Jingde Record of the Transmission of the Lamp, Fascicle 3

神照禪師

Chan Master Shenzhao

前小福禪師復出三人

Three further heirs came from the former Chan Master Xiaofu

京兆藍田深寂禪師

Chan Master Shenji of Lantian in Jingzhao

太白山日沒雲禪師

Chan Master Rimeiyun of Taibai Mountain

東白山法超禪師

Chan Master Fachao of Dongbai Mountain

前霍山觀禪師復出一人

One further heir came from the former Chan Master Guan of Huoshan

峴山幽禪師

Chan Master You of Xianshan

前資州處寂禪師復出四人

Four further heirs came from the former Chan Master Chuji of Zizhou

益州無相禪師

Chan Master Wuxiang of Yizhou

益州長松山馬禪師

Chan Master Ma of Changsong Mountain in Yizhou

超禪師

Chan Master Chao

梓州曉了禪師

Chan Master Xiaoliao of Zizhou

前義興斐禪師復出二人

Two further heirs came from the former Chan Master Fei of Yixing

西京智遊禪師

Chan Master Zhiyou of the Western Capital

東都智深禪師(已上四十五人無機緣語句不錄)

Chan Master Zhishen of Dongdu (the forty-five above have no recorded encounter dialogues and are not included here)

前興善惟政禪師法嗣

Dharma heirs of the former Chan Master Weizheng of Xingshan

衡州定心禪師

Chan Master Dingxin of Hengzhou

敬愛寺志真禪師(已上二人無機緣語句不錄)

Chan Master Zhizhen of Jing'ai Temple (the two above have no recorded encounter dialogues and are not included here)

前益州無相禪師法嗣五人(一人見錄)

Five Dharma heirs of the former Chan Master Wuxiang of Yizhou (one is recorded here)

益州保唐寺無住禪師

Chan Master Wuzhu of Baotang Temple in Yizhou

荊州明月山融禪師

Chan Master Rong of Mingyue Mountain in Jingzhou

漢州雲頂山王頭陀

The ascetic Wang of Yunding Mountain in Hanzhou

益州淨眾寺神會禪師

Chan Master Shenhui of Jingzhong Temple in Yizhou

前塼界慎徽禪師復出一人

One further heir came from the former Chan Master Shenhui of Zhuanjie

武誡禪師(已上四人無機緣語句不錄)

Chan Master Wujie (the four above have no recorded encounter dialogues and are not included here)

前敬愛寺志真禪師法嗣

Dharma heirs of the former Chan Master Zhizhen of Jing'ai Temple

嵩山照禪師(無機緣語句不錄)

Chan Master Zhao of Mount Song (no recorded encounter dialogues; not included here)

