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

杭州龍冊寺第五世住曉榮禪師溫州白鹿人也。姓鄧氏。幼依瑞鹿寺出家登戒。聞天台國師盛化。遂入山參禮受心法。初住杭州富陽淨福院。後住龍冊寺。二處皆聚徒開法。僧問。祖祖相傳未審和尚傳阿誰。師曰。汝還識得祖未。僧慧文問。如何是真實沙門。師曰。汝是慧文。問如何是般若大神珠。師曰。般若大神珠分形萬億軀。塵塵彰妙體剎剎盡毘盧。問日用事如何。師曰。一念周沙界。日用萬般通。湛然常寂滅。常轉自家風。師一日坐妙善臺受大眾小參。有僧問。向上事即不問。如何是妙善臺中的的意。師曰。若到諸方分明舉似。曰恁麼即雲有出山勢水無投㵎聲。師乃叱之。師淳化元年庚寅八月二十九日於秀州靈光寺淨土院歸寂。預告門人致書辭同道。壽七十一。臘五十六。

Chan Master Xiaorong, fifth-generation abbot of Longce Temple in Hangzhou, was a man of Bailu in Wenzhou. His surname was Deng. In youth he left home at Ruilu Temple and received the precepts. Hearing of the flourishing teaching of the National Master of Tiantai, he entered the mountains to pay homage and receive the mind-dharma. He first resided at Jingfu Cloister in Fuyang, Hangzhou, and later resided at Longce Temple. In both places he gathered disciples and opened the teaching. A monk asked: "From patriarch to patriarch it has been transmitted, but I do not yet know to whom the Master transmits it." The Master said: "Do you still recognize the patriarch or not?" The monk Huiwen asked: "What is the true shramana?" The Master said: "You are Huiwen." He asked: "What is the great spirit-pearl of prajna?" The Master said: "The great spirit-pearl of prajna divides its form into a trillion bodies. In every mote it reveals the wondrous substance; in every land it is all Vairocana." He asked: "What about daily activities?" The Master said: "A single thought pervades the sandalwood realms; in daily activities the ten thousand things are penetrated. Serenely ever quiescent, constantly turning one's own family style." One day the Master sat on the Miaoshan Platform and received the great assembly for minor assembly. A monk asked: "I do not ask about the matter above; what is the precise meaning within the Miaoshan Platform?" The Master said: "If you go to the various quarters, clearly raise it for them." He said: "If so, then clouds have the force to leave the mountains, and water has no sound of falling into the ravine." (The base text has "㵎".) The Master then shouted at him. On the twenty-ninth day of the eighth month of the gengyin year, the first year of Chunhua, the Master passed away at the Pure Land Cloister of Lingguang Temple in Xiuzhou. He first informed his disciples to send letters bidding farewell to fellow practitioners. His lifespan was seventy-one; his dharma-age was fifty-six.

杭州臨安縣功臣院慶蕭禪師。僧問。如何是功臣家風。師曰明暗色空。曰恁麼即諸法無生去也。師曰。汝喚什麼作諸法。師乃頌曰。

Chan Master Qingxiao of Gongchen Cloister in Lin'an County, Hangzhou. A monk asked: "What is the family style of Gongchen?" The Master said: "Bright and dark, form and emptiness." He said: "If so, then all dharmas are unborn." The Master said: "What do you call all dharmas?" The Master then spoke a verse, saying:

功臣家風明暗色空法法非異

The family style of Gongchen, bright and dark, form and emptiness. Every dharma is not different;

心心自通恁麼會得諸佛真宗

mind after mind naturally penetrates. If you understand it thus, it is the true teaching of all Buddhas.

越州稱心敬璡禪師。僧問。結束囊裝請師分付。師曰。莫諱。曰什麼處孤負和尚。師曰。卻是汝孤負我。師後遷住杭州保安院示滅。

Chan Master Jingjin of Chenxin [Temple] in Yuezhou. A monk asked: "Having packed up robes and bowl, I beg the Master to give instructions." The Master said: "Do not conceal it." He said: "Where have I been ungrateful to the Master?" The Master said: "It is you who are ungrateful to me." The Master later moved to reside at Bao'an Cloister in Hangzhou, where he passed into quiescence.

福州嚴峰師朮禪師。初開堂升座。時有極樂和尚問曰。大眾顒望請震法雷。師曰。大眾還會麼還辨得麼。今日不異靈山。乃至諸佛國土天上人間總皆如是。亙古亙今常無變異。作麼生會無變異底道理。若會得所以道。無邊剎境自他不隔於豪端。十世古今始終不移於當念。問靈山一會迦葉親聞。今日嚴峰一會誰是聞者。師曰。問者不弱。問如何是文殊。師曰。來處甚分明。

Chan Master Shishu of Yanfeng in Fuzhou. When he first opened the hall and ascended the seat, at that time the venerable monk from Jile asked: "The great assembly looks up in hope; please shake the dharma thunder." The Master said: "Does the great assembly still understand? Can you still discern? Today is no different from Vulture Peak; indeed, all Buddha lands, heavens and human realms, are altogether thus. From ancient times to ancient times, throughout past and present, there is constantly no alteration. How will you understand the principle of no alteration? If you can understand it, therefore it is said: The boundless realm of lands, self and other are not separated by a hair's tip; the ten ages of ancient and modern, beginning and end do not move from the present thought." He asked: "At the Vulture Peak assembly, Kashyapa personally heard it. Today at the Yanfeng assembly, who is the hearer?" The Master said: "The questioner is not weak." He asked: "What is Manjushri?" The Master said: "The place from which he comes is very clear."

