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

誰雲古鏡無樣度。古今出入何門戶。門戶君看不見時。即此為君全顯露。全顯露。與汝一生終保護。若遇知音請益來。逢人不得輕分付。但任作見面。不須生怕怖。看取當時演若多。直至如今成錯誤。如今不省影分明。還是當時同一顧。同一顧苦苦苦。

Who says the ancient mirror has no measure? From ancient times to now, through what door does it come and go? When you do not see the door, just this is fully revealed for you. Fully revealed, it will protect you for a lifetime. If you meet one who knows the sound and comes to ask for benefit, do not lightly entrust it to anyone you meet. But let it appear face-to-face; there is no need to fear. Look at Yajna at that time; even now it has become an error. Now he does not recognize that the shadow is clear; it is still the same look as then. The same look—bitter, bitter, bitter.

其三(六言)

The third (six-character lines)

古鏡精明皎皎。皎皎遍照河沙。到處安名題字。除儂更有誰家。過去未來現在。諸佛鏡上纖瑕。纖瑕垢盡無物。此真火裡蓮華。蓮華千朵萬朵。朵朵端然釋迦。誰雲俱屍入滅。誰雲穿膝蘆芽。不信鏡中看取。羊車鹿車牛車。時人不識古鏡。盡道本來清淨。只看清淨是假。照得形容不正。或圓或短成長。若有纖豪俱病。勸君不如打破。鏡去瑕消可瑩。亦見杜口毘耶。亦知圓通少剩。

The ancient mirror is bright and clear, shining white. Shining white, it illumines everywhere as many as the sands of the Ganges. Everywhere it sets names and inscribes words; apart from you, whose house is it? Past, future, and present—all Buddhas are tiny flaws on the mirror. When the tiny flaws and stains are exhausted, there is nothing; this is truly the lotus flower in fire. The lotus flowers, a thousand blossoms, ten thousand blossoms; each blossom is plainly Shakyamuni. Who says he entered extinction at Kushinagara? Who says he pierced his knees among the reed sprouts? If you do not believe, look in the mirror: sheep cart, deer cart, ox cart. People of the time do not recognize the ancient mirror; they all say it is originally pure. They only look at purity, which is false; it reflects forms and appearances as incorrect. Whether round or short or long, if there is the slightest flaw, all is illness. I advise you it is better to smash it. When the mirror is gone and flaws are dissolved, it can be polished. You will also see Vimalakirti shutting his mouth at Vaishali; you will also know that perfect penetration has little left over.

潭州龍會道尋遍參三昧歌

Tan Zhou Long Hui Dao Xun, Song of Everywhere Visiting the Samadhi of Universal Consultation

天涯海角參知識。遍諮惠我全提力。師乃呵餘退步追。省躬廓爾從茲息。覩諸方垂帶直。善財得處難藏匿。棒頭喝下露幽奇。縱去奪來看殊特。趙州關雪嶺陟。築廅峰前驗虛實。據證靈由闢萬機。橫揮祖刃聞三域。卷舒重重孰可委。休呈識意謾猜揣。衲子攢眉碧眼咦。黃海倒逆崑崙嘴。溈山牛道吾唱。馬師奮迅呈圓相。執水投針作後規。把鏡持幡看先匠。廣陵歌誰繼唱。擬續宮商調難況。石人慍色下鞭撾。木馬奔嘶梵天上。麗水金藍田玉。祝融峰攢湘浪蹙。滿月澄谿松韻清。雲從龍騰好觀矚。

To the ends of the earth and the corners of the sea, I sought out spiritual friends. Everywhere I inquired; their all-embracing power of the full teaching benefited me. My master then rebuked me, and I drew back my step to pursue it. Examining myself, I was suddenly opened up, and from then on I rested. I observed the various directions, those who let down their belts and went straight. Where Sudhana attained it was hard to conceal. Beneath the staff's blow and the shout, the hidden marvel was revealed. Letting go and snatching back, I saw how extraordinary it was. Zhaozhou's barrier, the Xue Peak's ascent—I built a hut before the peak to test the real and the false. Based on the testimony of the Numinous Source, I opened up ten thousand mechanisms. Brandishing the ancestral blade, I was heard throughout the three regions. Rolling and unrolling, layer upon layer—who can entrust it? Stop presenting intellectual meanings and recklessly guessing. Patch-robed monks knit their brows, and the blue-eyed one gives a cry of 'yi!' The Yellow Sea flows backward against Kunlun's mouth. Weishan's ox, Daowu's song—Master Ma's vigorous leaps displayed the perfect circle. Grasping water and throwing a needle became the later standard. Holding the mirror and raising the banner, look to the earlier masters. Who continues the song of Guangling? If one tries to continue the palace and shang modes, the tuning is hard to match. The stone man's angry countenance is given the whip; the wooden horse gallops and neighs up to the Brahma heavens. Gold from the Li River, jade from Lantian; Mount Zhurong gathers and the Xiang waves press close. The full moon clarifies the stream, the pine's resonance is pure. Clouds follow the dragon as it soars—good to gaze upon.

