. He then asked, "What fruit is before the portrait?" The Master said, "A fake fruit." The Layman Envoy said, "Since it is a fake fruit, why offer it before the portrait?" The Master said, "It is only to let the Layman Envoy recognize the fake." He asked, "What is the Buddha?" The Master said, "His countenance is exceedingly wondrous."

洪州百丈山大智院道常禪師。本山出家。禮照明禪師披剃。尋參淨慧獲預函丈。因請益問。外道問佛不問有言不問無言。敘語未終。淨慧曰。住住汝擬向世尊良久處會去。師從此悟入。後本山請歸住持。當第十一世。學者尤盛。師上堂示眾曰。乘此寶乘直至道場。每日勞諸上座訪及。無可祇延。時寒不用久立。卻請迴車。珍重。僧問。如何是學人行腳事。師曰。拗折拄杖得也未。問古人有言。釋迦與我同參。未審參何人。師曰。唯有同參方得知。曰未審此人如何親近。師曰。恁麼即不解參也。問如何是祖師西來意。師曰。往往問不著。問還鄉曲子作麼生唱。師曰。設使唱落汝後。問如何是百丈境。師曰。何似雲居。問如何是百丈為人一句。師曰。若到諸方總須問過。師又謂眾曰。實是無事與上座各各事佛。更有何疑得到遮裡。古人只道。十方同共聚箇箇學無為。此是選佛場心空及第歸。心空是及第。且作麼生會心空。不是那裡閉目冷坐是心空。此正是識陰想解。上坐要心空麼。但且識心。所以道。過去已過去。未來更莫算。兀然無事坐。何曾有人喚。設有人喚上座。應他好不應好。若應阿誰喚上座。若不應不患聾也。三世體空且不是木頭。所以古人道。心空得見法王。還見法王麼也只是老病僧。又莫是渠自伐麼。珍重僧問。如何是佛。師曰。汝有多少事不問。僧舉人問玄沙曰。三乘十二分教即不問。如何是祖師西來意。玄沙曰。三乘十二分教不要。其僧不會。請師為說。師曰。汝實不會。曰實不會。師示偈曰。

Chan Master Daochang of Dazhi Yuan on Baizhang Mountain in Hongzhou. He left home on this mountain. He received tonsure and precepts under Chan Master Zhaoming. Soon after he studied under Jinghui and was admitted to his inner chamber. Because he requested instruction, he asked: "The outsider asked the Buddha, neither asking with words nor asking without words." Before the narrative was finished, Jinghui said, "Stop, stop. Do you intend to understand it from the World-Honored One's lengthy silence?" The Master from this entered awakening. Later this mountain invited him to return and take up residence as abbot. He was the eleventh generation. Students were especially numerous. The Master ascended the hall and addressed the assembly, saying, "Riding this jeweled vehicle, go straight to the bodhimanda. Every day I trouble all you venerable ones to visit. There is nothing with which to detain you long. The weather is cold; do not stand long. Please turn your carriage around. Take care." A monk asked, "What is the student's matter of traveling on foot?" The Master said, "Can you snap your staff?" He asked, "The ancients said, 'Shakyamuni and I are fellow students.' I wonder whom he studied with?" The Master said, "Only a fellow student can know." He said, "I wonder how this person draws near?" The Master said, "In that case, you do not understand how to study." He asked, "What is the meaning of the Patriarch's coming from the West?" The Master said, "Often when asked it misses." He asked, "How is the song of returning home sung?" The Master said, "Even if sung, it falls behind you." He asked, "What is the realm of Baizhang?" The Master said, "How does it compare to Yunju?" He asked, "What is the one phrase of Baizhang's teaching of people?" The Master said, "If you go to various places, you must always ask first." The Master also said to the assembly, "Truly there is nothing to do, and each of you venerable ones serves the Buddha. What further doubt is there that you have arrived here? The ancients only said, 'The ten directions all gather together; each one studies non-action. This is the selection ground for buddhas; when the mind is empty, one returns having passed.' The empty mind is passing the selection. But how will you understand the empty mind? It is not sitting cold with eyes closed somewhere that is the empty mind. That is precisely the consciousness-aggregate and conceptual understanding. Venerable ones, do you want the empty mind? Just recognize the mind. Therefore it is said, 'The past has already passed; the future, calculate no more. Sitting serenely with nothing to do, who has ever called you? Suppose someone calls you venerable ones: should you respond or not? If you respond, who is it that calls you venerable ones? If you do not respond, you are not afflicted with deafness. The three times are empty in essence, and yet it is not a block of wood. Therefore the ancients said, 'When the mind is empty, one sees the Dharma King.' Do you also see the Dharma King? It is only this old sick monk. Or is it that he praises himself? Take care." A monk asked, "What is the Buddha?" The Master said, "How many matters do you have that you do not ask?" A monk cited someone asking Xuansha: "The teachings of the three vehicles and twelve divisions I do not ask; what is the meaning of the Patriarch's coming from the West?" Xuansha said, "The teachings of the three vehicles and twelve divisions are not wanted." That monk did not understand. He requested the Master to explain for him. The Master said, "You truly do not understand." He said, "I truly do not understand." The Master showed a verse, saying:

