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

前廬山歸宗寺道詮禪師法嗣

Dharma heir of Chan Master Daoquan of Guizong Monastery on Mount Lu

筠州九峰義詮禪師。僧問。如何是祖師西來意。師曰。有力者負之而趨。

Chan Master Yiquan of Jiufeng in Junzhou. A monk asked: "What is the ancestral teacher's meaning of coming from the West?" The Master said: "A strong man carries it on his back and hurries."

前眉州黃龍繼達禪師法嗣

Dharma heir of Chan Master Jida of Huanglong in Meizhou

眉州黃龍第二世和尚。僧問。如何是密室。師曰。斫不開。曰如何是密室中人。師曰。非男女相。問國內按劍者是誰。師曰。昌福。曰忽遇尊貴時如何。師曰。不遺。

The second-generation monk of Huanglong in Meizhou. A monk asked: "What is the secret chamber?" The Master said: "It cannot be split open." He said: "What is the person in the secret chamber?" The Master said: "Neither male nor female form." He asked: "Who is the one who presses the sword within the realm?" The Master said: "Changfu." He said: "If one suddenly encounters a noble one, then what?" The Master said: "Not omitted."

前朗州梁山緣觀禪師法嗣

Dharma heir of the former Chan Master Yuanguan of Liangshan in Langzhou

郢州大陽山警玄禪師。僧問。叢林浩浩法鼓喧喧。向上宗乘如何舉唱。師曰。他無箇消息爭肯應當。曰今日宗乘已蒙師指示。未審法嗣嗣何人。師曰。梁山點出秦時鏡。長慶峰前一樣輝。問如何是大陽境。師曰。孤鶴老猿啼谷韻。瘦松寒竹鎖青煙。曰如何是境中人。師曰。作麼作麼。問如何是大陽家風。師曰。滿缾傾不出大地勿饑人。問如何是佛。師曰。汝何不是佛。曰學人不會時如何。師曰。迢然不掛三秋月。一句當陽豈在燈。問如何是祖師西來意。師曰。解問不當。曰學人不會時如何。師曰。陝府鐵牛人皆嚮。卞和得玉至今傳。問如何是大陽透法身底句。師曰。大洋海底紅塵起。須彌頂上水橫流。問牛頭未見四祖時為什麼百鳥銜華。師曰。出戶烏雞頭戴雪。曰見後為什麼不銜華。師曰。杲日當天後烏雞出戶飛。

Chan Master Jingxuan of Dayang Mountain in Yingzhou. A monk asked: "The groves are vast, the Dharma drum resounds; how does one proclaim the supramundane vehicle of the patriarchs?" The Master said: "He has no news; how could he consent to respond?" [The monk] said: "Today the vehicle of the patriarchs has been indicated by the Master; I do not yet know who will inherit the Dharma." The Master said: "Liangshan points out the mirror of Qin times; before Changqing Peak it shines the same." [The monk] asked: "What is the realm of Dayang?" The Master said: "A lone crane and an old monkey cry the valley's melody; lean pines and cold bamboo lock in blue smoke." [The monk] said: "What is the person in the realm?" The Master said: "What? What?" [The monk] asked: "What is the family style of Dayang?" The Master said: "A full bottle cannot be poured out; the great earth has no hungry people." [The monk] asked: "What is the Buddha?" The Master said: "Why are you not the Buddha?" [The monk] said: "When the student does not understand, what then?" The Master said: "Vastly it does not hang the moon of the three autumns; one phrase in the sunlight—how could it depend on a lamp?" [The monk] asked: "What is the meaning of the Patriarch's coming from the West?" The Master said: "To understand the question is not appropriate." [The monk] said: "When the student does not understand, what then?" The Master said: "The iron ox of Shaanfu—everyone turns toward it; Bian He obtained the jade—to this day it is transmitted." [The monk] asked: "What is the phrase of Dayang that penetrates the Dharma body?" The Master said: "At the bottom of the great ocean red dust arises; on top of Mount Sumeru water flows sideways." [The monk] asked: "When the Ox-Head [Niu-t'ou] had not yet seen the Fourth Patriarch, why did a hundred birds offer flowers?" The Master said: "Out of the door, the black chicken wears snow on its head." [The monk] said: "After seeing him, why did they not offer flowers?" The Master said: "After the bright sun is in the sky, the black chicken leaves the door and flies."

行思禪師第十世

The tenth generation of Chan Master Xingsi.

前天台山德韶國師法嗣

Dharma heir of the former National Teacher Deshao of Tiantai Mountain.

杭州慧日永明寺智覺禪師延壽。餘杭人也。姓王氏。總角之歲歸心佛乘。既冠不茹葷。日唯一食。持法華經七行俱下。才六旬悉能誦之。感群羊跪聽。年二十八為華亭鎮將。屬翠巖永明大師遷止龍冊寺大闡玄化。時吳越文穆王知師慕道。乃從其志放令出家。禮翠巖為師。執勞供眾都忘身宰。衣不繒纊食無重味。野蔬布襦以遣朝夕。尋往天台山天柱峰九旬習定。有鳥類尺鷃巢於衣襵中。暨謁韶國師一見而深器之密授玄旨。仍謂師曰。汝與元帥有緣。他日大興佛事密受記。初住明州雪竇山學侶臻湊(咸平元年賜額曰資聖寺)師上堂曰。雪竇遮裡迅瀑千尋不停纖粟。奇巖萬仞無立足處。汝等諸人向什麼處進步。時有僧問。雪竇一徑如何履踐。師曰。步步寒華結言言徹底氷。建隆元年忠懿王請入居靈隱山新寺為第一世。明年復請住永明大道場為第二世。眾盈二千。僧問。如何是永明妙旨。師曰。更添香著。曰謝師指示。師曰。且喜勿交涉。師有偈曰。