丹霞和尚翫珠吟二首

Two Poems on Playing with the Pearl by Preceptor Danxia

般若靈珠妙難測。法性海中親認得。隱顯常遊五蘊中。內外光明大神力。此珠非大亦非小。晝夜光明皆悉照。覓時無物又無蹤。起坐相隨常了了。黃帝曾遊於赤水。爭聽爭求都不遂。罔象無心卻得珠。能見能聞是虛偽。吾師權指喻摩尼。釆人無數溺春池。爭拈瓦礫將為寶。智者安然而得之。森羅萬象光中現。體用如如轉非轉。萬機消遣寸心中。一切時中巧方便。燒六賊爍眾魔。能摧我山竭愛河。龍女靈山親獻佛。貧兒衣下幾蹉跎。亦名性亦名心。非性非心超古今。全體明時明不得。權時題作弄珠吟。

The prajna spirit pearl is wondrous and hard to fathom. In the ocean of Dharma-nature, one personally recognizes it. Hidden and manifest, it constantly roams within the five aggregates. Inside and outside, its light is the great spiritual power. This pearl is neither large nor small. Day and night, its light completely illumines. When you seek it, there is no thing, and no trace either. Rising and sitting, it follows along, always perfectly clear. The Yellow Emperor once wandered at the Red Water. He contended to listen and contended to seek, but in neither did he succeed. Xiangwang had no mind, yet obtained the pearl. To be able to see and to hear is false. My master provisionally pointed to it as the mani jewel. Countless gatherers drowned in the spring pond. They contended to pick up tiles and pebbles, taking them for treasure. The wise one peacefully obtained it. The myriad phenomena appear within its light. Essence and function are thusness; turning or not turning. Ten thousand mechanisms are dispatched within a single inch of mind. At all times, there are skillful means. Burn the six thieves, melt the hordes of demons. It can crush the mountain of self and dry up the river of craving. The dragon girl personally offered it to the Buddha at Vulture Peak. The poor child, beneath his clothing, stumbled many times. It is also called nature, also called mind. Neither nature nor mind, it transcends past and present. When the whole body is bright, it cannot be made bright. Provisionally, I title it 'Playing with the Pearl.'

識得衣中寶。無明醉自醒。百骸雖潰散。一物鎮長靈。知境渾非體神珠不定形。悟則三身佛。迷疑萬卷經。在心心可測。歷耳耳難聽。罔象先天地。玄泉出杳冥。本剛非鍛鍊。元淨莫澄渟。盤泊輪朝日。玲瓏映曉星。瑞光流不滅。真氣觸還生。鑒照崆峒寂。羅籠法界明。挫凡功不滅。超聖果非盈。龍女心親獻。闍王口自呈。護鵝人卻活。黃雀意猶輕。解語非關舌。能言不是聲。絕邊彌汗漫。無際等空平。演教非為說。聞名勿認名。兩邊俱莫立。中道不須行。見月休觀指。還家罷問程。識心心則佛。何佛更堪成。

If you recognize the treasure within the robe, the intoxication of ignorance will clear of itself. Though the hundred limbs may crumble and scatter, one thing remains forever numinous. Knowing objects is entirely not the essence; the spirit pearl has no fixed form. Awakened, it is the Buddha of the three bodies. Deluded, one doubts ten thousand scrolls of scripture. In the mind, the mind can be fathomed. Passing through the ear, it is hard for the ear to hear. Xiangwang precedes heaven and earth. The dark spring emerges from the obscure and deep. Originally hard, it is not something forged. Originally pure, it needs no settling. It coils and rests, revolving toward the morning sun. Exquisite, it reflects the dawn stars. Auspicious light flows without ceasing. True qi, when touched, is born again. Its mirror-like illumination shines on the silent Kongtong. Its net encompasses the Dharma-realm in brightness. Crushing the ordinary—its merit is not extinguished. Surpassing the sage—its fruit is not full. The dragon girl offered it from her heart. King Ajatashatru proclaimed it with his own mouth. The goose-protector came back to life. The yellow sparrow's intent was still slight. Understanding speech does not depend on the tongue. Being able to speak is not a sound. Beyond boundaries, it spreads vast and boundless. Without limit, it is equal to empty space, level and even. Expounding teachings is not for the sake of speaking. Hearing the name, do not cling to the name. Do not stand on either side. The middle way need not be practiced. Seeing the moon, cease pointing at the finger. Returning home, stop asking the road. Recognizing mind, mind is Buddha. What Buddha could there further be to attain?

關南長老獲珠吟

Elder Guannan's Poem on Obtaining the Pearl

三界兮如幻。六道兮如夢。聖賢出世兮如電。國土猶如水上泡。無常生滅日遷變。唯有摩訶般若。堅猶若金剛不可讚。軟似兜羅大等空。小極微塵不可見。擁之令聚而不聚。撥之令散而不散。側耳欲聞而不聞。瞪目觀之而不見。歌復歌。盤陀石上笑呵呵。笑復笑。青松影下高聲叫。自從獲得此心珠。帝釋輪王俱不要。不是山僧獨施為。自古先賢作此調。不坐禪不修道。任運逍遙只麼了。但能萬法不幹懷。無始何曾有生老。

The three realms are like an illusion. The six paths are like a dream. The sage's appearance in the world is like lightning. Lands are like bubbles on water. Impermanence, arising and ceasing, changes as the days pass. Only Mahaprajna is firm as vajra and cannot be praised. Soft as cotton, great as space. So small it is as a mote of dust, invisible. Press it to gather it, and it does not gather. Push it to scatter it, and it does not scatter. Lean in your ear to hear it, and you do not hear. Stare with your eyes to see it, and you do not see. Sing and sing again—on the flat-topped boulder, laugh ha ha. Laugh and laugh again—beneath the green pine's shadow, shout aloud. Ever since obtaining this mind pearl, I want neither Indra nor a wheel-turning king. It is not that this mountain monk alone has done this. Since ancient times, former sages composed this tune. Not sitting in meditation, not cultivating the Way. Letting things run their course, carefree and at ease—just this is the end. If only the ten thousand dharmas do not involve the heart, from beginningless time how could there ever have been birth and old age?