不要三乘要祖宗三乘不要與君同

Do not want the three vehicles; want the ancestral patriarch. Not wanting the three vehicles is the same as you.

君今欲會通宗旨後夜猿啼在亂峰

If you now wish to understand and penetrate the essential purport, in the latter night the monkeys cry among the tangled peaks.

師淳化二年示滅。塔於本山。

In the second year of Chunhua the Master showed extinction. His stupa is on this mountain.

天台山般若寺通慧禪師敬遵。上堂謂眾曰。皎皎烜赫地亙古亙今也。未曾有纖豪間斷相。無時無節長時拶定上座無通氣處。所以道。山河大地是上座善知識。放光動地觸處露現。實無絲頭許法可作隔礙。如今因什麼卻不會。特地生疑去。無事不用久立。僧問。優曇華坼人皆覩。般若家風賜一言。師曰。不因上座問不曾舉似人。曰恁麼即般若雄峰詎齊今古。師曰。也莫錯會。問牛頭未見四祖時為什麼百鳥銜華。師曰。汝什麼處見。曰見後為什麼不銜華。師曰。且領話好。問靈山一會迦葉親聞。未審今日一會何人得聞。師曰。汝試舉迦葉聞底看。曰恁麼即迦葉親聞去也。師曰。亂道作麼。師自述真讚曰。

Tonghui Chan Master Jingzun of the Bore Temple on Tiantai Mountain. When he ascended the hall, he addressed the assembly: "Bright and blazing, it spans ancient and present. Never has there been the slightest interruption. With no time and no season, it constantly presses upon the seated one, leaving no place for breath. Therefore it is said: mountains, rivers, and the great earth are the seated one's good spiritual friend. Emitting light and shaking the earth, it reveals itself wherever one touches. Truly there is not a thread's worth of any dharma that can create obstruction. Now why is it that you do not understand? You deliberately give rise to doubt. There is nothing to do; do not stand long." A monk asked: "The udumbara flower opens and everyone sees it. Pray give one phrase of Bore's family style." The master said: "If not for the seated one's question, I would not have brought it up before anyone." The monk said: "If so, then Bore's heroic peak is surely equal to past and present." The master said: "Do not misunderstand." The monk asked: "Before Niutou saw the Fourth Patriarch, why did a hundred birds carry flowers?" The master said: "Where do you see it?" The monk said: "After seeing, why do they not carry flowers?" The master said: "Just accept the words." The monk asked: "At the assembly on Vulture Peak, Kasyapa personally heard it. I wonder who at today's assembly will hear it." The master said: "Try bringing up what Kasyapa heard." The monk said: "If so, then Kasyapa personally heard it." The master said: "Why speak wildly?" The master composed a true praise of himself, saying:

真兮廖廓郢人圖艧嶽聳雲空

True indeed, vast and empty; the man of Ying drew [this character is written with 舟 and is not recognized]. The peak towers into cloudy sky

澄潭月躍

In the clear pool the moon leaps

廬山歸宗寺法施禪師策真。曹州人也。姓魏氏本名慧超。升淨慧之堂。問如何是佛。淨慧曰。汝是慧超。師從此信入。其語播於諸方。初自廬山餘家峰請下住歸宗。上堂示眾曰。諸上座。見聞覺知只可一度。只如會了。是見聞覺知不是見聞覺知。要會麼與諸上座說破了也。待汝悟始得。久立珍重。僧問。如何是佛。師曰。我向汝道即別有也。問如何是歸宗境。師曰。是汝是什麼。曰如何是境中人。師曰。出去。問國王請命大啟法筵。不落見聞請師速道。師曰。閑言語。曰師意如何。師曰。又亂說。問承教有言。將此身心奉塵剎是則名為報佛恩。塵剎即不問。如何是報佛恩。師曰。汝若是即報佛恩。問無情說法大地得聞獅子吼時如何。師曰。汝還聞麼。曰恁麼即同無情也。師曰。汝不妨會。問古人以不離見聞為宗。未審和尚以何為宗。師曰。此問甚好。曰猶是三緣四緣。師曰。莫亂道。師次住金陵奉先寺。未幾復遷止報恩道場。太平興國四年歸寂。

Chan Master Fashi Cezhen of Guizong Temple on Mount Lu. He was a man of Caozhou, surnamed Wei, originally named Huichao. He ascended the hall of Jinghui and asked, "What is Buddha?" Jinghui said, "You are Huichao." From this the master entered the faith. His words spread throughout the various regions. At first he was invited down from Yujia Peak on Mount Lu to reside at Guizong. When he ascended the hall and addressed the assembly, he said: "All you seated ones, seeing, hearing, perceiving, and knowing can only be one time. When you have understood, it is seeing, hearing, perceiving, and knowing; it is not seeing, hearing, perceiving, and knowing. Do you want to understand? I have already explained it completely for all you seated ones. You must wait until you awaken. Stand long; take care." A monk asked: "What is Buddha?" The master said: "If I tell you, then it is something else." The monk asked: "What is Guizong's realm?" The master said: "What are you?" The monk said: "What is the person in the realm?" The master said: "Go out." The monk asked: "The king has commanded and greatly opened the dharma feast. Not falling into seeing and hearing, pray, master, speak quickly." The master said: "Idle words." The monk said: "What is the master's meaning?" The master said: "Again speaking wildly." The monk asked: "According to the teachings there is a saying: 'If one dedicates this body and mind to dust-like lands, this is called repaying the Buddha's grace.' Dust-like lands I do not ask about; what is repaying the Buddha's grace?" The master said: "If you are thus, then you repay the Buddha's grace." The monk asked: "When insentient beings preach the Dharma, the great earth hears it. What is it like when the lion roars?" The master said: "Do you hear it?" The monk said: "If so, then it is the same as insentient beings." The master said: "You do understand." The monk asked: "The ancients took not departing from seeing and hearing as the doctrine. I wonder what the master takes as the doctrine?" The master said: "This question is very good." The monk said: "Still it is the three conditions and four conditions." The master said: "Do not speak wildly." The master next resided at Fengxian Temple in Jinling. Before long he again moved to stop at Bao'en Daochang. In the fourth year of Taiping Xingguo, he returned to quiescence.