潞州華嚴慧達禪師。僧問。如何是古佛心。師曰。山河大地。問如何是華嚴境。師曰。滿目無形影。

Chan Master Huida of Huayan in Luzhou. A monk asked: "What is the mind of the ancient Buddhas?" The Master said: "The mountains, rivers, and great earth." He asked: "What is the realm of Huayan?" The Master said: "Everywhere before the eyes, without form or shadow."

越州剡縣清泰院道圓禪師。僧問。亡僧遷化向什麼處去也。師曰。今日遷化。嶺中上座問。如何是祖師西來意。師曰。不可向汝道庭前柏樹子。

Chan Master Daoyuan of Qingtai Cloister in Shan County, Yuezhou. A monk asked: "Where has the deceased monk gone after his transformation?" The Master said: "Today he has transformed." The senior seat in the district asked: "What is the meaning of the ancestral teacher's coming from the west?" The Master said: "I cannot tell you it is the cypress tree in front of the courtyard."

杭州九曲觀音院慶祥禪師餘杭人也。姓沈氏。身長七尺餘。辯才冠眾多聞強記。時天台門下推為傑出。僧問。險惡道中以何為津梁。師曰。以此為津梁。曰如何是此。師曰。築著汝鼻孔。

Chan Master Qingxiang of the Jiǔqǔ Guānyīn Monastery in Hangzhou was a man of Yuhang. His surname was Shen. He was over seven chi in height, unmatched in eloquence, widely learned and strongly retentive. At the time, he was esteemed by the Tiantai school as outstanding. A monk asked, "In a perilous and evil path, what can serve as a ford and bridge?" The Master said, "Take this as your ford and bridge." [The monk] said, "What is this?" The Master said, "It plugs up your nostrils."

杭州開化寺傳法大師行明。本州人也。姓於氏。少投明州雪竇山智覺禪師披剃。及智覺遷住永明大道場。有徒二千。王臣欽仰法化彌盛。師自天台受記迴永明。翼贊本師。海眾傾仰。開寶八年智覺歸寂。師遂住能仁寺。忠懿王又建大和寺(尋改名六和寺。後太宗皇帝賜號開化)延請住持二處。皆聚徒說法。僧問。如何是開化門中流出方便。師曰。日日潮音兩度聞。問如何是無盡燈。師曰。謝闍梨照燭。太宗皇帝賜紫衣師號。咸平四年四月六日示滅。

Chan Master Xingming, Great Master of the Dharma Transmission at the Kaihua Monastery in Hangzhou, was a man of this prefecture. His surname was Yu. In his youth he went to Chan Master Zhijue of Xuedou Mountain in Mingzhou to be tonsured. When Zhijue moved to reside at the Yongming Great Way-Place, he had two thousand disciples; kings and ministers revered him, and the transformation of the Dharma grew ever more flourishing. The Master, having received the prediction at Tiantai, returned to Yongming to assist his own teacher, and the multitudes of the sea looked up to him in admiration. In the eighth year of the Kaibao era, Zhijue passed into quiescence. The Master then resided at the Nengren Monastery. King Zhongyi also built the Dahe Monastery (soon renamed the Liuhe Monastery; later Emperor Taizong bestowed the name Kaihua) and invited him to be abbot of both places. At both he gathered disciples and expounded the Dharma. A monk asked, "What is the skillful means that flows forth from within the Kaihua gate?" The Master said, "Twice each day the sound of the tide is heard." He asked, "What is the inexhaustible lamp?" The Master said, "Thank you, Acarya, for your illumination." Emperor Taizong bestowed upon him a purple robe and the title of Master. On the sixth day of the fourth month of the fourth year of the Xianping era, he showed his extinction.

越州蕭山縣漁浦開善寺義圓禪師。僧問。一年去一年來。方便門中請師開。師曰。分明記取。曰恁麼即昔時師子吼今日象王迴。師曰。且喜勿交涉。

Chan Master Yiyuan of the Kaishan Monastery at Yupu in Xiaoshan County, Yuezhou. A monk asked, "One year departs, one year comes; within the gate of skillful means, please, Master, open it." The Master said, "Record it clearly." He said, "If so, then the lion's roar of former times is today the elephant king's return." The Master said, "I am glad it has nothing to do with it."

溫州瑞鹿寺上方遇安禪師福州人也。得法於天台。又常閱首楞嚴了義。時謂之安楞嚴也。至道元年季春月將示滅。有法嗣弟子蘊仁侍坐。師乃說偈曰。

Chan Master Yu'an of the Shangfang [Peak] of the Ruilu Monastery in Wenzhou was a man of Fuzhou. He obtained the Dharma from Tiantai. He also constantly read the Shurangama Sutra of Definitive Meaning; at the time people called him An Shurangama. In the spring of the first year of the Zhidao era, as he was about to show his extinction, he had a Dharma-heir disciple, Yunren, sitting in attendance. The Master then spoke a verse, saying:

不是嶺頭攜得事豈從雞足付將來

"It is not a matter brought from the peak's summit, / How could it be handed down from Kukkutapada?"