第三十一祖道信大師下旁出法嗣

Collateral Dharma heirs below the Great Master Daoxin, Thirty-first Patriarch

金陵牛頭山六世祖宗

The six generations of patriarchs of Niutou Mountain in Jinling

第一世法融禪師者。潤州延陵人也。姓韋氏。年十九學通經史。尋閱大部般若曉達真空。忽一日歎曰。儒道世典非究竟法。般若正觀出世舟航。遂隱茅山投師落髮。後入牛頭山幽棲寺北巖之石室。有百鳥銜華之異。唐貞觀中四祖遙觀氣象。知彼山有奇異之人。乃躬自尋訪問寺僧。此間有道人否。曰出家兒那箇不是道人。祖曰。阿那箇是道人。僧無對。別僧雲。此去山中十里許有一懶融。見人不起亦不合掌。莫是道人。祖遂入山見師。端坐自若曾無所顧。祖問曰。在此作什麼。師曰觀心。祖曰。觀是何人心是何物。師無對便起作禮。師曰。大德高棲何所。祖曰。貧道不決所止或東或西。師曰。還識道信禪師否。曰何以問他。師曰。嚮德滋久冀一禮謁。曰道信禪師貧道是也。師曰。因何降此。祖曰。特來相訪。莫更有宴息之處否。師指後面雲。別有小庵。遂引祖至庵所。繞庵唯見虎狼之類。祖乃舉兩手作怖勢。師曰。猶有這箇在。祖曰。適來見什麼。師無對。少選祖卻於師宴坐石上書一佛字。師覩之竦然。祖曰。猶有這箇在。師未曉乃稽首請說真要。祖曰。夫百千法門同歸方寸。河沙妙德總在心源。一切戒門定門慧門神通變化。悉自具足不離汝心。一切煩惱業障本來空寂。一切因果皆如夢幻。無三界可出。無菩提可求。人與非人性相平等。大道虛曠絕思絕慮。如是之法汝今已得更無闕少。與佛何殊更無別法。汝但任心自在。莫作觀行。亦莫澄心。莫起貪瞋。莫懷愁慮。蕩蕩無礙任意縱橫。不作諸善不作諸惡。行住坐臥觸目遇緣。總是佛之妙用快樂無憂。故名為佛。師曰。心既具足。何者是佛何者是心。祖曰。非心不問佛。問佛非不心。師曰。既不許作觀行。於境起時心如何對治。祖曰。境緣無好醜。好醜起於心。心若不彊名。妄情從何起。妄情既不起。真心任遍知。汝但隨心自在無復對治。

First generation: Chan Master Farong, a native of Yanling in Runzhou, surnamed Wei. By the age of nineteen he had mastered the classics and histories, and afterward he read the great Prajna scriptures and understood true emptiness. Suddenly one day he sighed and said: "The worldly books of the Confucians and Daoists are not the ultimate Dharma; only the right contemplation of Prajna is the boat that crosses beyond the world." So he went into seclusion on Mount Mao, took a teacher and had his head shaved. Later he entered the stone chamber on the northern cliff of Youqi Temple on Niutou Mountain, where the marvel of a hundred birds carrying flowers occurred. During the Zhenguan era of the Tang, the Fourth Patriarch, seeing the atmosphere from afar, knew there was a remarkable person in those mountains and went to look for him himself. He asked the monks of the temple: "Is there a person of the Way here?" A monk said: "Among those who have left home, who is not a person of the Way?" The Patriarch said: "Which one is the person of the Way?" The monk had no answer. Another monk said: "About ten li from here into the mountains there is a Lazy Rong, who does not get up when he sees people and does not even put his palms together. Could he be a person of the Way?" The Patriarch then went into the mountains and saw the master. The master sat upright and at ease, paying no attention. The Patriarch asked: "What are you doing here?" The master said: "Contemplating the mind." The Patriarch said: "Who is it that contemplates, and what thing is the mind?" The master had no answer and rose and made obeisance. The master said: "Virtuous one, where do you dwell?" The Patriarch said: "This poor monk has no fixed dwelling, now east, now west." The master said: "Do you know Chan Master Daoxin?" The Patriarch said: "Why do you ask about him?" The master said: "I have long admired his virtue and hoped to pay my respects to him." The Patriarch said: "Chan Master Daoxin is this poor monk." The master said: "Why have you come down to this place?" The Patriarch said: "I came specially to visit you. Is there a place to rest?" The master pointed behind him and said: "There is a small hermitage over there." So he led the Patriarch to the hermitage. All around the hermitage there were only tigers, wolves and the like, and the Patriarch raised both hands in a gesture of fear. The master said: "There is still this here." The Patriarch said: "What did you just see?" The master had no answer. After a while the Patriarch wrote the word "Buddha" on the stone where the master sat in meditation. The master saw it and was startled. The Patriarch said: "There is still this here." The master did not understand, and so bowed his head and asked for the essential teaching. The Patriarch said: "Hundreds and thousands of Dharma gates return to the square inch of the mind, and merits and wonders as numerous as the sands of the Ganges are all in the source of the mind. All the gates of precepts, concentration and wisdom, and the supernormal transformations, are fully complete in oneself and are not apart from your mind. All afflictions and karmic obstacles are fundamentally empty and still, and all causes and effects are like dreams and illusions. There are no three realms to leave, and no bodhi to seek. Humans and non-humans are equal in nature and characteristics. The Great Way is vast and empty, beyond thought and beyond reflection. A Dharma like this you have now already obtained, with nothing lacking; how does it differ from the Buddha? There is no other Dharma. Just let your mind be free; do not practice contemplation, do not purify the mind, do not give rise to greed or anger, do not harbor sorrow or worry, be boundless and unobstructed, move freely as you wish, do no good and do no evil. Walking, standing, sitting and lying down, whatever meets the eye and whatever circumstances you encounter are all the wondrous function of the Buddha; being joyful and free of worry, it is therefore called Buddha." The master said: "If the mind is already fully complete, which is the Buddha and which is the mind?" The Patriarch said: "Without mind one does not ask about the Buddha; to ask about the Buddha is not to be without mind." The master said: "Since contemplation is not permitted, when circumstances arise, how should the mind deal with them?" The Patriarch said: "Circumstances are neither good nor ugly; good and ugly arise from the mind. If the mind does not force a name, from where would deluded feeling arise? When deluded feeling does not arise, the true mind is free to know everything. Just follow your mind freely; there is no need to counteract anything further,