Chan Master Zhijue Yanshou of Hui Ri Yongming Temple in Hangzhou. He was a man of Yuhang. His surname was Wang. In his childhood years he took refuge in the Buddha vehicle. After coming of age he did not eat meat; each day he ate only one meal. He upheld the Lotus Sutra, reading seven lines at a glance; in only sixty days he could recite it all. It moved a flock of sheep to kneel and listen. At age twenty-eight he was a general of Huating Town. It happened that Great Master Cuiyan Yongming moved to reside at Longce Temple and greatly expounded the profound transformation. At that time King Wenmu of Wuyue learned that the Master yearned for the Way, and so followed his aspiration and released him to leave home. He bowed to Cuiyan as his teacher. He performed labor and served the assembly, entirely forgetting himself. He wore no silk or floss, ate no rich flavors; wild vegetables and cloth robes were what he passed his days and nights with. Soon he went to Tiantai Mountain, to Tianzhu Peak, and practiced meditation for ninety days. There was a bird like a small sparrow that nested in the folds of his robe. When he visited National Teacher Shao, at one glance the latter deeply valued him and secretly transmitted the profound purport. He also said to the Master: "You have a karmic connection with the Marshal; in days to come you will greatly promote the Buddha's work." He secretly received the prediction. At first he dwelled at Xuedou Mountain in Mingzhou; students gathered in crowds (in the first year of Xianping the plaque was bestowed reading Zisheng Temple). The Master ascended the hall and said: "Here at Xuedou, swift waterfalls of a thousand fathoms do not retain a single grain; strange cliffs of ten thousand ren have no place to stand. Where will you people advance a step?" At that time a monk asked: "How does one tread the single path of Xuedou?" The Master said: "Step by step cold flowers form; word by word thoroughly ice." In the first year of Jianlong, King Zhongyi invited him to reside at the new temple on Lingyin Mountain as the first generation. The next year he was again invited to dwell at the Yongming Great Way-place as the second generation. The assembly filled two thousand. A monk asked: "What is the wondrous purport of Yongming?" The Master said: "Add more incense." [The monk] said: "Thank you, Master, for the indication." The Master said: "I am glad it has nothing to do with it." The Master had a verse saying:

欲識永明旨門前一湖水

If you wish to know the purport of Yongming, before the gate there is a lake of water.

日照光明生風來波浪起

When the sun shines, brightness is born; when the wind comes, waves arise.

問學人久在永明。為什麼不會永明家風。師曰。不會處會取。曰不會處如何會。師曰。牛胎生象子碧海起紅塵。問成佛成祖亦出不得。六道輪迴亦出不得。未審出箇什麼不得。師曰。出汝問處不得。問承教有言。一切諸佛及佛法皆從此經出。如何是此經。師曰。長時轉不停非義亦非聲。曰如何受持。師曰。若欲受持者應須用眼聽。問如何是大圓鏡。師曰。破砂盆。師居永明道場十五載。度弟子一千七百人。開寶七年入天台山度戒約萬餘人。常與七眾受菩薩戒。夜施鬼神食。朝放諸生類不可稱算。六時散華。行道餘力念法華經一萬三千部。著宗鏡錄一百卷。詩偈賦詠凡千萬言。播於海外。高麗國王覽師言教。遣使齎書敘弟子之禮。奉金線織成袈裟紫水精數珠金澡罐等。彼國僧三十六人親承印記。前後歸本國各化一方。以開寶八年乙亥十二月示疾。二十六日辰時焚香告眾跏趺而亡。明年正月六日塔於大慈山。壽七十二。臘四十二。太宗皇帝賜額曰壽寧禪院。

Question: "The student has long been at Yongming. Why does he not understand the Yongming family style?" The Master said: "Understand where you do not understand." [The student] said: "How does one understand where one does not understand?" The Master said: "A cow's womb gives birth to an elephant child; the blue sea gives rise to red dust." Question: "Neither becoming a Buddha nor becoming a Patriarch can escape it. Nor can the six paths of rebirth escape it. I do not know what it is that one cannot escape." The Master said: "You cannot escape the place from which you question." Question: "According to the teachings there is a saying: all Buddhas and the Buddhadharma come forth from this sutra. What is this sutra?" The Master said: "Turning without cease for a long time, neither meaning nor sound." [The student] said: "How should one receive and uphold it?" The Master said: "If one wishes to receive and uphold it, one should listen with the eyes." Question: "What is the great perfect mirror?" The Master said: "A broken sand basin." The Master resided at the Yongming Way-place for fifteen years. He converted one thousand seven hundred disciples. In the seventh year of Kaibao he entered Tiantai Mountain and administered the precepts to more than ten thousand people. He constantly gave the bodhisattva precepts to the seven assemblies. At night he bestowed food on ghosts and spirits. In the morning he released living beings beyond reckoning. Six times a day he scattered flowers. With the remaining strength from walking the path he recited the Lotus Sutra thirteen thousand times. He composed the Records of the Mirror of the School in one hundred scrolls. His poems, verses, rhapsodies, and chants totaled ten million words. They spread beyond the seas. The King of Goryeo, having read the Master's words and teachings, sent envoys bearing a letter to express the rites of a disciple. He offered a kashaya woven of gold thread, a string of purple crystal beads, a golden bathing jar, and other items. Thirty-six monks from that country personally received the seal of confirmation. Before and after, returning to their own country, each transformed a region. In the eighth year of Kaibao, yihai [year], in the twelfth month, he showed illness. On the twenty-sixth day at the hour of chen he burned incense, announced to the assembly, and sitting cross-legged passed away. On the sixth day of the first month of the following year a stupa was built at Daci Mountain. His age was seventy-two. His ordination age was forty-two. Emperor Taizong bestowed a plaque reading Shouning Chan Monastery.

溫州大寧院可弘禪師。僧問。如何是正真一路。師曰。七顛八倒。曰恁麼即法門無別去也。師曰。我知汝錯會去。問皎皎地無一絲頭時如何。師曰。話頭已墮。曰乞師指示。師曰。適來亦不虛設。問向上宗乘請師舉揚。師曰。汝問太遲生。曰恁麼即不仙陀去也。師曰。深知汝恁麼去。

Chan Master Kehong of Daning Monastery in Wenzhou. A monk asked: "What is the true and direct road?" The Master said: "Seven topsy-turvy, eight upside-down." [The monk] said: "If so, then the Dharma gate has no distinction." The Master said: "I know you have misunderstood." Question: "When it is bright and clear with not a single thread, how is it?" The Master said: "The topic of conversation has already fallen." [The monk] said: "I beg the Master to instruct me." The Master said: "What I just said was not spoken in vain." Question: "The supramundane ancestral vehicle—please, Master, raise and proclaim it." The Master said: "Your question is too late." [The monk] said: "If so, then one does not go off as a fairy." The Master said: "I deeply know that you go off like that."