自古聖賢皆若此非吾今日為君裁

"From ancient times sages and worthies have all been thus; / It is not I today who tailor it for you."

師說偈付囑。以香水沐身易衣安坐。令舁棺至室。良久自入棺。經三日門人與本寺瑜闍梨輒啟棺覩。師右脅吉祥而臥。四眾哀慟師乃再起上堂說法。及訶責垂誡曰。此度更啟吾棺者非吾之子。言訖復入棺長往。

The Master spoke the verse and entrusted his instructions. He bathed his body with perfumed water, changed his robes, and sat at ease. He had a coffin brought to the room. After a long while he entered the coffin himself. Three days later, his disciples and the monastery's Acarya Yu presumptuously opened the coffin to look. The Master lay on his right side in the auspicious posture. The four assemblies wailed in grief, and the Master then rose again, ascended the hall, and expounded the Dharma. Then he reprimanded and admonished them, saying, "Whoever opens my coffin again this time is not my son." Having spoken, he again entered the coffin and departed forever.

杭州龍華寺慧居禪師閩越人也。自天台領旨。吳越忠懿王命住上寺。初開堂眾集定。師曰。從上宗乘到此如何言論。又如何舉唱。只如釋迦如來說一代時教。如瓶注水。古德尚雲。猶如夢事寱語一般。且道古德據什麼道理便恁麼道。還會麼。大施門開何曾擁塞。生凡育聖不漏纖塵。言凡則全凡。舉聖則全聖。凡聖不相待箇箇獨尊。所以道山河大地長時說法長時放光。地水火風一一如是。時有僧出禮拜。師曰。好箇問頭如法問將來。僧方進前。師曰。又勿交涉也。僧問。諸佛出世放光動地。和尚出世有何祥瑞。師曰。話頭自破。異日上堂謂眾曰。龍華遮裡也只是拈柴擇菜。上來下去晨朝一粥。齋時一飯睡後吃茶。但恁麼參取珍重。僧問。學人未明自己。如何辨得淺深。師曰。識取自己眼。曰如何是自己眼。師曰。向汝道什麼。

Chan Master Huiju of the Longhua Monastery in Hangzhou was a man of Minyue. He received the purport from Tiantai. King Zhongyi of Wuyue commanded him to reside at the Upper Monastery. When he first opened the hall and the assembly had gathered and settled, the Master said, "When the ancestral vehicle of the tradition reaches here, how is it to be spoken of? And how is it to be chanted? Consider how Shakyamuni Tathagata expounded the teachings of a whole lifetime, like pouring water into a bottle. The ancient worthies still said it was like dream matters and delirious speech. Now tell me, on what principle did the ancient worthies rely to speak thus? Do you understand? The great gate of giving is opened—when has it ever been blocked? It gives birth to ordinary beings and nurtures sages, leaking not a speck of dust. Speak of the ordinary and it is wholly ordinary; raise up the sage and it is wholly sage. Ordinary and sage do not await each other; each one is uniquely honored. Therefore it is said: mountains, rivers, and the great earth constantly expound the Dharma and constantly emit light. Earth, water, fire, and wind—each and every one is thus." At that time a monk came forward and bowed. The Master said, "A fine question-head; ask it in accordance with the Dharma and bring it forward." Just as the monk was about to step forward, the Master said, "Again it has nothing to do with it." A monk asked, "When the Buddhas of the past appeared in the world, they emitted light and shook the earth. Now that the Master has appeared in the world, what auspicious signs are there?" The Master said, "The head of the conversation breaks of itself." Another day, ascending the hall, he addressed the assembly: "Here at Longhua it is simply picking up firewood and choosing vegetables. Coming up and going down, in the morning a bowl of gruel, at mealtime a meal of rice, after sleeping a cup of tea. Just investigate it in this way. Take care." A monk asked, "The student has not yet clarified himself; how can he discern the shallow and the deep?" The Master said, "Recognize your own eye." He said, "What is one's own eye?" The Master said, "What did I tell you?"

婺州齊雲山遇臻禪師越州人也。姓楊氏。幼歲依本州大善寺出家。年滿登具。預天台之室親承印記。住齊雲山宴居。法侶鹹湊。僧問。如何是無縫塔。師曰。五六尺。其僧禮拜。師曰。塔倒也。問圓明瞭知為什麼不因心念。師曰。圓明瞭知。曰何異心念。師曰。汝喚什麼作心念。師秋夕閑坐。偶成頌曰。

Chan Master Yuzhen of Qiyun Mountain in Wuzhou was a man of Yuezhou. His surname was Yang. In his youth he left home under the Great Goodness Monastery in his own prefecture. When his years were full he received the full ordination. He entered the chamber of Tiantai and personally received the seal of confirmation. He dwelt in retirement on Qiyun Mountain, and Dharma companions all gathered there. A monk asked, "What is the seamless stupa?" The Master said, "Five or six feet." That monk bowed. The Master said, "The stupa has fallen." He asked, "Why does perfect understanding and clear knowing not depend on mental thought?" The Master said, "Perfect understanding and clear knowing." He said, "How is it different from mental thought?" The Master said, "What do you call mental thought?" One autumn evening the Master sat at leisure and incidentally composed a verse, saying:

秋庭肅肅風颾颾寒星列空蟾魄高

In the autumn courtyard, solemn and austere, the wind rustles and whistles; cold stars arrayed in the sky, the moon's spirit high.