香嚴和尚智閑吟二首

Two Poems by Preceptor Xiangyan Zhixian

勵覺吟

Poem on Encouraging Awakening

滿口語無處說。明明向人道不決。急著力勤咬齧。無常到來救不徹。日裡語暗瑳切。快磨古錐淨挑揭。理盡覺自護持。此生事終不說。玄學求他古老吟。禪學須窮心影絕。

Full of words, yet there is no place to speak. Clearly one tells people, but they do not decide. Urgently exert yourself and diligently bite and gnaw. When impermanence arrives, you will not be saved completely. In the daytime speak of the hidden and finely cut. Quickly polish the ancient awl, clean and pick it open. When principle is exhausted, awareness naturally protects and maintains itself. This life's affairs—in the end, do not speak of them. In the study of the mysterious, seek the old ones' songs. In the study of Chan, one must exhaust the mind's shadows until they are cut off.

歸寂吟贈同住

Poem on Returning to Stillness, Given to Fellow Residents

同住道人七十餘。共辭城郭樂山居。身如寒木心牙絕。不話唐言休梵書。心期盡處身雖喪。如來弟子沙門樣。深信共崇缽塔成(涅槃經云。如來之身。已於無量阿僧祇劫。不受飲食。為諸聲聞說。先受二牧牛女乳糜。故本行經云。菩薩將往道樹。時有天人告善生神王二女。一名難陀。華言喜。二名婆羅。華言昌。汝可最初施食。於是二女。以乳烹糜。其釜上現種種瑞相。乃用缽盛奉獻。菩薩食已。將其缽擲向尼連河中。天帝釋收歸天上。建塔安置供養。故名缽塔。此天上四塔之一也。四塔者。一髮塔。二箭塔。三缽塔。四牙塔。人間亦有四塔。一如來生處塔。二如來成道處塔。三如來轉法輪處塔。四如來涅槃處塔)。巍巍置在青山掌。觀夫參道不虛然。脫去形骸甚高尚。從來不說今朝事。暗裡埋頭隱玄暢。不留蹤跡異人間。深妙神光飽明亮。

More than seventy years living together as people of the Way. Together we take leave of the city walls and delight in dwelling in the mountains. The body is like withered wood, the mind's sprout is cut off. We do not speak the speech of Tang, and we cease the writing of Sanskrit. When the mind's expectation is exhausted, though the body may perish, one is like a śramaṇa disciple of the Tathāgata. Deeply believing, together we revere and honor the completion of the bowl stūpa (the Nirvāṇa Sūtra says: the Tathāgata's body, for immeasurable asaṃkhyeya kalpas, has not received food and drink. For the sake of the śrāvakas he said that he first received the milk-rice of the two cowherd maidens. Therefore the Original Conduct Sūtra says: when the Bodhisattva was about to go to the bodhi tree, at that time a deity told the two daughters of the good-born spirit king: one was named Nanda, in Chinese 'Joy'; the second was named Bala, in Chinese 'Prosperity.' You may be the first to give food. Thereupon the two maidens cooked rice with milk; on the pot there appeared various auspicious signs, and they filled a bowl and presented it. After the Bodhisattva ate, he threw the bowl into the Nairañjanā River. Śakra, Lord of the Gods, received it and returned to heaven, built a stūpa, and placed it there for offerings. Therefore it is called the bowl stūpa. This is one of the four stūpas in heaven. The four stūpas: one, the hair stūpa; two, the arrow stūpa; three, the bowl stūpa; four, the tooth stūpa. In the human world there are also four stūpas: one, the stūpa at the place where the Tathāgata was born; two, the stūpa at the place where the Tathāgata attained the Way; three, the stūpa at the place where the Tathāgata turned the dharma wheel; four, the stūpa at the place where the Tathāgata entered nirvāṇa). Loftily it is placed in the palm of the green mountain. Observing this, one who investigates the Way is not deceived. Shedding the bodily form is most lofty. From the beginning he does not speak of today's affairs. In secret he buries his head and hides his profound freedom. He leaves no trace different from the human world. Deep and wondrous, his divine light is fully bright.