洪州鳳棲山同安院紹顯禪師。僧問。王恩降旨師親受熊耳家風乞一言。師曰。已道了也。問千里投師請師一接。師曰。好入處。雲蓋山僧乞瓦造殿。有官人問。既是雲蓋何用乞瓦。無對。師代曰。罕遇奇人。

Chan Master Shaoxian of Tong'an Monastery on Fengqi Mountain in Hongzhou. A monk asked: "The king's grace has sent down a decree and the master personally receives it. Of the Xiong'er family style, I beg one phrase." The master said: "I have already spoken it." The monk asked: "Traveling a thousand li to seek the master, I beg the master to give one reception." The master said: "A good place to enter." A monk from Yungai Mountain begged for tiles to build a hall. An official asked: "Since it is Yungai [Cloud Canopy], why use begged tiles?" There was no reply. The master spoke in place of him: "Rarely does one meet a wondrous person."

江州廬山棲賢寺慧圓禪師。上堂示眾曰。出得僧堂門見五老峰。一生參學事畢。何用更到遮裡來。雖然如此也勞上座一轉。無事珍重。僧問。不是風動不是幡動。未審古人意旨如何。師曰。大眾一時會取。又上堂有僧擬問。師乃指其僧曰。住住。其僧進步問。從上宗乘請師舉唱。師曰。前言不搆後語難追。曰未審今日事如何。師曰。不會人言語。問如何是佛法大意。師曰好。問如何是棲賢境。師曰。入得三門便合知。問如何是祖師西來意。師曰。此欠少。問祖燈重耀不吝慈悲更垂中下。師曰。委得麼。曰恁麼即方便門已開。師曰。也賺。

Chan Master Huiyuan of Qixian Temple on Mount Lu in Jiangzhou. In a formal assembly he addressed the assembly, saying: "Having passed out of the monks' hall and seen the Five Elders Peak, one's life of study is complete. Why come here again? Even so, I have troubled the senior seats with a turn. Nothing further—take care." A monk asked: "It is not the wind moving, it is not the banner moving. I do not yet understand the intent of the ancients." The master said: "The assembly may grasp it at once." Again, when he was in the hall and a monk was about to ask a question, the master pointed at that monk and said, "Stop, stop." That monk stepped forward and asked: "As for the ancestral vehicle from the first, please, master, raise and sing it." The master said: "The former words do not connect; the latter words are hard to follow." He said: "I do not yet understand what the matter today is." The master said: "I do not understand people's speech." He asked: "What is the great meaning of the Buddha Dharma?" The master said: "Good." He asked: "What is the realm of Qixian?" The master said: "Once you enter the three gates, you should know." He asked: "What is the meaning of the ancestral teacher's coming from the west?" The master said: "This is lacking." He asked: "If the ancestral lamp shines again, do not begrudge compassion, and let it hang down further for the middling and lesser." The master said: "Do you understand?" He said: "If so, then the gate of skillful means has already opened." The master said: "You are also deluded."

洪州觀音院從顯禪師泉州莆田人也。少依本邑石梯山出家具戒。參法眼受記。初住昇州妙果院。後住茲院參學頗眾。師上堂眾集。良久謂曰。文殊深贊居士。未審居士受贊也無。若受贊何處有居士耶。若不受贊文殊不可虛發言。大眾作麼生會。若會真箇衲僧。時有僧問。居士默然文殊深贊此意如何。師曰。汝問我答。曰恁麼人出頭來又作麼生。師曰。行到水窮處坐看雲起時。僧問。如何是觀音家風。師曰。眼前看取。曰忽遇作者來作麼生見待。師曰。貧家只如此未必便言歸。問久負沒絃琴請師彈一曲。師曰。作麼生聽。其僧側耳。師曰。賺殺人。師謂眾曰。盧行者當時大庾嶺頭為明上座言。莫思善莫思惡。還我明上座本來面目來。觀音今日不恁麼道。還我明上座來。恁麼道是曹谿子孫。若是曹谿子孫。又爭合除卻四字。若不是又過在什麼處試出來商量看。良久師又曰。此一眾真行腳人也。珍重。太平興國八年九月中。師謂檀那袁長史曰。老僧三兩日間歸鄉去。袁曰。和尚尊年何更思鄉。師曰。歸鄉圖得好鹽吃。袁不測其言。翌日師不疾而坐亡。壽七十有八。袁長史建塔於西山。