搘頤靜坐神不勞鳥窠無端拈布毛

Resting his chin on his hand, sitting in stillness, the spirit is untroubled; the bird's nest [Niaoke] without cause twirled the cloth hair.

其諸歌偈皆觸事而作。三百餘首流行見乎別錄。至道中卒於大善寺。

All his songs and verses were composed in response to events. More than three hundred of them circulated and are seen in separate records. In the Zhidao era he died at the Great Goodness Monastery.

溫州瑞鹿寺本先禪師溫州永嘉人也。姓鄭氏。幼歲於本州集慶院出家。納戒於天台國清寺。得法於天台韶國師。師初遇國師。國師導以非風幡動仁者心動之語。師即時悟解。後乃示徒曰。吾初學天台法門諸下便薦。然千日之內四儀之中。似物礙膺。如讎同所。千日之後一日之中物不礙膺讎不同所。當下安樂頓覺前咎。乃述頌三首。一非風幡動仁者心動。頌曰。

Chan Master Benxian of Ruilu Monastery in Wenzhou was a man of Yongjia in Wenzhou. His surname was Zheng. In his youth he left home at the Jiqing Cloister in his own prefecture. He received the precepts at Guoqing Monastery on Tiantai. He obtained the Dharma from National Master Shao of Tiantai. When the Master first met the National Master, the National Master guided him with the words, "It is not the wind and banner that move; it is the benevolent one's mind that moves." The Master instantly understood. Later he instructed his students, saying, "When I first studied the Tiantai Dharma-gate, I understood immediately. Yet within a thousand days, throughout the four postures, it was as if something blocked my chest, as if an enemy shared my dwelling. After a thousand days, in a single day, nothing blocked my chest and no enemy shared my dwelling. Instantly I was at peace and suddenly awakened to my former fault." Thereupon he composed three verses. The first, on "It is not the wind and banner that move; it is the benevolent one's mind that moves," says:

非風幡動唯心動自古相傳直至今

It is not the wind and banner that move, only the mind that moves; from ancient times this has been transmitted down to the present.

今後水雲徒欲曉祖師真實好知音

Henceforth those of water and clouds who wish to understand—the Ancestor's true and excellent knowing friend.

二見色便見心。頌曰。

The second, on "Seeing form, one then sees the mind," says:

若是見色便見心人來問著方難答

If seeing form one then sees the mind, when someone comes and asks, only then is it hard to answer.

若求道理說多般孤負平生三事衲

If one seeks the principle and speaks of many kinds, one betrays one's whole life's three-monk robe.

三明自己。頌曰。

The third, on "Clarifying oneself," says:

曠大劫來秖如是如是同天亦同地

Throughout vast kalpas it has been only thus; thus it is the same as heaven and also the same as earth.

同地同天作麼形作麼形兮無不是

Same as earth, same as heaven—what shape does it make? What shape does it make? There is nothing that is not so.

師自爾足不歷城邑。手不度財貨。不設臥具。不衣繭絲。卯齋終日宴坐。申旦誨誘徒眾。朝夕懇至踰三十載其志彌厲。師示眾雲。爾等諸人還見竹林蘭若山水院舍人眾麼。若道見則心外有法。若道不見焉奈竹林蘭若山水院舍人眾現在摐然地。還會恁麼告示麼。若會不妨靈利。無事莫立。師示眾雲。佛身充滿於法界。普現一切群生前。隨緣赴感靡不周。而常處此菩提座。若道佛身充滿於法界去。菩薩界緣覺界聲聞界天界修羅界人界畜生界餓鬼地獄界。如是等界應須勿有蹤跡去始得。為什麼有此二三說。為道法界唯是佛身。便恁麼道恁麼道既成二三。又作麼生說。是充滿法界底佛身。向遮裡為爾等亂道。還得麼。於遮箇說話若也薦得。不妨省心力。若也薦不得爾等且道。不歷僧祇獲法身。是箇甚人。彼此出浴勞倦不妨且退。師有時雲。大凡參學佛法未必學問話是。參學未必學揀話是。參學未必學代語是。參學未必學別語是。參學未必學捻破經論中奇特言語是。參學未必捻破諸祖師奇特言語是。參學若也於如是等參學。任爾七通八達。於佛法中儻無箇實見處。喚作乾慧之徒。豈不聞古德雲。聰明不敵生死。乾慧豈免苦輪。諸人若也參學。應須真實參學。始得真實參學也。行時行時參取。立時立時參取。坐時坐時參取。眠時眠時參取。語時語時參取。默時默時參取。一切作務時一切作務時參取。既向如是等時參。且道參箇甚人參箇什麼說。到遮裡須自有箇明白處始得。若非明白處喚作造次參學則無究了。又云。幽林鳥叫碧㵎魚跳。雲片展張瀑聲嗚咽。爾等還知得如是多景象示爾等箇入處麼。若也知得不妨參取好。又云。天台教中說文殊觀音普賢三門。文殊門者一切色。觀音門者一切聲。普賢門者不動步。而到我道。文殊門者不是一切色。觀音門者不是一切聲。普賢門者是箇什麼。莫道別卻天台教說話。無事且退。