韶山和尚心珠歌

The Song of the Mind Pearl by Venerable Shao Shan

山僧自達空門久。淬鍊心珠功已搆。珠逈玲瓏主客分。往往聲如師子吼。師子吼非常義。皆明佛性真如理。有時往往自思惟。豁然大意心歡喜。或造經或造論。或說漸兮或說頓。若在諸佛運神通。或在凡夫興鄙悋。此心珠如水月。地角天涯無殊別。只因迷悟有參差。所以如來多種說。地獄趣餓鬼趣。六道輪迴無暫住。此非諸佛不慈悲。豈是閻王配交做。勸時流深體悉。見在心珠勿浪失。五蘊身全尚不知。百骸散後何處覓。

The mountain monk has himself long since reached the empty gate. Having smelted and refined the mind pearl, his work is already accomplished. The pearl is far-reaching and exquisite; host and guest are distinguished. Often its sound is like a lion's roar. The lion's roar is not an ordinary meaning. All clarify the principle of Buddha-nature and true suchness. Sometimes he often thinks to himself, and suddenly the great meaning brings joy to his mind. Sometimes he composes sūtras, sometimes he composes śāstras. Sometimes he speaks of the gradual, sometimes he speaks of the sudden. If among the buddhas he manifests spiritual powers, then among ordinary people he may stir up meanness and stinginess. This mind pearl is like the moon in water. From the corners of the earth to the ends of heaven there is no difference. It is only because of delusion and awakening that there is disparity. Therefore the Tathāgata has many kinds of teachings. The realm of hell, the realm of hungry ghosts—the six paths of rebirth do not dwell even for a moment. This is not because the buddhas are not compassionate. How could it be that King Yama assigns and makes them so? I urge people of the time to deeply comprehend. The mind pearl in the present should not be recklessly lost. While the body of the five aggregates is whole, one still does not know it; after the hundred bones are scattered, where will it be sought?

翰林學士工部侍郎贈禮部尚書文公楊億任秘書監知汝州日。嘗有書寄李維內翰。敘其始末師承。書云。

When the Hanlin Academician and Vice Minister of Works, posthumously granted Minister of Rites, Duke Wen, Yang Yi, was serving as Director of the Palace Library and Administrator of Ruzhou, he once sent a letter to Li Wei, the Inner Hanlin Academician, recounting his beginnings and the lineage of his teacher. The letter says:

病夫夙以頑憃。獲受獎顧。預聞南宗之旨。久陪上國之遊。動靜諮詢。周旋策發。俾其刳心之有詣。牆面之無慚者。誠出於席間床下矣。矧又故安公大師。每垂誘導。自雙林滅影隻履西歸。中心浩然罔知所止。仍歲沈痼神慮迷恍。殆及小間再辨方位。又得雲門諒公大士見顧蒿蓬諒之旨趣。正與安公同轍。並自廬山歸宗雲居而來。皆是法眼之流裔。去年假守茲郡。適會廣慧禪伯。實承嗣南院念。念嗣風穴。風穴嗣先南院。南院嗣興化。興化嗣臨際。臨際嗣黃檗黃檗嗣先百丈海。海嗣馬祖。馬祖出讓和尚。讓即曹谿之長嫡也。齋中務簡退食多暇。或坐邀而至。或命駕從之。請叩無方。蒙滯頓釋。半歲之後曠然弗疑。如忘忽記。如睡忽覺。平昔礙膺之物嚗然自落。積劫未明之事㸌爾現前。固亦決擇之洞分。應接之無蹇矣。重念先德率多參尋。如雪峰九度上洞山三度上投子遂嗣德山。臨際得法於大愚。終承黃蘗。雲巖多蒙道吾訓誘。乃為藥山之子。丹霞親承馬祖印可。而作石頭之裔。在古多有。於理無嫌。病夫今繼紹之緣。實屬於廣慧。而提激之自。良出得鼇峰也。忻幸忻幸。

This sick man has long been foolish and dull, yet obtained your encouraging regard. I have heard of the purport of the Southern School and long accompanied the excursions of the capital. In movement and stillness I sought instruction, and in every turn you urged and roused me. That my carved-out mind has attained some understanding, and that I am not ashamed before the wall, truly came from within the mat and beneath the couch. Moreover, the late Master An Gong constantly bestowed guidance. Since the shadow vanished at Shuanglin and the single shoe returned west, my mind has been vast and boundless, not knowing where to rest. For successive years I have been sunk in chronic illness, my spirit and thoughts confused and dim. Only when I somewhat improved did I again distinguish my bearings. Then I also received the visit of the great worthy Liang Gong of Yunmen to my humble dwelling. Liang's purport is exactly on the same track as Master An's. Both came from Guizong of Mount Lu and Yunju, and both are descendants of the Dharma-eye line. Last year I temporarily governed this prefecture and happened to meet the Chan elder Guanghui, who is in fact the heir of Nanyuan Nian. Nian succeeded Fengxue; Fengxue succeeded the former Nanyuan; Nanyuan succeeded Xinghua; Xinghua succeeded Linji; Linji succeeded Huangbo; Huangbo succeeded the former Baizhang Hai; Hai succeeded Mazu; Mazu succeeded Rang the Elder; Rang was the eldest legitimate heir of Caoxi. In my studio affairs are simple, and after meals I have much leisure. Sometimes I invited him and he came; sometimes I ordered a carriage and followed him. I asked and knocked without fixed method, and my accumulated obstructions suddenly dissolved. After half a year I was broad and free, without doubt. It was like forgetting and suddenly remembering, like sleeping and suddenly waking. The things that had previously blocked my chest fell away with a crash. Matters unclear for kalpas suddenly appeared before me. Truly I could distinguish decisively and respond without obstruction. Again I reflect that former worthies mostly engaged in extensive seeking. For example, Xuefeng went nine times to Dongshan and three times to Touzi, and then succeeded Deshan. Linji obtained the Dharma from Dayu and finally inherited Huangbo. Yunyan received much instruction and guidance from Daowu, and so became the son of Yaoshan. Danxia personally received Mazu's seal of approval, yet became the descendant of Shitou. In antiquity there were many such cases, and in principle there is no objection. This sick man's present karmic connection for succession truly belongs to Guanghui, while the source of the stimulation came indeed from De'ao Peak. Joyful and fortunate, joyful and fortunate.