蘇州安國長壽院朋彥大師永嘉人也。姓秦氏本州開元寺受業。初參婺州金鱗寶資和尚。後因慧明禪師激發而歸於天台之室悟正法眼。自此隨緣闡法盛化。姑蘇節帥錢仁奉禮重創院請轉法輪。本國賜紫衣。署廣法大師。僧問。如何是玄旨。師曰。四稜塌地。問如何是絕絲豪底法。師曰。山河大地。曰恁麼則即相而無相也。師曰。也是狂言。問如何是徑直之言。師曰。千迂萬曲曰恁麼即無不總是也。師曰。是何言歟。問如何是道。師曰。跛涉不易。師建隆二年辛酉以住持付門人法齊繼世說法。即其年四月六日示滅。壽四十九。臘三十五。

Great Master Pengyan of Anguo Changshou Monastery in Suzhou was a native of Yongjia. His surname was Qin. He received his training at Kaiyuan Monastery in his own prefecture. He first consulted Venerable Baozi of Jinlin in Wuzhou. Later, stimulated by Chan Master Huiming, he returned to the chamber at Tiantai and awakened to the true Dharma eye. From then on he expounded the Dharma according to conditions and flourished in transformation. The regional commander of Gusu, Qian Renfeng, reverently rebuilt the monastery and requested him to turn the Dharma wheel. His own country bestowed upon him a purple robe. He was appointed Great Master of Expansive Dharma. A monk asked: "What is the profound purport?" The Master said: "A four-cornered thing collapsed on the ground." Question: "What is the Dharma that cuts off the slightest hair?" The Master said: "Mountains, rivers, and the great earth." [The monk] said: "If so, then it is just form and yet formless." The Master said: "That too is crazy talk." Question: "What is the direct and straightforward word?" The Master said: "A thousand twists and ten thousand bends." [The monk] said: "If so, then there is nothing that is not it." The Master said: "What kind of talk is that?" Question: "What is the Way?" The Master said: "Traveling by land and water is not easy." In the second year of Jianlong, xinyou [year], the Master handed over the abbacy to his disciple Faqi, who continued the generations of Dharma preaching. On the sixth day of the fourth month of that year he showed extinction. His age was forty-nine. His ordination age was thirty-five.

杭州五雲山華嚴道場志逢大師餘杭人也。生惡葷血膚體香潔。幼歲出家於本邑東山朗瞻院。依年受具。通貫三學了達性相。嘗夢升須彌山覩三佛列坐。初釋迦次彌勒皆禮其足。唯不識第三佛。但仰視而已。時釋迦示之曰。此是彌勒補處師子月佛。師方作禮。覺後因閱大藏經乃符所夢。天福中遊方抵天台山雲居道場參國師。賓主緣契頓發玄秘。一日因入普賢殿中宴坐。倏有一神人跪膝於前。師問曰。汝其誰乎。曰護戒神也。師曰。吾患有宿愆未殄汝知之乎。曰師有何罪唯一小過耳。師曰。何也。曰凡折缽水亦施主物。師每常傾棄非所宜也。言訖而隱。師自此洗缽水盡飲之。積久因致脾胃疾。十載方愈(凡折退飲食及涕唾便利等。並宜鳴指默唸呪發施心而傾棄之)吳越國王嚮其道風。召賜紫署普覺大師。初命住臨安功臣院。玄侶輻湊。師上堂曰。諸上座捨一知識而參一知識。盡學善財南遊之式樣也。且問上座。只如善財禮辭文殊擬登妙峰山謁德雲比丘。及到彼所何以德雲卻於別峰相見。夫教意祖意同一方便終無別理。彼若明得此亦昭然。諸上座即今簇著老僧。是相見是不相見。此處是妙峰是別峰。脫或從此省去。可謂不孤負老僧。亦常見德雲比丘。未甞剎那相捨離。還信得及麼。僧問。叢林舉唱曲為今時。如何是功臣的的意。師曰。見麼。曰恁麼即大眾鹹欣也。師曰。將謂師子兒。問佛佛授手祖祖傳心。未審和尚傳箇什麼。師曰。汝承當得麼。曰學人承當不得。還別有人承當得否。師曰。大眾笑汝。問如何是如來藏。師曰。恰問著。問如何是諸佛機。師曰。道是得麼。師一日上堂良久曰。大眾看看。便下座歸方丈。開寶初忠懿王創普門精舍。三請住持再揚宗要。即普門第一世。師上堂曰。古德為法行腳實不憚勤勞。如雪峰和尚三迴到投子九度上洞山。盤桓往返尚求箇入路不得。看汝近世參學人。

Master Zhifeng of the Huayan Bodhimanda on Wuyun Mountain in Hangzhou was a native of Yuhang. From birth he loathed the smell of meat and blood; his skin and body were fragrant and pure. In his youth he left home at the Langzhan Cloister on Dongshan in his own district. In due course he received the full precepts. He thoroughly mastered the three trainings and understood the nature and characteristics. He once dreamed of ascending Mount Sumeru and seeing three Buddhas seated in a row. First Shakyamuni, then Maitreya—he paid homage at the feet of each. He alone did not recognize the third Buddha, and merely gazed up at him. Then Shakyamuni indicated him and said: "This is Maitreya's successor, the Lion Moon Buddha." Only then did the Master bow. After waking, when he happened to read the Great Storehouse of Sutras, it matched his dream. In the Tianfu era he wandered in pilgrimage and arrived at the Yunju Bodhimanda on Tiantai Mountain to call upon the National Master. Host and guest were karmically attuned, and he suddenly brought forth the profound mystery. One day, having entered the Samantabhadra Hall and sat in meditation, all at once a spirit appeared kneeling before him. The Master asked, "Who are you?" He said, "I am the Spirit Who Protects the Precepts." The Master said, "I suffer from a past transgression not yet extinguished—do you know it?" He said, "What offense has the Master? Only a minor fault." The Master said, "What is it?" He said, "Even the water from rinsing your bowl belongs to the donors. The Master regularly pours it away—this is not fitting." Having spoken, he vanished. From then on the Master drank all the water he used to wash his bowl. Over a long time this caused a spleen-stomach illness. Only after ten years did he recover. (In all cases, when one discards leftover food and drink, spittle, saliva, urine, feces, and the like, one should snap the fingers, silently recite a spell, and arouse the mind of giving before pouring it out.) The King of Wuyue admired his style of the Way and summoned him, granting him purple robes and the title Master Pujue. He first commanded him to reside at the Gongchen Cloister in Lin'an. His mysterious companions gathered like spokes to a hub. The Master ascended the hall and said: "All you venerable ones who abandon one good friend to call upon another good friend are fully imitating the pattern of Sudhana's southern journey. But let me ask you venerable ones: when Sudhana bowed and took leave of Manjushri and intended to climb Wonderful Peak Mountain to call upon the Bhikshu Deva Cloud, when he arrived at that place, why did Deva Cloud instead appear on another peak? The intent of the teachings and the intent of the patriarchs are one and the same expedient—ultimately there is no other principle. If one understands that, this too is perfectly clear. All you venerable ones, right now crowding around this old monk—is this seeing or not seeing? Is this place Wonderful Peak or another peak? If perchance you awaken from this, you may be said not to have failed this old monk. And you will always see the Bhikshu Deva Cloud, never for a single instant apart from him. Can you believe this thoroughly?" A monk asked: "When the assembly raises a chant, it bends for the present time. What is the true and precise intent of Gongchen?" The Master said, "Do you see?" He said, "If so, then the great assembly is all delighted." The Master said, "I thought you were a lion's cub." He asked: "Buddha after Buddha hands on, patriarch after patriarch transmits the mind. I wonder what the Master transmits?" The Master said, "Can you take it up?" He said, "The student cannot take it up. Is there someone else who can take it up?" The Master said, "The assembly laughs at you." He asked: "What is the Tathagata's storehouse?" The Master said, "You have just asked right." He asked: "What is the mechanism of all Buddhas?" The Master said, "Would saying it be right?" One day the Master ascended the hall and after a long while said, "Great assembly, look, look." Then he descended from the seat and returned to his quarters. At the beginning of the Kaibao era, King Zhongyi established the Pumen Vihara. Three times he invited him to dwell there and preside, again proclaiming the essentials of the school. He was thus the first generation at Pumen. The Master ascended the hall and said: "The ancients, for the sake of the Dharma, traveled on foot and truly did not shrink from toil. For example, Reverend Xuefeng went three times to Touzi and nine times ascended Dongshan, lingering and going back and forth, and still could not find a way in. Look at the students of recent times.