即名常住法身無有變異。吾受璨大師頓教法門。今付於汝。汝今諦受吾言只住此山。向後當有五人達者紹汝玄化(圭峰判為泯絕無寄宗。引破相教而印之。有僧問。南泉。牛頭未見四祖時。為什麼鳥獸銜華來供養。南泉雲。只為步步蹋佛階梯。洞山雲。如掌觀珠意不暫捨。僧雲。見後為什麼不來。南泉雲。直饒不來猶較王老師一線道。洞山雲。通身去也。又一尊宿答前兩問皆雲。賊不打貧兒家。僧問一老宿。牛頭未見四祖時如何。雲如條貫葉。僧雲。見後如何。雲秋夜紛紛。又僧問吳越永明潛禪師。牛頭未見四祖時如何。潛雲牛頭。僧雲。見後如何。潛雲牛頭。諸方舉唱甚多不可備錄)祖付法訖。遂返雙峰山終老。師自爾法席大盛。唐永徽中。徒眾乏糧。師往丹陽緣化。去山八十里。躬負米一石八斗。朝往暮還供僧三百。二時不闕三年。邑宰蕭元善。請於建初寺講大般若經。聽者雲集。至滅靜品地為之震動。謂罷歸山。博陵王問師曰。境緣色發時。不言緣色起。云何得知緣。乃欲息其起。師答曰。境色初發時。色境二性空。本無知緣者。心量與知同。照本發非發。爾時起自息。抱暗生覺緣。心時緣不逐。至如未生前。色心非養育。從空本無念。想受言念生。起法未曾起。豈用佛教令。問曰閉目不見色。境慮乃便多。色既不關心。境從何處發師曰。閉目不見色。內心動慮多。幻識假成用。起名終不過。知色不關心。心亦不關人。隨行有相轉。鳥去空中真。問曰。境發無處所。緣覺了知生。境謝覺還轉。覺乃變為境。若以心曳心。還為覺所覺。從之隨隨去。不離生滅際。師曰。色心前後中。實無緣起境。一念自凝忘。誰能計動靜。此知自無知。知知緣不會。當自檢本形。何須求域外。前境不變謝。後念不來今。求月執玄影。討跡逐飛禽。欲知心本性。還如視夢裡。譬之六月氷。處處皆相似。避空終不脫。