From then on the Master never set foot in cities or towns, never handled money or goods, never set up bedding, never wore silk. He ate only the morning meal and sat in meditation all day. From dawn onward he instructed and guided the assembly, morning and evening earnestly and thoroughly for over thirty years, his resolve growing ever fiercer. The Master addressed the assembly: "All of you, do you see the bamboo grove, the monastery, the mountains and waters, the halls and buildings, and the assembly of people? If you say you see them, then there are dharmas outside the mind. If you say you do not see them, then how is it that the bamboo grove, monastery, mountains and waters, halls and buildings, and assembly of people are now clattering there so plainly? Do you still know how to respond to such an instruction? If you understand, you are indeed sharp. When there is nothing to do, do not stand." The Master addressed the assembly: "The Buddha-body fills the dharma-realm, universally appearing before all sentient beings. According with conditions it responds to the receptive, never failing to reach them, yet it constantly dwells on this bodhi-seat. If you say the Buddha-body fills the dharma-realm, then in the realms of bodhisattvas, pratyekabuddhas, shravakas, gods, asuras, humans, animals, hungry ghosts, and hell-beings—in such realms there should be no trace whatsoever. Why then are there these two or three statements? Because if the dharma-realm is only the Buddha-body, and you speak thus and thus, that already makes two or three. So how do you explain the Buddha-body that fills the dharma-realm? Here I am speaking wildly for your sake. Do you grasp it? If within these words you can pick it up, you will indeed save mental effort. If you cannot pick it up, then tell me: 'Without passing through kalpas, obtaining the dharma-body'—what sort of person is that? You are all tired from bathing; you may withdraw." The Master sometimes said: "Generally, in studying the Buddhadharma, it is not necessarily studying question-and-answer phrases that counts. Studying may not necessarily be learning to select phrases. Studying may not necessarily be learning to substitute phrases. Studying may not necessarily be learning to append alternative phrases. Studying may not necessarily be learning to pick out extraordinary words from the scriptures and treatises. Studying may not necessarily be picking out extraordinary words of the various patriarchs. If one studies in such ways as these, even if you are thoroughly versed in all directions, if within the Buddhadharma you have no genuine place of insight, you are called one of dry wisdom. Have you not heard the ancients say: 'Cleverness cannot match birth-and-death; dry wisdom cannot escape the wheel of suffering.' If you study, you should study truly, and only then obtain true study. When walking, pick it up in walking. When standing, pick it up in standing. When sitting, pick it up in sitting. When lying down, pick it up in lying down. When speaking, pick it up in speaking. When silent, pick it up in silence. When doing any task, pick it up in doing any task. Since you pick it up at such times, tell me—who is it that picks it up, and what is it that is spoken? At this point you must have your own place of clarity. If it is not a place of clarity, it is called hasty study, and then there will be no final understanding." He also said: "In the secluded forest birds call; in the jade-green ravine fish leap. Cloud fragments spread out; the sound of the waterfall sobs. Do you all know that such manifold scenes are showing you an entry point? If you know, then pick it up and study well." He also said: "In the Tiantai teaching it speaks of the three gates of Manjushri, Guanyin, and Samantabhadra. The gate of Manjushri is all forms. The gate of Guanyin is all sounds. The gate of Samantabhadra is not moving a step. But in my way, the gate of Manjushri is not all forms. The gate of Guanyin is not all sounds. What is the gate of Samantabhadra? Do not say it departs from the words of the Tiantai teaching. When there is nothing to do, you may withdraw."