才跨門來便待老僧接引指掌說禪。且汝欲造玄極之道。豈同等閑。況此事悟亦有時。躁求焉得。汝等要知悟時麼。如今各且下去堂中靜坐。直待仰家峰點頭。老僧即為汝分說。時有僧出曰。仰家峰點頭也請師說。師曰。大眾且道。此僧會老僧語不會老僧語。其僧禮拜。師曰。今日偶然失鑒。問如何是普門家風。師曰。幾人觀不足。曰如何是普門境。師曰。汝到處且問家風了休。師開寶四年固辭國主。稱年老願依林泉頤養。時大將凌超以五雲山新創華嚴道場。奉施為終老之所。雍熙二年乙酉十一月忽示疾。二十五日命侍僧辦香水盥沐跏趺而坐。良久告寂。壽七十七。臘五十八。塔曰寶峰常照。

(The Master continued:) As soon as one crosses the threshold, one expects the old monk to guide and instruct, expound Chan with pointing finger and palm. Yet you wish to forge the Way of the Mysterious Ultimate—how can this be treated as an ordinary matter? Moreover, this matter has its own time for awakening. How can it be obtained by rash seeking? Do you want to know the time of awakening? Now, each of you, withdraw to the hall and sit in quiet meditation. Wait until Yangjia Peak nods its head—then the old monk will explain it for you. At that time a monk came forward and said: Yangjia Peak has nodded its head; please, Master, speak. The Master said: Great assembly, tell me—does this monk understand the old monk's words or not? That monk bowed. The Master said: Today I have incidentally lost my mirror. Question: What is the family style of Pumen? The Master said: Few can fully observe it. [The questioner] said: What is the realm of Pumen? The Master said: Wherever you go, just ask about the family style and stop. In the fourth year of the Kaibao era, the Master firmly declined the ruler of the state, saying he was old and wished to rely on forests and springs for retirement and nourishment. At that time the great general Ling Chao had newly founded the Huayan practice site at Wuyun Mountain and respectfully offered it as a place for him to spend his final years. In the second year of the Yongxi era, yiyou year, in the eleventh month, he suddenly showed illness. On the twenty-fifth day he ordered an attendant monk to prepare perfumed water for washing and bathing; he sat cross-legged, and after a long while announced his quiescence. He was seventy-seven years old, with fifty-eight rains [years as a monk]. His stupa was named Baofeng Changzhao.

杭州報恩光教寺慧月禪師法端(第三世住)師上堂曰。數夜與諸上座東語西話猶未盡其源。今日與諸上座大開方便一時說卻。還願樂也無。久立珍重。僧問。學人恁麼上來請師接。師曰。不接。曰為什麼不接。師曰。為汝太靈利。

Chan Master Huiyue Faduan of Bao'en Guangjiao Temple in Hangzhou (third generation abbot). The Master ascended the hall and said: For several nights I have spoken east and west with all the venerable ones, yet we still have not exhausted its source. Today, for all the venerable ones, I will greatly open the gate of skillful means and speak it all at once. Do you still wish to delight in it? Standing long, take care. A monk asked: This student comes up in this way and asks the Master to receive him. The Master said: I do not receive. He said: Why do you not receive? The Master said: Because you are too clever.

杭州報恩光教寺通辯明達禪師紹安(第四世住)師上堂曰。一句染神萬劫不朽。今日為諸上座舉一句。分明記取珍重。僧問。大眾側聆請師不吝。師曰。奇怪。曰恁麼即今日得遇於師也。師曰。是何言歟。師有時示眾曰。幸有樓臺匝地常提祖印。不妨諸上座參取。久立珍重。問如何是和尚家風。師曰。一切處見成。曰恁麼即亙古亙今也。師曰。莫閑言語。

Chan Master Tongbian Mingda Shao'an of Bao'en Guangjiao Temple in Hangzhou (fourth generation abbot). The Master ascended the hall and said: One sentence dyes the spirit and does not decay for ten thousand kalpas. Today I will raise one sentence for all the venerable ones. Remember it clearly. Take care. A monk asked: The great assembly listens attentively; please, Master, do not be stingy. The Master said: How strange. He said: If so, then today we have encountered the Master. The Master said: What words are these? The Master sometimes addressed the assembly, saying: Fortunately there are towers and terraces encircling the ground, constantly upholding the ancestral seal. It is no hindrance for all the venerable ones to investigate and grasp it. Standing long, take care. Question: What is the Master's family style? The Master said: It is complete and manifest in every place. He said: If so, then it is from ancient times to the present. The Master said: Do not make idle speech.