Chan Master Congxian of Guanyin Monastery in Hongzhou was a native of Putian in Quanzhou. When young he relied on Shiti Mountain in his home district to leave home and receive full ordination. He studied under Fayan and received the prediction. He first resided at Miaoguo Monastery in Shengzhou. Later he resided at this monastery, and his students were quite numerous. When the master entered the hall and the assembly gathered, after a long while he said: "Manjushri deeply praised the layman. I do not yet know whether the layman accepted the praise. If he accepted the praise, where is the layman? If he did not accept the praise, Manjushri could not have spoken in vain. Assembly, how will you understand? If you understand, you are truly a patch-robed monk." At that time a monk asked: "The layman remained silent; Manjushri deeply praised him. What is the meaning of this?" The master said: "You ask, I answer." He said: "If such a person comes forth, then what?" The master said: "Walk to where the water ends, sit and watch when the clouds rise." A monk asked: "What is the family style of Guanyin?" The master said: "Look before your eyes." He said: "If suddenly an adept comes, how will you receive him?" The master said: "A poor household is only like this; it is not certain one speaks of returning." He asked: "Long have I borne a stringless lute; please, master, play a tune." The master said: "How will you listen?" That monk inclined his ear. The master said: "You will kill people with delusion." The master addressed the assembly: "Luzhe at that time on the summit of Dayu Ridge spoke to Upasaka Ming: Do not think of good, do not think of evil. Return to me the original face of Upasaka Ming. Guanyin today does not speak thus. Return to me Upasaka Ming. Speaking thus makes one a descendant of Caoxi. If one is a descendant of Caoxi, how could one remove these four characters? If not, then where is the fault? Try coming forth and discussing it." After a long while the master also said: "This assembly are truly wandering pilgrims. Take care." In the ninth month of the eighth year of Taiping Xingguo, the master said to the lay supporter Administrator Yuan: "In two or three days the old monk will return to his home village." Yuan said: "The master is advanced in years; why further think of the village?" The master said: "Returning to the village, one plans to get good salt to eat." Yuan did not fathom his words. The next day the master, without illness, sat and passed away. He was seventy-eight years old. Administrator Yuan built a stupa at West Mountain.

盧州長安院延規禪師。僧問。如何是庵中主。師曰。到諸方但道從長安來。師化緣將畢。以住持付門人辯實接武說法。乃歸本院西堂示滅。

Chan Master Yangui of Chang'an Monastery in Luzhou. A monk asked: "What is the master within the hut?" The master said: "When you go to various places, just say you come from Chang'an." When the master's teaching conditions were about to end, he entrusted the abbacy to his disciple Bianshi to succeed him in the succession and preach the Dharma. Then he returned to the West Hall of his own monastery and showed extinction.

常州正勤院希奉禪師蘇州人也。姓謝氏。住本院為第二世。初上堂示眾曰。古聖道。圓同太虛無欠無餘。又云。一一法一一宗。眾多法一法宗。又道起唯法起滅唯法滅。又云。起時不言我起。滅時不言我滅。據此說話屈滯久在叢林上座若是初心兄弟且須體道。人身難得正法難聞。莫同等閑。施主衣食不易消遣。若不明道箇箇盡須還他。上座要會道麼珍重。僧問。如何是祖師西來意。師曰。什麼處得遮箇消息。問如何是諸法空相。師曰。山河大地。問僧眾雲集請師舉唱宗乘。師曰。舉來久矣。問佛法付囑國王大臣。今日正勤將何付囑。師曰。萬歲萬歲。問古人有言。山河大地是汝真善知識。如何得山河大地為善知識去。師曰。汝喚什麼作山河大地。師如何是合道之言。師曰。汝問我答。問靈山會上迦葉親聞。未審今日誰人得聞。師曰。迦葉親聞箇什麼。問古佛道場學人如何得到。師曰。汝今在什麼處。問如何是和尚圓通。師敲禪床三下。問如何是脫卻根塵。師曰。莫妄想。問人王法王是一是二。師曰。人王法王。問如何是諸法寂滅相。師曰。起唯法起滅唯法滅。問如何是未曾生底法。師曰。汝爭得知。問無著見文殊為什麼不識。師曰。汝道文殊還識無著麼。問得意誰家新曲妙。正勤一句請師宣。師曰。道什麼。曰豈無方便也。師曰。汝不會我語。