又云。南泉遷化向甚處去。東家作驢西家作馬。若是求出三界修行底人。聞遮箇言語不妨狐疑不妨驚怛。南泉遷化向甚處去。東家作驢西家作馬。或會雲。千變萬化不出真常。南泉遷化向甚處去。東家作驢西家作馬。或會雲。須會異類中行始會得遮箇言語。南泉遷化向甚處去。東家作驢西家作馬。或會雲。東家是南泉西家是南泉。南泉遷化向甚處去。東家作驢西家作馬。或會雲。東家郎君子西家郎君子。南泉遷化向甚處去。東家作驢西家作馬。或會雲。東家是什麼西家是什麼。南泉遷化向甚處去。東家作驢西家作馬。或會雲。乃作驢叫又作馬嘶。南泉遷化向甚處去。東家作驢西家作馬。或會雲。喚什麼作東家驢。喚甚麼作西家馬。南泉遷化向甚處去。東家作驢西家作馬。或會雲。既問遷化答在問處。南泉遷化向甚處去。東家作驢西家作馬。或會雲。作露柱處去。南泉遷化向甚處去。東家作驢西家作馬。或會雲。東家作驢虧南泉甚處。西家作馬虧南泉甚處。如是諸家會也。總於佛法有安樂處。南泉遷化向甚處去。東家作驢西家作馬。學人不會。要騎便騎要下便下。遮箇答話不消得多道理而會。若見法界性去也勿多事。珍重。又云。晨朝起來洗手面盥漱了吃茶。吃茶了佛前禮拜。佛前禮拜了和尚主事處問訊。和尚主事處問訊了僧堂裡行益。僧堂裡行益了上堂吃粥。上堂吃粥了歸下處打睡。歸下處打睡了起來洗手面盥漱。起來洗手面盥漱了吃茶。吃茶了東事西事。東事西事了齋時僧堂裡行益。齋時僧堂裡行益了上堂吃飯。上堂吃飯了盥漱。盥漱了吃茶。吃茶了東事西事。東事西事了黃昏唱禮。黃唱禮昏了僧堂前喝參。僧堂前喝參了主事處喝參。主事處喝參了和尚處問訊。和尚處問訊了初夜唱禮。初夜唱禮了僧堂前喝珍重。僧堂前喝珍重了和尚處問訊。和尚處問訊了禮拜行道誦經念佛。如此之外或往莊上。

He also said: "Where has Nanquan gone after his passing? In the eastern house he becomes a donkey, in the western house he becomes a horse. If one is a person who cultivates practice seeking to escape the three realms, hearing these words, one cannot help but be doubtful, cannot help but be alarmed. Where has Nanquan gone after his passing? In the eastern house he becomes a donkey, in the western house he becomes a horse. Someone may understand it as: Though there are a thousand changes and ten thousand transformations, they do not depart from the true constant. Where has Nanquan gone after his passing? In the eastern house he becomes a donkey, in the western house he becomes a horse. Someone may understand it as: One must understand walking among different kinds before one can understand these words. Where has Nanquan gone after his passing? In the eastern house he becomes a donkey, in the western house he becomes a horse. Someone may understand it as: The eastern house is Nanquan, the western house is Nanquan. Where has Nanquan gone after his passing? In the eastern house he becomes a donkey, in the western house he becomes a horse. Someone may understand it as: In the eastern house a gentleman, in the western house a gentleman. Where has Nanquan gone after his passing? In the eastern house he becomes a donkey, in the western house he becomes a horse. Someone may understand it as: What is the eastern house? What is the western house? Where has Nanquan gone after his passing? In the eastern house he becomes a donkey, in the western house he becomes a horse. Someone may understand it as: Then he brays like a donkey and also neighs like a horse. Where has Nanquan gone after his passing? In the eastern house he becomes a donkey, in the western house he becomes a horse. Someone may understand it as: What do you call the eastern house's donkey? What do you call the western house's horse? Where has Nanquan gone after his passing? In the eastern house he becomes a donkey, in the western house he becomes a horse. Someone may understand it as: Since you ask about his passing, the answer lies in the question. Where has Nanquan gone after his passing? In the eastern house he becomes a donkey, in the western house he becomes a horse. Someone may understand it as: He has gone to the place of the exposed pillar. Where has Nanquan gone after his passing? In the eastern house he becomes a donkey, in the western house he becomes a horse. Someone may understand it as: In the eastern house becoming a donkey, wherein does it wrong Nanquan? In the western house becoming a horse, wherein does it wrong Nanquan? Thus the various houses understand it. All have a place of peace and joy in the Buddha Dharma. Where has Nanquan gone after his passing? In the eastern house he becomes a donkey, in the western house he becomes a horse. If the student does not understand, mount it if you would mount, dismount it if you would dismount. This answer does not require much reasoning to be understood. If you see the nature of the Dharma realm, then do not make much ado. Take care." He also said: "In the morning upon rising, wash hands and face, rinse mouth and wash, then drink tea. After drinking tea, bow before the Buddha. After bowing before the Buddha, pay respects to the abbot and the head administrator. After paying respects to the abbot and the head administrator, distribute gruel in the monks' hall. After distributing gruel in the monks' hall, go up to the hall and eat gruel. After going up to the hall and eating gruel, return to your quarters and sleep. After returning to your quarters and sleeping, rise, wash hands and face, rinse mouth and wash. After rising, washing hands and face, rinsing mouth and washing, drink tea. After drinking tea, attend to matters east and west. After attending to matters east and west, at mealtime distribute gruel in the monks' hall. After at mealtime distributing gruel in the monks' hall, go up to the hall and eat rice. After going up to the hall and eating rice, rinse mouth and wash. After rinsing mouth and washing, drink tea. After drinking tea, attend to matters east and west. After attending to matters east and west, at dusk chant and bow. After at dusk chanting and bowing, before the monks' hall call for attendance. After before the monks' hall calling for attendance, at the head administrator's place call for attendance. After at the head administrator's place calling for attendance, pay respects to the abbot. After paying respects to the abbot, at the first watch chant and bow. After at the first watch chanting and bowing, before the monks' hall call out 'take care.' After before the monks' hall calling out 'take care,' pay respects to the abbot. After paying respects to the abbot, bow, walk the path, recite sutras, and invoke the Buddha. Beyond these, perhaps go to the estate."