(The Patriarch continued:) and this is called the permanently abiding Dharma body, without change. I received the sudden-teaching Dharma gate from Great Master Can, and now I entrust it to you. Now listen carefully to my words and simply abide on this mountain. In time there will be five who attain, who will continue your profound transformation." (Guifeng judged this to be the school of extinguishing all with nothing to rely on, and cited the teaching of breaking appearances to confirm it. A monk asked Nanquan: "Before Niutou had seen the Fourth Patriarch, why did birds and beasts carry flowers as offerings to him?" Nanquan said: "Only because with every step he trod on the ladder of the Buddha." Dongshan said: "Like seeing a pearl in the palm, with the mind never leaving it for a moment." The monk said: "After he had seen him, why did they not come?" Nanquan said: "Even if they did not come, he is still one thread ahead of old teacher Wang." Dongshan said: "His whole body goes." Another venerable answered both questions by saying: "A thief does not rob a poor man's house." A monk asked an old master: "What was it like before Niutou had seen the Fourth Patriarch?" He said: "Like a string threading leaves." The monk said: "What was it like after he had seen him?" He said: "Like a profusion in the autumn night." Another monk asked Chan Master Qian of Yongming in Wu-Yue: "What was it like before Niutou had seen the Fourth Patriarch?" Qian said: "Niutou." The monk said: "What was it like after he had seen him?" Qian said: "Niutou." The various quarters have raised and chanted many such cases, which cannot all be recorded.) After the Patriarch had transmitted the Dharma, he returned to Shuangfeng Mountain and ended his days there. From then on the master's Dharma seat flourished greatly. During the Yonghui era of the Tang, the assembly ran short of grain, and the master went to Danyang to seek alms, eighty li from the mountain; he himself carried one dan and eight sheng of rice on his back, going in the morning and returning in the evening, supplying the three hundred monks at both meals without lack for three years. The district magistrate Xiao Yuanshan invited him to lecture on the Great Prajna Sutra at Jianchu Temple, and listeners gathered like clouds. When he reached the chapter on extinction and stillness, the earth shook. After the lectures he returned to the mountain. The Prince of Boling asked the master: "When objects and conditions arise from form, it is said not to arise from conditioned form. How can one know the conditions and yet think to stop their arising?" The master replied: "When the objective form first arises, the natures of form and object are both empty. Originally there is no one who knows the conditions; the measure of the mind is the same as the knowing. Illumination arises from the root and yet does not arise; at that time the arising stops of itself. Clinging to darkness gives rise to the condition of awareness; when the mind comes, conditions are not followed. As to before arising, form and mind are not nurtured. From emptiness there is originally no thought; thoughts and sensations arise through speech. The dharmas that arise have never arisen; what need is there of the Buddha's commands?" He asked: "With eyes closed one does not see form, yet reflections about the object are more numerous. Since form has no bearing on the mind, from where does the object arise?" The master said: "With eyes closed one does not see form, yet the inner mind stirs with many reflections. Illusory consciousness falsely accomplishes its function, but what is called arising never goes beyond that. Knowing that form has no bearing on the mind, the mind also has no bearing on people. Following practice, appearances turn; the bird has flown, and emptiness in the sky is real." He asked: "The object arises in no place; conditions are known through awareness. When the object perishes, awareness turns, and awareness becomes the object. If one uses mind to drag mind, one is again aware of what awareness is aware of. Following on and on, one does not leave the realm of birth and death." The master said: "In form and mind, before, after and in between, there is truly no object arising from conditions. A single thought congeals and is forgotten of itself; who could reckon movement or stillness? This knowing is itself without knowing; knowing and knowing, conditions do not meet. One should examine one's own original form; why seek beyond the realm? The earlier object does not change and pass away, and the later thought does not come to the present. To seek the moon by grasping its dark reflection, or to track footprints by chasing flying birds, is the same. If you wish to know the original nature of the mind, it is like looking at a dream. It may be compared to ice in the sixth month; everywhere it is the same. Avoiding emptiness one never escapes,