Chan Master Xifeng of Zhengqin Monastery in Changzhou was a man of Suzhou, surnamed Xie. He resided in this monastery as the second generation. At his first ascent to the hall, instructing the assembly, he said: "The ancient sages said: 'Perfectly identical with the great void, lacking nothing, surplus to nothing.' It is also said: 'Each dharma is one school, many dharmas are one dharma school.' It is also said: 'Arising is only dharma-arising, ceasing is only dharma-ceasing.' It is also said: 'When arising, it does not say I arise; when ceasing, it does not say I cease.' According to these words, being bent and obstructed, you have long dwelled as senior monks in the forest. If you are brothers of initial mind, you must embody the Way. Human life is hard to obtain, the true Dharma is hard to hear. Do not treat it as ordinary. The food and clothing of donors are not easy to consume idly. If you do not understand the Way, each of you must repay them. Senior monks, do you want to understand the Way? Take care." A monk asked: "What is the meaning of the Patriarch's coming from the West?" The Master said: "Where did you get this news?" He asked: "What is the mark of emptiness of all dharmas?" The Master said: "Mountains, rivers, and the great earth." He asked: "The assembly of monks gathers; please, Master, raise and chant the teaching of the school." The Master said: "Raised long ago." He asked: "The Dharma of Buddha is entrusted to kings and great ministers. Today, what will Zhengqin entrust?" The Master said: "Ten thousand years, ten thousand years." He asked: "The ancients said: 'Mountains, rivers, and the great earth are your true good spiritual friend.' How can one get mountains, rivers, and the great earth to be a good spiritual friend?" The Master said: "What do you call mountains, rivers, and the great earth?" He asked: "What are words that accord with the Way?" The Master said: "You ask, I answer." He asked: "At the Vulture Peak assembly, Kasyapa personally heard. I wonder who hears today?" The Master said: "What did Kasyapa personally hear?" He asked: "How can a student arrive at the ancient Buddha's site of practice?" The Master said: "Where are you now?" He asked: "What is the Master's perfect penetration?" The Master knocked three times on the meditation bed. He asked: "How does one shed the faculties and defilements?" The Master said: "Do not entertain false thoughts." He asked: "Are the human king and the Dharma king one or two?" The Master said: "Human king and Dharma king." He asked: "What is the mark of tranquility of all dharmas?" The Master said: "Arising is only dharma-arising, ceasing is only dharma-ceasing." He asked: "What is the dharma that has never been born?" The Master said: "How do you know?" He asked: "Why did Wuzhuo not recognize Manjusri when he saw him?" The Master said: "Do you say Manjusri recognized Wuzhuo?" He asked: "Who has obtained the wonderful new tune? Please, Master, proclaim Zhengqin's one phrase." The Master said: "What are you saying?" He said: "Is there no expedient means?" The Master said: "You do not understand my words."

洛京興善棲倫禪師。僧問。如何是佛。師曰。向汝恁麼道即得。問如何是西來意。師曰。適來猶記得。因宮師致政李公繼勳終世。有僧問。是法住法位世間相常住。未審宮師李公向什麼處去也。師曰。恰被汝問著。曰恁麼即虛申一問。師曰。汝不妨靈利。

Chan Master Qilun of Xingshan in Luojing. A monk asked: "What is Buddha?" The Master said: "Speaking to you like this is it." He asked: "What is the meaning of the coming from the West?" The Master said: "Just now I still remembered." Because the Palace Teacher, Lord Li Jixun of the retired administration, had passed away, a monk asked: "The Dharma abides in the Dharma position; the world's marks are permanently abiding. I wonder where the Palace Teacher Lord Li has gone?" The Master said: "Just now you were asked." He said: "If so, then I have vainly posed a question." The Master said: "You are indeed clever."