侍郎問廣慧和尚。尋常承和尚有言。一切罪業皆因財寶所生。勸人疎於財利。況南閻眾生以財為命。邦國以財聚人。教中有財法二施。何得勸人疎財。廣雲。幡竿尖上鐵龍頭。侍雲。海壇馬子似驪大。廣雲。楚雞不是丹山鳳。侍雲。佛滅二千歲比丘少慚愧。問門僧表澄。承雲有言。天上無彌勒地上無彌勒。未審彌勒在什麼處。澄雲手上木。侍雲。罪有所歸。澄雲。知過人難得。侍雲。吃取拄杖。澄喝。侍雲。且放過即不可。侍郎問李附馬。釋迦六年苦行成得什麼事。尉雲。擔折知柴重。問一盲引眾盲時如何。尉雲盲。侍雲。灼然。尉便休。同光帝問興化和尚雲。朕收得中原之寶。秖是無人醻價。興化雲。略借陛下寶看。帝以手舒幞頭腳。興化雲。君王之寶誰敢醻價。玄覺雲。秖如興化眼在什麼處。若不肯過在什麼處。侍雲。興化恁麼祇對。是肯莊宗不肯莊宗。試辨看。因僧談道。侍郎遂雲。道不離人人能弘道。大凡參學之人。十二時中長須照顧。不見南泉道。三十年看一頭水牯牛。若犯他人苗稼。摘鼻拽迴。如今變成露地白牛。裸裸地放他不肯去。諸人長須著些精彩。不可說禪道之時便有箇照帶底道理。擇菜作務之時不可便無去也。如雞抱卵。若是拋離起去暖氣不接。便不成種子。如今萬境森羅。六根煩動。略失照顧。便喪身命不是小事。今來受此緣生。被生死繫縛。蓋為塵劫已來順生滅心。隨他流轉以至如今。諸人等且道。若曾喪失何以得至如今。要識露地白牛麼。試把鼻孔拽看。侍郎雲。玄沙和尚道。大唐國內宗門中事未曾有人舉唱。有人舉唱。盡大地人總失卻性命。無孔鐵錘相似。一時亡鋒結舌去。且道是甚道理。如今假立箇賓主。動者兩片皮。竪起指頭。拈起拂子。惣成顛倒知見。順汝狂意。教汝有箇申問處。若是明眼人前怎生拈掇得出。秖如魯祖和尚。見僧來便面壁。長慶道。恁麼地接人。

The Vice Minister asked Monk Guanghui: "Ordinarily I have heard the monk say that all karmic offenses arise from wealth and treasure, and that people are urged to be distant from wealth and profit. Moreover, the living beings of Southern Jambudvipa take wealth as their life, and states gather people by means of wealth. In the teachings there are the two kinds of giving, wealth and Dharma. Why then urge people to be distant from wealth?" Guanghui said: "An iron dragon head on the tip of a banner pole." The Vice Minister said: "The horse of the sea altar resembles a black colt." Guanghui said: "A Chu chicken is not a Mount Dan phoenix." The Vice Minister said: "Two thousand years after the Buddha's extinction, monks have little shame." He asked the monk of the gate Biaocheng: "I have heard it said that in heaven there is no Maitreya and on earth there is no Maitreya. I do not yet understand where Maitreya is." Cheng said: "The wood in my hand." The Vice Minister said: "The offense has somewhere to return." Cheng said: "A person who knows how to surpass others is hard to find." The Vice Minister said: "Take the staff and eat it." Cheng shouted. The Vice Minister said: "To let it go just like that is not acceptable." The Vice Minister asked Li, the Imperial Son-in-Law: "Sakyamuni practiced austerities for six years; what did he accomplish?" The Commandant said: "When the carrying pole breaks, one knows the firewood is heavy." He asked: "What is it like when one blind person leads many blind people?" The Commandant said: "Blind." The Vice Minister said: "Clearly so." The Commandant then desisted. Emperor Tongguang asked Monk Xinghua: "We have obtained the treasure of the Central Plain, but there is only no one to set its price." Xinghua said: "Pray briefly lend Your Majesty's treasure for me to look at." The emperor extended the feet of his head-wrap with his hand. Xinghua said: "The treasure of a sovereign—who dares set its price?" Xuanjue said: "Just so, where are Xinghua's eyes? If he does not consent, where is the fault?" The Vice Minister said: "When Xinghua answered in that way, did he consent to Zhuangzong or not consent to Zhuangzong? Try to discern it." Because a monk talked about the Way, the Vice Minister then said: "The Way does not depart from people; people can make the Way great. Generally, students of the Way must constantly keep watch throughout the twelve periods of the day. Do you not see what Nanquan said: For thirty years I watched one water buffalo; if it trespassed on another's sprouts and grain, I grabbed its nose and dragged it back. Now it has become a white ox in the open ground, bare and naked; though I release it, it refuses to go. All of you must constantly apply some spirit. You cannot say that when talking about Chan and the Way there is some principle of attentive guidance, but when picking vegetables and doing chores there can then be none. It is like a hen brooding on eggs: if she abandons them and rises to leave, the warmth is not continuous, and they will not become seed. Now the myriad objects are densely arrayed and the six sense faculties are troubled and stirred; if one slightly loses attentiveness, one loses one's body and life. This is not a small matter. Now we have received this conditioned birth and are bound by birth and death, all because since dust-kalpas past we have followed the mind of arising and ceasing, drifting along with it until now. All of you, tell me: if we had ever lost it, how could we have come to now? Do you want to know the white ox in the open ground? Try grabbing its nostrils and pulling." The Vice Minister said: "Monk Xuansha said: Within the Great Tang realm, among the affairs of the school, no one has ever brought it up and sung it. If someone brings it up and sings it, all the people in the great earth will altogether lose their lives, like a holeless iron hammer; in a single moment their sharp edges will perish and their tongues will be tied. Tell me, what principle is this? Nowadays people falsely set up host and guest, move the two flaps of skin, raise a finger, pick up a whisk—all become inverted views, complying with your mad intent, causing you to have a place to ask about. If it were a person with clear eyes before them, how could they pick it up and handle it? Just as with Monk Luzu: when he saw a monk coming, he would face the wall. Changqing said: If one receives people in that way,