福州廣平院守威宗一禪師福州侯官人也。西峰山受業。參天台得旨。國師授之法衣。時有僧問曰。太庾嶺頭提不起。如何傳授於師。師拈起衣曰。有人敢道天台得麼。時吳越忠懿王嚮德命闡法住持。署於師名玄徒臻萃。上堂示眾曰。達磨大師雲。吾法三千年後不移絲髮。山僧今日不移達磨絲髮。先達之者共相證明。若未達者不移絲髮。僧問。洪鍾韻絕大眾臨筵。祖意西來請師提唱。師曰。洪鍾韻絕大眾臨筵。問古人云。任汝千聖見我有天真佛。如何是天真佛。師曰。千聖是弟。問如何是廣平家風。師曰。誰不受用。師後遷住怡山長慶。上堂謂眾曰。不用開經作梵。不用展鈔牒科。還有理論處也無。設有理論處乃是方便之譚。宗乘事作麼生。僧問。如何是西來意。師曰。未曾有人答得。曰請師方便。師曰。何不更問。師後終於長慶。

Chan Master Shouwei Zongyi of Guangpingyuan in Fuzhou was a man of Houguan in Fuzhou. He received his training at Xifeng Mountain. He studied under Tiantai and obtained the purport. The National Teacher transmitted the dharma robe to him. At that time a monk asked: What cannot be lifted at the top of Dayu Ridge—how was it transmitted to the Master? The Master picked up the robe and said: Is there anyone who dares to say Tiantai obtained it? At that time Wu-Yue Zhongyi Wang, whose courtesy name was Xiangde, commanded him to expound the dharma and dwell as abbot. His name was inscribed, and mysterious followers gathered in abundance. He ascended the hall and addressed the assembly: Great Master Bodhidharma said, After three thousand years my dharma will not shift even a hair's breadth. This mountain monk today does not shift even a hair's breadth of Bodhidharma's. Those who have already penetrated it should jointly bear witness. If one has not yet penetrated it, it still does not shift even a hair's breadth. A monk asked: The great bell's resonance has ceased; the great assembly is present at the mat. The ancestral meaning coming from the west—please, Master, bring it up and sing it. The Master said: The great bell's resonance has ceased; the great assembly is present at the mat. Question: The ancients said, Even if a thousand sages see me, I have a naturally true Buddha. What is the naturally true Buddha? The Master said: The thousand sages are his younger brothers. Question: What is the family style of Guangping? The Master said: Who does not receive its use? Later the Master moved to dwell at Yishan Changqing. He ascended the hall and said to the assembly: No need to open scriptures and intone texts; no need to unfold notes and arrange categories. Is there still a place for theoretical discussion? Even if there is a place for theoretical discussion, it is a talk of skillful means. How about the matter of the ancestral vehicle? A monk asked: What is the meaning of coming from the west? The Master said: No one has ever answered it. He said: Please, Master, use skillful means. The Master said: Why not ask again? The Master later passed away at Changqing.

杭州報恩光教寺第五世住永安禪師溫州永嘉人也。姓翁氏。幼歲依本郡彙徵大師出家。後唐天成中隨本師入國。吳越忠懿王命徵為僧正。師尤不喜俗務。擬潛往閩川投訪禪。會屬路岐艱阻。遂迴天台山結茆而止。尋遇韶國師開示頓悟本心乃辭出山。徵師聞於忠懿王。初命住越州清泰院。次召居上寺署正覺空慧禪師。師上堂曰。十方諸佛一時雲集。與諸上座證明。諸上座與諸佛一時證明。還信麼。切忌卜度。僧問。四眾雲臻如何舉唱。師曰。若到諸方切莫錯舉。曰非但學人大眾有賴。師曰。禮拜著。僧問。五乘三藏委者頗多。祖意西來乞師指示。師曰。五乘三藏。曰向上還有事也無。師曰。汝卻靈利。問如何是大作佛事。師曰。嫌什麼。曰恁麼即親承摩頂去也。師曰。何處見世尊。問如何是西來意。師曰。汝過遮邊立。僧移步。師曰。會麼。曰不會。師示偈曰。

The fifth-generation abbot of Bao'en Guangjiao Temple in Hangzhou, Chan Master Yong'an, was a native of Yongjia in Wenzhou. His surname was Weng. In his youth he left home under Master Huizheng of his own prefecture. During the Tiancheng era of the Later Tang, he accompanied his own master into the country. King Zhongyi of Wuyue appointed Huizheng as Monk Administrator. The master especially disliked worldly affairs. He intended to secretly go to Minchuan to seek out Chan assemblies. Because the roads were difficult and blocked, he returned to Tiantai Mountain, built a thatched hut, and stayed there. Soon he encountered National Master Shao, who gave him instruction, and he suddenly awakened to his original mind; thereupon he took leave and left the mountain. Master Huizheng heard of this and reported it to King Zhongyi. At first he was appointed to reside at Qingtai Cloister in Yuezhou. Later he was summoned to reside at the Upper Temple and was given the title Chan Master Zhengjue Konghui. The master ascended the hall and said: "The buddhas of the ten directions all gather at once and certify it together with all the venerable ones. All you venerable ones and all the buddhas certify it together at once. Do you believe it? Above all, do not speculate." A monk asked: "When the four assemblies gather like clouds, how should one proclaim it?" The master said: "If you go to other places, by all means do not proclaim it wrongly." He said: "Not only students but the great assembly has reliance." The master said: "Bow." A monk asked: "The Five Vehicles and Three Baskets have many who entrust themselves to them. I beg the master to indicate the ancestral meaning of the coming from the West." The master said: "The Five Vehicles and Three Baskets." He said: "Is there still something beyond that?" The master said: "You are clever indeed." He asked: "What is the great Buddhist affair?" The master said: "What are you displeased with?" He said: "If so, then one personally receives the head-anointing and departs." The master said: "Where do you see the World-Honored One?" He asked: "What is the meaning of the coming from the West?" The master said: "You cross over and stand on this side." The monk moved his feet. The master said: "Do you understand?" He said: "I do not understand." The master showed a verse, saying:

汝問西來意且過遮邊立

You ask about the meaning of the coming from the West; just cross over and stand on this side.

昨夜三更時雨打虛空濕

Last night at the third watch, rain struck the empty sky and made it wet.

電影豁然明不似蚰蜒急

Lightning flashes suddenly bright, not like a centipede's haste.