洪州武寧嚴陽新興齊禪師。僧問。如何得出三界去。師曰。汝還信麼。曰信即深信乞和尚慈悲。師曰。只此信心亙古亙今。快須究取何必沈吟。要出三界三界唯心。師因雪謂眾曰。諸上座還見雪麼。見即有眼。不見無眼。有眼即常。無眼即斷。恁麼會得佛身充滿。僧問。學人辭去泐潭。乞和尚示箇入路。師曰。好箇入路。道心堅固。隨眾參請。隨眾作務。要去即去。要住即住。去之與住更無他故。若到泐潭不審馬祖。

Chan Master Qi of Yanyang Xinxing in Wuning, Hongzhou. A monk asked: "How can one get out of the three realms?" The Master said: "Do you still believe?" He said: "If I believe, I believe deeply; I beg the Master's compassion." The Master said: "Just this mind of faith spans ancient and present. Quickly investigate it; why deliberate? To exit the three realms, the three realms are only mind." Because of snow, the Master addressed the assembly: "Senior monks, do you see the snow? Seeing means having eyes; not seeing means no eyes. Having eyes means permanence; no eyes means annihilation. If you understand thus, the Buddha-body fills all." A monk asked: "I, the student, take leave for Letan. I beg the Master to show me an entry." The Master said: "A good entry: the mind of the Way is firm. Follow the assembly in requesting instruction, follow the assembly in tasks. If you want to go, go; if you want to stay, stay. Going and staying have no other reason. If you reach Letan, inquire of Mazu."

潤州慈雲匡達禪師僧問。佛以一大事因緣故出現於世。未審和尚出世如何。師曰。恰好。曰作麼生。師曰。不好。

Chan Master Kuangda of Ciyun in Runzhou. A monk asked: "The Buddha appeared in the world for the sake of one great matter. I wonder how the Master's appearance in the world is?" The Master said: "Just right." He said: "How is it?" The Master said: "Not good."

吉州青原山行思禪師第九世下至第十一世

Chan Master Xingsi of Qingyuan Mountain in Jizhou, from the ninth generation down to the eleventh generation

金陵清涼文益禪師法嗣下三十三人蘇州薦福紹明禪師

Thirty-three Dharma heirs of Chan Master Wen Yi of Qingliang [Monastery] in Jinling; Chan Master Shaoming of Jianfu [Monastery] in Suzhou

澤州古賢謹禪師

Chan Master Jin of Guxian [Monastery] in Zezhou

宣州興福可勳禪師

Chan Master Kexun of Xingfu [Monastery] in Xuanzhou

洪州上藍守訥禪師

Chan Master Shouna of Shanglan [Monastery] in Hongzhou

撫州覆船和尚

The Venerable of Fuchuan in Fuzhou

杭州奉先法瓌禪師

Chan Master Fagui of Fengxian [Monastery] in Hangzhou

廬山化城慧朗禪師

Chan Master Huilang of Huacheng [Monastery] on Mount Lu

杭州永明道鴻禪師

Chan Master Daohong of Yongming [Monastery] in Hangzhou

高麗靈鑒禪師

Chan Master Lingjian of Koryo

荊門上泉和尚

The Venerable of Shangquan in Jingmen

廬山大林僧遁禪師

Chan Master Sengdun of Dalin [Monastery] on Mount Lu

池州仁王緣勝禪師

Chan Master Yuansheng of Renwang [Monastery] in Chizhou

廬山歸宗義柔禪師(已上一十三人見錄)

Chan Master Yirou of Guizong [Monastery] on Mount Lu (the preceding thirteen persons are recorded)