驢年得一箇去。我道。魯祖也秖是不識羞。是他明眼人又爭肯爾。今來事不獲已。與汝諸人作顛倒知見。一似結巾為馬揑目生花。上祖道。箇開佛知見示佛知見悟佛知見入佛知見。教他恁麼道。抑下多少威光。且道。諸人分上欠少箇什麼。雖然如此。我若不恁麼與汝知聞。爾又什麼處得見。古人道。知恩者少。且道承箇甚人恩。於此不明問取露柱去。侍雲。此事大難。釋迦老子三七日中思惟。便欲入涅槃。被帝釋梵王慇懃三請。不得已而許之。始自鹿苑終於俱屍羅城。中間四十九年。大作佛事。說五乘十二分教。如瓶注水。後來於靈山會上。目視迦葉謂大眾雲。吾有正法眼。已付摩訶大迦葉。又云。我於四十九年中不曾說一字。此是什麼道理。若是諸人分上著一字腳不得。為諸人各各有奇特事在喚作奇特早是不中也。我道釋迦是敗軍之將。迦葉是喪身失命底人。汝等諸人。且怎生會。不見道。涅槃生死俱是夢言。佛與眾生並為增語。直須恁麼會取不要向外馳求。若也於此未明。敢道諸人乖張不少。侍舉肇論雲。會萬物為己者。其唯聖人乎。如今山河大地樹木人物摐摐地是同是別。若道同去。是他頭頭物物各各不同。若道別去。他古人又道會萬物有己。且怎生會。秖如教中說。若有一人發真歸元。十方虛空一時銷隕。古德亦云。若人識得心。大地無寸土。此是甚道理。直下盡十方世界。是汝一集眼。一切諸佛天人群生類。盡承汝威光建立。須是信得及方得。侍郎臨終前一日。親寫一偈與家人。令來日送達李附馬處。

(The Shilang continued:) One would get one in the year of the donkey. I said: Lu Zu was also simply shameless. He is a man with eyes in front; how could he be willing to be like that? Now, since matters have come to this, I have no choice but to create inverted knowledge and views for all of you, just like tying a cloth into a horse or pressing the eye to produce flowers. The Ancestor Above said: open the Buddha's knowledge and vision, demonstrate the Buddha's knowledge and vision, awaken to the Buddha's knowledge and vision, enter the Buddha's knowledge and vision. If one teaches him to speak like that, how much majestic light is suppressed? Tell me: what do all of you lack in your own portion? Even so, if I did not inform you in this way, where else could you see it? The ancients said: Those who know gratitude are few. Tell me: whose kindness are you receiving? If this is not clear, go ask the exposed pillar. The Shilang said: This matter is very difficult. The old man Shakyamuni pondered for three times seven days and then wished to enter nirvana. Urged earnestly three times by Indra and Brahma, he had no choice but to consent. Beginning at Deer Park and ending at Kushinagara, in between for forty-nine years he greatly performed the Buddha's work, teaching the five vehicles and the twelve divisions of the teachings, like pouring water into a bottle. Later, at the assembly on Vulture Peak, he looked at Kashyapa and said to the great assembly: I have the treasury of the true Dharma eye and have entrusted it to Mahakashyapa. He also said: In my forty-nine years I did not speak a single word. What principle is this? If it were in the portion of all of you, not even a single word could be attached. Because each and every one of you has something extraordinary, calling it extraordinary is already not hitting the mark. I say Shakyamuni was a general of a defeated army, and Kashyapa was a man who lost his body and life. All of you, how do you understand this? Do you not see it said: Nirvana and birth-and-death are both dream words; Buddha and sentient beings are both added phrases. You must directly understand it in this way; do not seek outwardly. If you are not clear about this, I dare say all of you are quite perverse. The Shilang cited the Zhaolun and said: One who comprehends all things as himself—is that not only the sage? Now mountains, rivers, the great earth, trees, people, and things are clattering along—are they the same or different? If you say they are the same, yet each and every thing is different. If you say they are different, the ancients also said that one comprehends all things as oneself. How then do you understand it? Just as the teachings say: If one person returns to the source in truth, the ten-directional void at once collapses. The ancient virtuous ones also said: If a person recognizes the mind, the great earth has not an inch of soil. What principle is this? Directly beneath, the entire ten-directional world is your single eye. (The base text has 'one collection eye'; it should be 'single eye'.) All Buddhas, gods, and the multitude of living beings all rely on your majestic light for their establishment. You must be able to believe it before it is possible. The day before the Shilang was about to die, he personally wrote a verse for his family and ordered it to be delivered the next day to the Li Fuma.