師開寶七年甲戌夏六月示疾。告眾為別。時有僧問。昔日如來正法迦葉親傳。未審和尚玄風百年後如何體會。師曰。汝什麼處見迦葉來。曰恁麼即信受奉行不忘斯旨也。師曰。佛法不是遮箇道理。言訖坐亡。壽六十四。臘四十四。既闍維而舌不壞。柔軟如紅蓮葉。今藏於普賢道場中。師以華嚴李長者釋論旨趣宏奧。因將合經成百二十卷雕印。遍行天下。

In the seventh year of Kaibao, the jiaxu year, in the summer, the sixth month, the master showed illness. He told the assembly in farewell. At that time a monk asked: "Formerly the Tathagata's true Dharma was personally transmitted by Kasyapa. I do not yet know how the master's mysterious wind will be comprehended a hundred years from now." The master said: "Where do you see Kasyapa?" He said: "If so, then one faithfully receives, upholds, and carries out, not forgetting this purport." The master said: "The Buddha Dharma is not this principle." When he finished speaking, he sat and passed away. His age was sixty-four; his dharma-years were forty-four. After cremation, his tongue did not decay; it was soft and supple like a red lotus leaf. Today it is enshrined in the Puxian Bodhimanda. Because the purport of Elder Li's Huayan commentary was profound and abstruse, the master had the sutra combined [with the commentary] into one hundred twenty fascicles, carved and printed, and circulated throughout the world.

廣州光聖道場師護禪師閩越人也。自天台得法化行嶺表。國主劉氏待以師禮。創大伽藍請師居焉。署大義之號。僧問。昔日梵王請佛今日國主臨筵。祖嗣西來如何舉唱。師曰。不要西來。山僧已舉唱了也。曰豈無方便。師曰。適來豈不是方便。問國王三請來坐光聖道場。未審和尚法嗣何方。師曰。一聲鼕鼓萬戶齊窺。曰恁麼即天台妙旨光聖親承也。師曰。莫亂道。問學人乍入叢林西來妙訣乞師指示。師曰。汝未入叢林我已示汝了也。曰如何領會。師曰。不要領會。

Chan Master Shihu of the Guang Sheng Bodhimanda in Guangzhou was a man of Minyue. He obtained the Dharma at Tiantai and spread its transformative influence through Lingbiao. The ruler of the Liu clan treated him with the courtesy due a master. He founded a great monastery and invited the master to reside there, conferring on him the title Great Righteousness. A monk asked: "Formerly the Brahma King invited the Buddha; today the ruler of the country approaches the seat. How should one proclaim the ancestral transmission from the West?" The master said: "Do not bring up the coming from the West; this mountain monk has already proclaimed it." He said: "Is there then no skillful means?" The master said: "Was what just happened not skillful means?" He asked: "The king has invited you three times to come sit at the Guang Sheng Bodhimanda. I do not yet know from where the master's Dharma lineage comes." The master said: "One winter drumbeat, ten thousand households all peer." He said: "If so, then the wondrous purport of Tiantai was personally received by Guang Sheng." The master said: "Do not speak recklessly." He asked: "A student has just entered the grove; I beg the master to indicate the wondrous诀 of the coming from the West." The master said: "Before you entered the grove, I had already shown it to you." He said: "How should one understand it?" The master said: "Do not understand it."

杭州奉先寺清昱禪師永嘉人也。得法於天台國師。吳越忠懿王召入問道。命軍使薛溫於西湖建大伽藍曰奉先。建大佛寶閣。延請師居之演暢宗旨。署圓通妙覺禪師。僧問。如何是西來意。師曰。高聲舉似大眾。師開寶中示滅於本寺。

Chan Master Qingyu of Fengxian Temple in Hangzhou was a native of Yongjia. He obtained the Dharma from National Master Tiantai. King Zhongyi of Wuyue summoned him into the palace to ask about the Way. He ordered the military commissioner Xue Wen to build a great monastery on West Lake called Fengxian. He built the Great Buddha Treasure Pavilion and invited the master to reside there and expound the purport of the school. He was given the title Chan Master Yuantong Miaojue. A monk asked: "What is the meaning of the coming from the West?" The master said: "Raise it loudly for the great assembly." During the Kaibao era, the master showed extinction at this temple.

台州天台山紫凝普聞寺智勤禪師。僧問。如何是空手把鋤頭。師曰。但恁麼諦信。曰如何是步行騎水牛。師曰。汝自何來。師有頌示眾曰。

Chan Master Zhiqin of Zining Puwen Temple on Tiantai Mountain in Taizhou. A monk asked: "What is 'empty-handed, carrying a hoe'?" The master said: "Just believe it faithfully in this way." He said: "What is 'walking on foot, riding a water buffalo'?" The master said: "Where do you come from?" The master had a verse showing the assembly, saying:

今年五十五腳未蹋寸土

This year I am fifty-five, and my feet have not trodden a single inch of ground.

山河是眼睛大海是我肚

Mountains and rivers are the eyes, the great sea is my belly.

太平興國四年例試僧經業。山門老宿各寫法名。唯師不閑書札。時通判李憲問禪師。世尊還解書也無。師曰。天下人知。至淳化初不疾命侍僧開浴。浴訖垂誡徒眾安坐而逝。塔於本山。三年後門人遷塔。發龕覩師全身不散。容儀儼若髭髮仍長。迎入新塔。

In the fourth year of the Taiping Xingguo era, by regulation the monks were tested on their scriptural learning. The old worthies of the monastery each wrote their dharma names. Only the Master was unaccustomed to writing letters. At that time the Vice Prefect Li Xian asked Chan Master: "Does the World-Honored One also understand writing?" The Master said: "The people of the world know." At the beginning of the Chunhua era, without illness he ordered an attending monk to prepare a bath. When the bath was finished, he left a final admonition to his assembly of disciples, sat upright, and passed away. A stupa was built on this mountain. Three years later his disciples moved the stupa. When they opened the niche, they saw the Master's whole body undecayed; his countenance was stern as if alive, and his beard and hair had still grown. They welcomed him into the new stupa.