或入郡中。或歸俗家。或到市肆。既有如是等運為。且作麼生說箇勿轉動相底道理。且作麼生說箇那伽常在定無有不定體底道理。還說得麼。若也說得一任說取。珍重。又云。鑑中形影唯憑鑑光顯現。爾等諸人所作一切事。且道唯憑箇什麼顯現。還知得麼。若也知得於參學中千足萬足。無事莫立。又云。爾等諸人夜間眠熟不知一切。既不知一切。且問。爾等那時有本來性。若道那時有本來性。那時又不知一切與死無異。若道那時無本來性。那時睡眠。忽醒覺知如故。還會麼。不知一切與死無異。睡眠忽省覺知如故。如是等時是箇什麼。若也不會各自體究取。無事莫立。又云。諸法所生唯心所現。如是言語好箇入底門戶。且問。爾等諸人眼見一切色。耳聞一切聲。鼻嗅一切香。舌知一切味。身觸一切軟滑。意分別一切諸法。只如眼耳鼻舌身意所對之物。為復唯是爾等心。為復非是爾等心。若道唯是爾等心。何不與爾等身都作一塊了休。為什麼所對之物卻在爾等眼耳鼻舌身意外。爾等若道眼耳鼻舌身意所對之物非是爾等心。又焉奈諸法所生唯心所現。言語留在世間何人不舉著。爾等見遮箇說話。還會麼。若也不會大家用心商量教會去。幸在其中莫令厭學。無事且退。大中祥符元年二月師忽謂上足如晝曰。可造石龕。仲秋望日吾將順化。如晝稟命尋即成就。及期遠近士庶奔趨瞻仰。是日參問如常。至午時安坐方丈手結寶印。復謂如晝曰。古人云。騎虎頭打虎尾。中央事作麼生。如晝答雲。也只是如晝。師雲。爾問我。晝乃問。騎虎頭打虎尾中央事和尚作麼生。師雲。我也弄不出。言訖奄然。開一目微視而寂。壽六十七。臘四十二。長吏具以事聞。詔本州常加檢視。如晝乃奉師嘗所著竹林集十卷詩篇歌辭共千餘首詣闕上進。詔藏秘閣。如晝特賜紫衣。

(The Master continued:) Or one enters the prefecture, or returns to one's lay home, or goes to the marketplace. Since there are such activities as these, how then can one speak of the principle of the mark that does not move? How then can one speak of the principle that the Naga is always in samadhi and has no non-samadhi body? Can you still speak it? If you can speak it, speak freely. Take care." He also said: "The forms and shadows in a mirror appear only by relying on the mirror's light. All the things you people do—tell me, what do they appear by relying on? Do you know? If you know, then in your study you have a thousandfold and ten-thousandfold sufficiency. When there is nothing to do, do not stand." He also said: "You people sleep deeply at night and know nothing at all. Since you know nothing at all, then ask: at that time do you have your original nature? If you say at that time you have your original nature, then at that time you also know nothing at all and are no different from a dead person. If you say at that time you have no original nature, then at that time in sleep, when you suddenly wake and know as before—can you understand? Knowing nothing at all is no different from death; sleeping and suddenly waking to know as before—what is this at such a time? If you still do not understand, each of you should investigate for yourselves. When there is nothing to do, do not stand." He also said: "All dharmas that arise are only what the mind manifests. Words like these are a fine gateway for entry. But ask: you people see all forms with the eyes, hear all sounds with the ears, smell all fragrances with the nose, know all tastes with the tongue, touch all smooth and slippery things with the body, and discriminate all dharmas with the mind. Concerning the objects corresponding to eye, ear, nose, tongue, body, and mind, are they only your minds, or are they not your minds? If you say they are only your minds, why do they not merge with your bodies into one lump and be done? Why are the corresponding objects outside your eye, ear, nose, tongue, body, and mind? If you say the objects corresponding to eye, ear, nose, tongue, body, and mind are not your minds, then how do you account for 'all dharmas that arise are only what the mind manifests'? These words remain in the world—who does not bring them up? When you see this saying, can you understand? If you still do not understand, all of you should apply your minds, discuss, and teach one another until you understand. Fortunately you are among this; do not let yourselves grow weary of study. When there is nothing to do, withdraw." In the second month of the first year of the Dazhong Xiangfu era, the Master suddenly said to his senior disciple Ruzhou: "You may build a stone niche. On the full moon of mid-autumn I shall pass into transformation." Ruzhou received the command and immediately completed it. When the time arrived, scholar-officials and common people from near and far rushed eagerly to gaze up at him. On that day he questioned and answered as usual. At noon he sat peacefully in the abbot's quarters, his hands forming the treasure-seal. Again he said to Ruzhou: "The ancients said: Ride the tiger's head, strike the tiger's tail—what do you do about the central matter?" Ruzhou answered: "It is only Ruzhou." The Master said: "You ask me." Zhou then asked: "Riding the tiger's head, striking the tiger's tail—what does the Master do about the central matter?" The Master said: "I cannot manage it either." When he finished speaking, he suddenly became still. He opened one eye, slightly looked, and passed away. His lifespan was sixty-seven; his monastic years were forty-two. The chief officials reported the matter in full; an edict ordered the prefecture to regularly inspect and watch over it. Ruzhou then took the ten scrolls of the Master's own Bamboo Grove Collection, over a thousand pieces in all of poems and songs, to the court and presented them. An edict ordered them stored in the Secret Pavilion. Ruzhou was specially granted a purple robe.