求空復不成。借問鏡中像。心從何處生。問曰。恰恰用心時。若為安隱好。師曰。恰恰用心時。恰恰無心用。曲譚名相勞。直說無繁重。無心恰恰用。常用恰恰無。今說無心處。不與有心殊。問曰。智者引妙言。與心相會當。言與心路別。合則萬倍乖。師曰。方便說妙言。破病大乘道。非關本性譚。還從空化造。無念為真常。終當絕心路。離念性不動。生滅無乖誤。谷響既有聲。鏡像能迴顧。問曰。行者體境有。因覺知境亡。前覺及後覺。並境有三心。師曰。境用非體覺。覺罷不應思。因覺知境亡。覺時境不起。前覺及後覺。並境有三遲。問曰。住定俱不轉。將為正三昧。諸業不能牽。不知細無明。徐徐躡其後。師曰。復聞別有人。虛執起心量。三中事不成。不轉還虛妄。心為正受縛。為之淨業障。心塵萬分一。不了說無明。細細習因起。徐徐名相生。風來波浪轉。欲靜水還平。更欲前途說。恐畏後心驚。無念大獸吼。性空下霜雹。星散穢草摧。縱橫飛鳥落。五道定紛綸。四魔不前卻。既如猛火燎。還如利劍斫。問曰。賴覺知萬法。萬法本來然。若假照用心。只得照用心。不應心裡事。師曰。賴覺知萬法。萬法終無賴。若假照用心。應不在心外。問曰。隨隨無簡擇。明心不現前。復慮心闇昧。在心用功行。智障復難除。師曰。有此不可有。尋此不可尋。無簡即真擇。得闇出明心。慮者心冥昧存心託功行。何論智障難。至佛方為病。問曰。折中消息間。實亦難安帖。自非用行人。此難終難見。師曰。折中欲消息。消息非難易。先觀心處心。次推智中智。第三照推者。第四通無記。第五解脫名。第六等真偽。第七知法本。第八慈無為。第九遍空陰。第十雲雨被。最盡彼無覺。無明生本智。鏡像現三業。幻人化四衢。不住空邊盡。當照有中無。不出空有內。未將空有俱。號之名折中。折中非言說。安帖無處安。