溫州雁蕩山願齊禪師錢塘人也。姓江氏。少依水心寺紹巖禪師出家受具。初習智者教精研止觀圓融行門。後參天台國師發明玄奧。乃住雁蕩山。開寶五年吳越王長子。於西關建光慶寺請師開法住持。仍於城下諸禪眾中訪求名行三百人同入新寺。師上堂有僧問。夜月舒光為什麼碧潭無影。師曰。作家弄影漢。其僧從東過西立。師曰。不唯弄影兼乃怖頭。師居之未幾固辭入山。太平興國中示滅。

Chan Master Yuanqi of Yandang Mountain in Wenzhou was a man of Qiantang. His surname was Jiang. When young, he relied on Chan Master Shaoyan of Shuixin Temple to leave home and receive full ordination. He first studied the teachings of the Wise One, thoroughly investigating calm-and-insight and the perfectly interfused gate of practice. Later he consulted the National Teacher of Tiantai and clarified the mysterious profundity. Thereupon he dwelt on Yandang Mountain. In the fifth year of the Kaibao era, the eldest son of the King of Wuyue built Guangqing Temple at the Western Pass, and invited the Master to open the Dharma and dwell as abbot. He also sought out three hundred people of repute and practice from among the various assemblies of Chan monks below the city to enter the new temple together. When the Master ascended the hall, a monk asked: "The night moon spreads its light; why does the jade pool have no shadow?" The Master said: "An expert at playing with shadows." That monk walked from east to west and stood there. The Master said: "Not only playing with shadows, but also fearing your own head." The Master had not dwelt there long when he firmly declined and entered the mountain. During the Taiping Xingguo era he manifested extinction.

杭州普門寺希辯禪師蘇州常熟人也。幼出家禮本邑延福院啟祥禪師落髮具戒。詣楞伽山聽律。尋謁天台受心印。乾德初吳越忠懿王命住越州清泰院。署慧智禪師。開寶中復召入居普門寺(即第二世住)師上堂曰。山僧素乏知見。復寡聞持。頃雖侍坐於山中。和尚亦不蒙一句開示。以至今與諸仁者聚會。更無一法可相助發。何況能為諸仁者。區別緇素商量古今。還怪得山僧麼。若有怪者且道。此人具眼不具眼。有賓主義無賓主義。晚學初機必須審細。時有僧問。如何是普門示現神通事。師曰。恁麼即闍梨怪老僧也。曰不怪時如何。師曰。汝且下堂裡思惟去。太平興國三年吳越王入覲。師隨寶塔至見於滋福殿。賜紫號慧明大師。端拱中上言願還故里。詔從之賜御製詩。及忠懿王施金。於常熟本山院創塼浮圖七級高二百尺。功既就。至道三年八月二十五日示疾而逝。壽七十七。臘六十三。塔於院之西北隅。

Chan Master Xibian of Pumen Temple in Hangzhou was a native of Changshu in Suzhou. In youth he left home and paid homage to Chan Master Qixiang of Yanfu Yuan in his own district, shaved his head and received full ordination. He went to Lengqie Mountain to listen to the Vinaya. Soon after he called on Tiantai and received the mind-seal. In the early Qiande era, Zhongyi Wang of Wuyue ordered him to reside at Qingtai Yuan in Yuezhou and gave him the title Chan Master Huizhi. In the Kaibao era he was again summoned to reside at Pumen Temple (that is, he was the second-generation abbot). The Master ascended the hall and said: "This mountain monk has always lacked knowledge and insight, and is moreover scant in learning and retention. Formerly, though I sat in attendance in the mountains, I did not receive even a single sentence of instruction from the upadhyaya. Thus to this day, in gathering with all you virtuous ones, I have not a single dharma with which to help you set forth. How much less can I distinguish black from white for all you virtuous ones, or discuss past and present? Can you still blame this mountain monk? If there is one who blames me, then tell me: does such a person have the eye or not? Is there host and guest or not? Late students and beginners must examine this carefully." At that time a monk asked: "What is the matter of Pumen manifesting spiritual powers?" The Master said: "If so, then the acarya blames the old monk." He said: "What about when there is no blaming?" The Master said: "You had better go down to the hall and think it over." In the third year of Taiping Xingguo, the King of Wuyue entered court to pay respects. The Master accompanied the jeweled pagoda and was granted an audience in the Zifu Hall. He was bestowed purple robes and the title Great Master Huiming. In the Duangong era he submitted a statement expressing his wish to return to his native village; an edict approved it and bestowed a poem composed by the emperor. And Zhongyi Wang donated gold, and at the original mountain temple in Changshu he founded a brick stupa of seven stories, two hundred chi high. When the work was completed, on the twenty-fifth day of the eighth month of the third year of Zhidao, he showed illness and passed away. His age was seventy-seven; his ordination age was sixty-three. His stupa was placed at the northwest corner of the temple.

杭州光慶寺遇安禪師錢塘人也。姓沈氏。丱歲出家。於天台華頂峰禮庵主重蕭披剃依年受具。尋遇本山韶國師密契宗旨。乾德中吳越忠懿王命住北關傾心院。又召入居天龍寺。開寶七年甲戌安僖王請於光慶寺攝眾。署善智禪師。初上堂有僧問。無價寶珠請師分付。師曰。善能吐露。曰恁麼即人人具足也。師曰。珠在什麼處。僧乃禮拜。師曰。也是虛言。問提綱舉領盡立主賓。如何是主。師曰。深委此問。曰如何是賓。師曰。適來向汝道什麼。曰賓主道合時如何。師曰。其令不行。問心月孤圓光吞萬象。如何是吞萬象底光。師曰。大眾總見汝恁麼。問曰。光吞萬象從師道心。月孤圓意若何。師曰。抖擻精神著。曰鷺倚雪巢猶可辨。光吞萬象事難明。師曰。謹退。問青山緣水處處分明。和尚家風乞垂一句。師曰。盡被汝道了也。曰未必如斯請師答話。師曰。不用閑言。又一僧方禮拜。師曰。問答俱備。僧擬伸問。師乃叱之。師有時示眾曰。欲識曹谿旨。雲飛前面山。分明真實箇。不用別追攀。問承古德有言。井底紅塵生山頭波浪起。未審此意如何。師曰。若到諸方但恁麼問。曰和尚意旨如何。師曰。適來向汝道什麼。師又曰。古今相承皆雲。塵生井底浪起山頭。結子空華生兒石女。且作麼生會。莫是和聲送事就物呈心句裡藏鋒聲前全露麼。莫是有名無體異唱玄譚麼。上座自會即得古人意旨。不然既恁麼會不得合作麼生會。上座欲得會麼。但看泥牛行處陽焰翻波。木馬嘶時空華墜影。聖凡如此道理分明。何須久立珍重。太平興國三年隨寶塔見於滋福殿。賜紫號朗智大師。淳化初還光慶舊寺。三年九月二十一日歸寂。