前杭州報恩寺慧明禪師法嗣

Dharma heir of Chan Master Huiming of Bao'en Temple in Hangzhou, formerly [of that place].

福州長谿保明院通法大師道誠。師上堂曰。如為一人眾多亦然。珍重。僧問。如何是保明家風。師曰看。問圓音普震三等齊聞。竺土仙心請師密付。師良久。僧曰。恁麼即意馬已成於寶馬。心牛頓作於白牛。師曰。七顛八倒。曰若不然者幾招哂笑。師曰。禮拜退後。問如何是和尚西來意。師曰。我不曾到西天。曰如何是學人西來意。師曰。汝在東土多少時。

Daocheng, Great Master Tongfa, of Baoming Monastery in Changxi, Fuzhou. The Master ascended the hall and said: "As for one person, so too for many. Take care." A monk asked: "What is the Baoming family style?" The Master said: "Look." He asked: "The perfect sound universally shakes; the three grades hear it equally. The immortal mind of the Western Land—please, Master, secretly confer it." The Master was silent for a long while. The monk said: "If so, then the mind-horse has already become a treasure horse, and the mind-ox has suddenly turned into a white ox." The Master said: "Seven upside down, eight topsy-turvy." He said: "If it were not so, one would almost invite ridicule." The Master said: "Bow and withdraw." He asked: "What is the meaning of the Master's coming from the West?" The Master said: "I have never been to the Western Heaven." He said: "What is the student's meaning of coming from the West?" The Master said: "How long have you been in the Eastern Land?"

前杭州永明寺道潛禪師法嗣

Dharma heir of Chan Master Daoqian of Yongming Temple in Hangzhou, formerly [of that place].

杭州千光王寺瓌省禪師溫州陶山人也。姓鄭氏。幼歲出家精究律部。聽天台文句棲心於圓頓止觀。後閱楞嚴文理宏𤀹未能洞曉。一夕誦經既久就案。若假寐夢中見日輪自空降開口吞之。自是倏然發悟。差別義門渙然無滯。後聞國城永明法席隆盛。專申參問。永明唯印前解無別指喻。即以忠懿王所遣衲衣授之表信。後住湖西嚴淨院。開寶三年衢州刺史翁晟仰重師道。乃開西山創大禪苑。太宗皇帝改賜寶雲寺額。請師居之。學者臻萃。師上堂曰。諸上座佛法無事。昔之日月今之日月。昔日風今日風。昔日上座今日上座。莫道舉亦了說亦了。一切成現好珍重。師開寶五年壬申七月示疾不求醫。三日前有寶樹浴池現。師曰。凡所有相皆是虛妄。二十七日晡時集眾言別安坐而逝。壽六十有七。闍維舍利門人建塔。

Chan Master Kueixing of the Qiangguangwang Temple in Hangzhou was a man of Taoshan in Wenzhou. His surname was Zheng. In his youth he left home and thoroughly studied the Vinaya section. He listened to the Tiantai texts and settled his mind in perfect and sudden calm and insight. Later he read the Shurangama Sutra, whose text and meaning were vast and swift, yet he could not fully penetrate it. (In the base text this character has the water radical; elsewhere in the same book it is written "swift.") One evening, after reciting the sutra for a long time, he leaned on his desk as if dozing. In a dream he saw a sun wheel descend from the sky; he opened his mouth and swallowed it. From then on he suddenly awakened, and the various gates of meaning were clear without obstruction. Later he heard that the Dharma seat of Yongming in the capital city was flourishing greatly, and he specially went to inquire and pay respects. Yongming only confirmed his former understanding and gave no other pointing or analogy. He then gave him the patched robe sent by King Zhongyi as a token of faith. Later he resided at Yanjing Monastery west of the lake. In the third year of Kaibao, Weng Sheng, prefect of Quzhou, admired and honored the master's way, and so opened the Western Mountain and founded a great Chan grove. Emperor Taizong changed its name and bestowed the plaque Baoyun Temple. He invited the master to reside there, and students gathered in abundance. The master ascended the hall and said: "All you venerable ones, in the Buddhadharma there is nothing to do. The sun and moon of former times are the sun and moon of today. The wind of former days is the wind of today. The venerable ones of former days are the venerable ones of today. Do not say that raising it is also finished and speaking it is also finished. Everything is manifest as it is; take good care." In the fifth year of Kaibao, the renchen year, in the seventh month, the master showed illness and did not seek a physician. Three days before, a jeweled tree and a bathing pool appeared. The master said: "All that has marks is unreal." On the twenty-seventh day, at the hour of the afternoon, he gathered the assembly, spoke farewell, sat upright, and passed away. He was sixty-seven years old. After cremation, his disciples built a stupa for the relics.