偈曰。

The verse says:

漚生與漚滅二法本來齊

Bubbles arising and bubbles ceasing—the two dharmas are originally equal.

欲識真歸處趙州東院西

If you wish to know the true place of return, it is west of the east hall of Zhaozhou.

尉接得偈雲。泰山廟裡賣紙錢。

The Wei received the verse and said: "Selling paper money in the Taishan temple."

出天聖廣燈錄第十八卷。

From the Tiansheng Guangdeng Lu, fascicle eighteen.

延祐三年歲在丙辰。四明苾芻希渭。估倡衣缽一力命工。依廬山穩菴舊本翻刊於道場禪幽菴。集茲善利上報四恩下資三有。法界有情同圓種智者。

In the third year of Yanyou, the year being bingchen. The bhikshu Xiwei of Siming, valuing and promoting the robe and bowl, single-handedly commissioned craftsmen and, following the old edition of Wen'an of Mount Lu, reprinted it at Chanyou Hermitage in Daochang. Gathering this wholesome benefit, he repays above the four kindnesses and aids below the three existences. May sentient beings in the dharma realm together perfect the wisdom of the seeds.

跋

Postscript

右景德傳燈錄本。住湖州鐵觀音院僧拱辰所撰。書成將遊京師投進途中與一僧同舟。因出示之。一夕其僧負之而走。及至都則道原者已進而被賞矣。此事與郭象竊向秀莊子註同。拱辰謂。吾之意欲明佛祖之道耳。夫既已行矣。在彼在此同。吾其為名利乎。絕不復言。拱辰之用心如此。與吾孔子人亡弓人得之之意同。其取予必無容私。又得楊文公具擇法眼以為之剛定。此其書所以可信。與夫續燈錄遣僧採事而受金廁名以亂真者間矣。或者猶疑。佛祖傳法偈。無傳譯之人。此夏蟲不知春秋也。佛祖雖曰傳無傳。至付授之因豈容不知。又達磨具正遍知。華竺之言蓋悉通曉。觀其答問安有傳譯哉。此如世愚人謂教外別傳不立文字。便疑稜伽經宋已有之。非達磨攜至。豈不悖哉。福州大中寺知藏僧正自以寇亂而來文籍道厄募緣。再刊此書以便道俗。齎覽扣餘為序。因書其後。紹興壬子初冬十日長樂鄭昂題。

The above recension of the Jingde Record of the Transmission of the Lamp was compiled by the monk Gongchen, who resided at the Tieguanyin Monastery in Huzhou. When the work was completed, he was about to journey to the capital to submit it, and on the way he shared a boat with a monk, to whom he accordingly showed it. One night that monk carried it off on his back. By the time he reached the capital, a certain Daoyuan had already submitted it and received reward. This affair is the same as Guo Xiang stealing Xiang Xiu's commentary on the Zhuangzi. Gongchen said: 'My intention was simply to illuminate the way of the Buddhas and Patriarchs. Since it has already been put into circulation, whether with him or with me is all the same. Would I do it for fame and profit?' He never spoke of it again. Gongchen's frame of mind was like this, the same as our Confucius' meaning that 'when a man loses a bow, another man gets it.' In his taking and giving there must have been no room for partiality. Moreover, Duke Yang Wen, possessing the eye that selects the Dharma, revised and settled it. (The base text has 'gangding'; it should be 'kanding'.) This is why this book can be trusted. It is quite different from the Xu Deng Lu, which sent monks to collect materials and, having received money, inserted names to pass off the false as true. Some still doubt: the Dharma-transmission verses of the Buddhas and Patriarchs have no translator. This is the summer insect not knowing spring and autumn. Although the Buddhas and Patriarchs spoke of transmitting the untransmittable, how could they not know the occasion of entrusting and conferring? Moreover, Bodhidharma possessed perfect and universal knowledge, and the languages of China and India were wholly intelligible to him. Looking at his answers to questions, how could there have been any translator? This is like the foolish people of the world who, hearing that the separate transmission outside the teachings does not establish words and letters, then doubt that the Lankavatara Sutra already existed in Song times and was not brought by Bodhidharma. Is this not contrary? The monk Zheng, director of the storehouse at the Dazhong Monastery in Fuzhou, on his own account, because of the chaos of bandits and the calamities that have befallen the texts of the Way, sought donations to reprint this book so as to make it convenient for monks and laypeople to carry and read, and asked me for a preface. Accordingly I write this after it. The tenth day of the first winter month of the renzi year of Shaoxing, inscribed by Zheng Ang of Changle.