Chan Master Yu'an of Guangqing Temple in Hangzhou was a man of Qiantang. His surname was Shen. He left home in childhood. At Huading Peak of Tiantai he bowed to the hermit-master Chongxiao and had his head shaved; in due time he received full ordination. Before long he met National Teacher Shao of this mountain and secretly matched the purport of the school. During the Qiande era, Zhongyi, King of Wuyue, ordered him to reside at Qingxin Yuan in Beiguan. He was also summoned to dwell at Tianlong Temple. In the seventh year, jiaxu, of the Kaibao era, King Anxi invited him to Guangqing Temple to gather the assembly, and he was given the title Chan Master Shanzhi. At his first ascending the hall, a monk asked: "The priceless pearl—please, Master, hand it over." The Master said: "Well able to spit it out." He said: "If so, then everyone is complete." The Master said: "Where is the pearl?" The monk then bowed. The Master said: "This too is empty words." He asked: "When lifting the outline and raising the essentials, host and guest are fully established. What is the host?" The Master said: "Deeply entrusting this question." He said: "What is the guest?" The Master said: "What did I just say to you?" He said: "When guest and host accord in the Way, how is it?" The Master said: "Their command does not operate." He asked: "The mind-moon alone is round, its light swallows the ten thousand images. What is the light that swallows the ten thousand images?" The Master said: "The great assembly all see you like this." He asked: "The light swallows the ten thousand images—following the Master's Way-mind; the moon alone is round—what is the meaning?" The Master said: "Rouse your spirit." He said: "An egret leaning in a snow nest can still be distinguished; the matter of light swallowing the ten thousand images is hard to clarify." The Master said: "Withdraw respectfully." He asked: "Green mountains and blue waters are clear everywhere. Pray bestow one phrase on the Master's family style." The Master said: "You have entirely stated it." He said: "Perhaps it is not so; please, Master, answer." The Master said: "No need for idle words." Again a monk was just bowing. The Master said: "Question and answer are both complete." The monk intended to put forward a question. The Master then shouted at him. At times the Master instructed the assembly, saying: "If you wish to know the purport of Caoxi: clouds fly before the mountain; clear and real, truly this one; no need to seek elsewhere." He asked: "It is said that an ancient worthy had a saying: 'Red dust arises at the bottom of the well; waves rise on the mountain top.' I wonder what this means." The Master said: "If you go to the various quarters, just ask like this." He said: "What is the Master's meaning?" The Master said: "What did I just say to you?" The Master also said: "Ancient and modern transmit in succession, all saying: Dust arises at the bottom of the well, waves rise on the mountain top; a fruit is born on a flower in empty space, a child is born to a stone woman. How then will you understand it? Is it that, harmonizing sound and sending forth matters, following things and presenting mind, hiding the point in a phrase, fully revealing before sound? Is it that, having name but no substance, differing in tune and mysterious in talk? If the senior understands for himself, then he gets the ancient's meaning. Otherwise, since you cannot understand it that way, how should you understand it? Does the senior wish to understand? Just look at where the mud ox walks—the sun's haze turns into waves; when the wooden horse neighs—empty flowers drop shadows. Sage and common are like this; the principle is clear. Why must you stand long? Take care." In the third year of Taiping Xingguo, he accompanied the jeweled pagoda and was seen in the Zifu Hall. He was bestowed purple and the title Master Langzhi. In the early Chunhua era he returned to the old temple Guangqing. On the twenty-first day of the ninth month of the third year, he passed into quiescence.

天台山般若寺友蟾禪師錢塘臨安人也。幼歲出家。於本邑東山朗瞻院得度。聞天台國師盛化。遠趨函丈密印心地。初命住雲居普賢院。僧侶鹹湊。吳越忠懿王署慈悟禪師。遷止上寺眾盈五百。僧問。鼓聲才動大眾雲臻。向上宗乘請師舉唱。師曰。虧汝什麼。曰恁麼即人人盡霑恩去也。師曰。莫亂道。雍熙三年以山門大眾付受業弟子隆一繼踵開法。至淳化初示滅。歸葬於本山。

Chan Master Youchan of Bore Temple on Tiantai Mountain was a man of Lin'an in Qiantang. He left home in youth. He was ordained at Langzhan Yuan on Dongshan in his native district. Hearing of the abundant teaching of National Teacher Tiantai, he traveled far to his master's side and secretly sealed the mind-ground. He was first ordered to reside at Puxian Yuan in Yunju. Monks and companions all gathered. Zhongyi, King of Wuyue, gave him the title Chan Master Ciwu. He moved to stop at the upper temple, where the assembly exceeded five hundred. A monk asked: "The drum sound has just moved and the great assembly gathers like clouds. Of the supreme vehicle of the school, pray, Master, raise and sing it." The Master said: "What have you lost?" He said: "If so, then everyone all receives grace and departs." The Master said: "Do not speak wildly." In the third year of Yongxi, he entrusted the mountain gate and the great assembly to his ordained disciple Longyi, who continued to open the Dharma. At the beginning of Chunhua he showed extinction. His remains were returned and buried on this mountain.

婺州智者寺全肯禪師。初參天台。天台問。汝名什麼。曰全肯。天台曰。肯箇什麼。師乃禮拜。住後有僧問。有人不肯。師還甘也無。師曰。若人問我即向伊道。師太平興國中以住持付法嗣弟子紹忠繼世說法。尋於本寺歸寂。

Chan Master Quanken of Zhizhe Temple in Wuzhou. He first called on Tiantai. Tiantai asked: "What is your name?" He said: "Quanken." Tiantai said: "What do you 'ken'?" The Master then bowed. After he took up residence, a monk asked: "There is one who does not 'ken.' Does the Master also consent or not?" The Master said: "If someone asks me, I will tell him." In the Taiping Xingguo era, the Master entrusted the abbacy to his Dharma-heir disciple Shaozhong, who continued in the world to expound the Dharma. Before long he passed into quiescence at this temple.

福州玉泉義隆禪師。上堂曰。山河大地盡在諸人眼睛裡。因什麼說會與不會。時有僧問曰。山河大地眼睛裡。師今欲更指歸誰。師曰。只為上座去處分明。曰若不上來伸此問。焉知方便不虛施。師曰。依俙似曲才堪聽。又被風吹別調中。

Chan Master Yiquan Yilong of Fuzhou. When he ascended the hall, he said: "The mountains, rivers, and great earth are all within everyone's eyes. Why then do you speak of understanding and not understanding?" At that time a monk asked: "The mountains, rivers, and great earth are within the eyes. Now where does the Master wish to point them back to?" The Master said: "Only because the seat of the venerable one is clear." He said: "If you had not come up to put forward this question, how would one know that skillful means are not bestowed in vain?" The Master said: "Faintly like a tune, just barely worth hearing, and then it is blown by the wind into another melody."