(The master continued:) and seeking emptiness one cannot attain it. May I ask about the image in a mirror: from where does the mind arise?" He asked: "Just at the moment of using the mind, how may one find peace?" The master said: "Just at the moment of using the mind, just then there is no mind to use. Roundabout talk toils over names and forms; direct speech is without burden. With no mind, just then, one uses it; constantly using it, just then there is none. What I now call the place of no-mind is not different from having mind." He asked: "The wise bring up wondrous words to match the mind. Words and the road of the mind differ; if they are joined, there is ten thousandfold error." The master said: "Wondrous words are spoken as skillful means, to break the sickness of the Mahayana path. They have nothing to do with talk of original nature, and still arise from empty transformation. No-thought is true constancy, and in the end the road of the mind will be cut off. Apart from thought the nature does not move; birth and extinction are without error. Since a valley echo has sound, a mirror image can look back." He asked: "The practitioner experiences that the object exists, and through awareness knows that the object is gone. The earlier awareness, the later awareness and the object make three minds." The master said: "The function of the object is not the substance of awareness; when awareness ceases, one should not ponder it. Through awareness one knows that the object is gone, and when awareness occurs the object does not arise. The earlier awareness, the later awareness and the object are three delays." He asked: "Dwelling in concentration, all unmoving, one takes it to be right samadhi. No karma can pull one along, but one does not know subtle ignorance, which slowly creeps up behind." The master said: "I have also heard of others who falsely cling and give rise to measures of the mind. Nothing is accomplished within the three; not turning is still false. The mind is bound by right reception and purifies its karmic obstacles. A ten-thousandth of a mind-dust, not understood, is called ignorance. Subtle habits arise from causes, and slowly names and forms are born. When wind comes waves turn; wanting to be still, the water becomes level again. If I were to speak further ahead, I fear the later mind would be alarmed. The great beast of no-thought roars, and in the nature of emptiness frost and hail fall. Like scattered stars the foul weeds are crushed, and flying birds fall, crisscrossing. The five paths are indeed confused, but the four maras do not advance. It is like fierce fire burning, like a sharp sword hewing." He asked: "Relying on awareness to know the myriad dharmas, the myriad dharmas are originally just so. If one borrows an illuminating mind, one gets only an illuminating mind and should not have what is in the mind." The master said: "Relying on awareness to know the myriad dharmas, the myriad dharmas in the end have nothing to rely on. If one borrows an illuminating mind, it should not be outside the mind." He asked: "Following on and on without discrimination, the bright mind does not appear. Again one worries that the mind is dim, and applying effort in the mind, the obstacle of cognition is again hard to remove." The master said: "This exists but cannot be possessed; seeking it, it cannot be sought. Without discrimination is true choosing; obtaining darkness one comes out into the bright mind. One who worries is dim in mind and keeps the mind in reliance on effort. Why speak of the difficulty of cognitive obstacles? Only at Buddhahood do they become an illness." He asked: "In the interval of weighing and balancing, in truth it is also hard to find peace. Unless one is a practitioner, this difficulty is hard to see." The master said: "To weigh and balance, it is neither difficult nor easy. First contemplate the mind in the place of mind; next examine the wisdom within wisdom. Third, illuminate the one who examines; fourth, penetrate the neutral. Fifth is called liberation; sixth, equalize true and false. Seventh, know the root of the dharmas; eighth, compassion in the unconditioned. Ninth, pervade the empty skandhas; tenth, clouds and rain cover all. At the utmost, that no-awareness is exhausted, and from ignorance primal wisdom is born. Mirror images manifest the three karmas, and illusory people transform the four thoroughfares. Do not dwell at the edge of emptiness and end there; one should illuminate the nonexistence within existence. Do not go out beyond emptiness and existence, and do not yet take emptiness and existence together. This is called weighing and balancing, but weighing and balancing is not a matter of words. Finding peace has no place in which to find peace,

用行何能決。問曰。別有一種人。善解空無相。口言定亂一。復道有中無。同證用常寂。知覺寂常用。用心會真理。後言用無用。智慧方便多。言辭與理合。如如理自如。不由識心會。既知心會非。心心復相泯。如是難知法。永劫不能知。同此用心人。法所不能化。師曰。別有證空者。還如前偈論。行空守寂滅。識見暫時翻。會真是心量。終知未了原。又說息心用。多智疑相似。良由性不明。求空且勞己。永劫住幽識。抱相都不知。放光便動地。於彼欲何為。問曰。前件看心者。復有羅縠難。師曰。看心有羅縠。幻心何待看。況無幻心者。從容下口難。問曰。久有大基業。心路差互間。得覺微細障。即達於真際。自非善巧師。無能決此理。仰惟我大師。當為開要門。引導用心者。不令失正道。師曰。法性本基業。夢境成差互。實相微細身。色心常不悟。忽逢混沌士。哀怨愍群生。託疑廣設問。抱理內常明。生死幽徑徹。毀譽心不驚。野老顯分答。法相媿來儀。蒙發群生藥。還如色性為。顯慶元年邑宰蕭元善。請出山住建初。師辭不獲免。遂命入室上首智巖。付囑法印令以次傳授。將下山謂眾曰。吾不復踐此山矣。時鳥獸哀號踰月不止。庵前有四大桐樹。仲夏之月忽自凋落。明年丁巳閏正月二十三日終於建初。壽六十四。臘四十一。二十七日窆於雞籠山。會送者萬餘人。其牛頭山舊居。金源虎咆泉錫杖泉金龜等池。宴坐石室今悉存焉。