疏

Preface

天童宏智和尚譔

Composed by the Reverend Hongzhi of Tiantong

道樞中虛理不我。取其名像。靈機內發智不我。囚其化通。一念深徹本源。六義具成神用。出氣鼻快。從佛口生。轉眄之間彈指之頃。廓若雷龍破蟄。炳如霧豹變文。諸方衲子之傳。一等丈夫之作。達磨來不立文字。威音後須要師承。符合符而規矩相投。心印心而語默俱到燈燈續焰。分照世不斷之光明。葉葉聯芳。綴靈種不枯之春色嗣連祖譜。師紹誰宗。綿綿踵武之人。的的克家之子。剛柔可則。爛爛憐百鍊之金。𭄗黜不移。區區抱三獻之璞。不可期也。開池得月難其契也。擲芥投針。出爐鞴而放光。入鉗鎚而成器。自得受用相求證明。哆哆啝啝底。放教舌上毛生。磊磊落落底。拶使額頭汗出。下拳可畏。其勇卻來捋虎髭鬚。攛棒作勢。且驚看取。弄蛇手段。相分圓缺應用合宜。位列正偏。隨機中矩。毫氂有差而天地懸隔。絲糝未淨而蠅螘留連。不聞不見以降魔。箇非泛泛自呼自應而作主。許是惺惺匾擔頭。事事挑來。布袋裡般般著得。短長在我。寶公杖頭剪刀。節奏由誰。萬回懷中花鼓。僧伽楊枝。舉起大士。拍板歌行。網鳳釣鼇也。本分工夫撈摝蝦蜆也。平生快活。應接磨礱之妙。對酬錐鑿之方。電卷之機輪。風馳之問答。打草驚蛇之句。探竿影草之功。啐啄同時心目相照。任運騰騰而無累。平懷坦坦而不羈。出家行腳之因緣坐脫立亡之時。節。紀之編簡如見古人將以著龜可格後學。當諧神契慎勿言求。恐口耳之流。通為身心之障礙。比丘思鑑久軫此懷。阿祖傳燈欲成其印。入眼要分青白。開口莫亂雌黃。葛藤窠無作。自纏擔版漢。不嫌人喚輒投。同道相與結緣。

The pivot of the Way is empty within; principle is not self, take its name and image. The spiritual mechanism activates within; wisdom is not self, confine its transformative penetration. One thought deeply penetrates the original source, the six meanings fully accomplish divine function. Emerging with breath through the nose swiftly, born from the Buddha's mouth. In the turning of a glance, in the snapping of fingers. Vast as a thunder dragon breaking hibernation, bright as a misty leopard changing its pattern. The transmission of patch-robed monks of all quarters, the work of first-rate men. Bodhidharma came and did not establish written words, after Awesome Sound one must have master succession. Fitting tally to tally and compass and square mutually accord, mind sealing mind and speech and silence both arrive. Lamp to lamp continues the flame, sharing the light that illuminates the world without cease. Leaf to leaf joins fragrance, stitching the spring colors of the spiritual seed that does not wither. Succession connects the ancestral genealogy, which master does the teacher continue? Continuous are those who tread the footsteps, truly the sons who maintain the house. Hard and soft can be modeled, brilliantly pitying the gold refined a hundred times. □Dismissal does not shift (this character takes the hand radical, unrecognized, not guessing forcibly), humbly holding the jade of three presentations. It cannot be expected, opening a pool one gains the moon. Difficult is the契合, casting a mustard seed one hits the needle. Emerging from forge bellows and releasing light, entering pincers and hammer and becoming a vessel. Self-attained and self-enjoyed, mutual seeking for verification. Those chattering and babbling—let hair grow on their tongues. Those lofty and unconstrained—press them until sweat comes from their foreheads. Lowering the fist is fearsome; their courage comes to stroke the tiger's whiskers. Flicking the staff and making a posture—just watch in alarm and grasp the snake-handling skill. Dividing and rounding the full and waning, application accords appropriately. Rank is arranged in proper and偏, according with the moment and hitting the mark. A hair's difference and heaven and earth are suspended apart; not clean of a thread and flies and ants linger. Not hearing and not seeing to subdue demons—this is not ordinary. Self-calling and self-responding and acting as master—this is surely alert and awake. On the shoulder pole's ends, everything is carried; in the cloth bag, every kind fits. Short and long are in me—Baogong's staff-top scissors. Rhythm is by whom—Wanhui's flower-drum in his bosom. Sengqie raises the willow branch, the Great Being claps the clappers and sings. Netting phoenixes and angling for turtles—this is the fundamental work. Scooping shrimp and clams—this is a life of joy. Responding to the wonder of polishing, replying by the method of awl and chisel. The mechanism of lightning roll, the question and answer of wind gallop. The phrase of beating grass and startling snakes, the skill of probing the pole and shadowing grass. Pecking and cracking at the same time, mind and eye illuminate each other. Letting go freely and bubbling along without entanglement, flat and level and unconstrained. The causes and conditions of leaving home and wandering on foot, the time of sitting or standing to pass away. Recorded in the volumes as if seeing the ancients, it will use the yarrow and tortoise to be able to reach later students. One should harmonize with spiritual契合, carefully do not speak of seeking. Fear that the circulation of mouth and ear may become an obstruction to body and mind. Bhikshu Sijian has long cherished this aspiration; the ancestral teacher's Transmission of the Lamp wishes to complete his seal. Entering the eye one must distinguish blue and white; opening the mouth one must not confuse male and female yellow. The vine nest—no doing and self-entangling; the shoulder-board man—does not grudge people calling. I venture to cast this to fellow practitioners, together forming a karmic connection.

左朝奉大夫充右文殿修撰權發遣台州軍州事劉棐譔

Composed by Liu Fei, Left Grand Master for Court Service, Filling the Right Wen Hall Compiler, Temporarily Dispatched to Administrate the Military and Prefectural Affairs of Taizhou.