(The master continued:) how could practice decide it?" He asked: "There is another kind of person who is good at understanding emptiness and signlessness. His mouth says that concentration and disorder are one, and also says there is nonexistence within existence. Together they testify that function is constantly still, and that knowing and awareness are still and constantly functioning. They use the mind to realize truth, and later say again that there is function without function. Their wisdom and skillful means are many, and their words accord with principle. Suchness is of itself such; it is not understood by the knowing mind. Since they know that understanding by the mind is wrong, mind and mind then cancel each other. A Dharma so hard to know cannot be known for endless kalpas. People who use the mind in this way cannot be transformed by the Dharma." The master said: "There are other people who realize emptiness, just as the earlier verse discussed. Practicing emptiness and keeping to stillness, their views flip for a moment. Realizing truth is a measure of the mind; in the end they know they have not understood the source. They also speak of resting the mind and using it; their much cleverness resembles doubt. It is only because their nature is not clear that they seek emptiness and merely exhaust themselves. For endless kalpas they dwell in dim consciousness, holding on to appearances without knowing it. If they emit light, the earth moves; what do they want with that?" He asked: "Those who contemplate the mind in the way mentioned before are also subject to the difficulty of the gauze net." The master said: "Contemplating the mind has a gauze net; why should an illusory mind await being contemplated? How much more for those who have no illusory mind; it is hard for them to open their mouths with ease." He asked: "There has long been a great foundation, yet the roads of the mind differ and cross. When one obtains awareness of the subtle obstacles, one then reaches the true limit. Unless there is a skillful teacher, no one can decide this principle. I respectfully hope that our great master will open the essential gate for us, to guide those who use the mind and not let them lose the right path." The master said: "The Dharma-nature is the original foundation; dream scenes make for differences and crossings. The subtle body of true reality, form and mind, constantly fails to awaken. Suddenly one meets a person of primal chaos, who pities the multitudes of beings. Relying on doubts, he sets out wide-ranging questions, and holding to principle he is always clear within. Penetrating the dark path of birth and death, the mind is not startled by praise or blame. An old rustic displays and answers in part, and the Dharma characteristics are ashamed of the visit. Receiving the medicine to awaken the multitudes, it is again just as the nature of form." In the first year of the Xianqing era, the district magistrate Xiao Yuanshan invited him to leave the mountain and reside at Jianchu. The master declined but could not be excused, and so he called his chief disciple Zhiyan into his room, entrusted him with the Dharma seal, and ordered that it be transmitted in due order. When he was about to descend the mountain, he said to the assembly: "I will not tread this mountain again." At that time birds and beasts howled in grief, without stopping for over a month. In front of the hermitage were four great paulownia trees, which suddenly withered of themselves in midsummer. In the following year, on the twenty-third day of the intercalary first month of the dingsi year, he died at Jianchu, at the age of sixty-four, with forty-one years of ordination. On the twenty-seventh day he was buried on Jilong Mountain, and over ten thousand people came to the funeral. The old dwelling on Niutou Mountain, with its pools such as Jinyuan, the Tiger-Roar Spring, the Tin-Staff Spring and the Golden Turtle pool, and the stone chamber where he sat in meditation, all still remain.

第二世智巖禪師者。曲阿人也。姓華氏。弱冠智勇過人。身長七尺六寸。隋大業中為郎將。常以弓掛一濾水囊。隨行所至汲用。累從大將徵討頻立戰功。唐武德中。年四十。遂乞出家。入舒州皖公山。從寶月禪師為弟子。後一日宴坐。覩異僧身長丈餘。神姿爽拔詞氣清朗。謂師曰。卿八十生出家。宜加精進。言訖不見。嘗在谷中入定。山水瀑漲。師怡然不動。其水自退。有獵者遇之。因改過修善。復有昔同從軍者二人。聞師隱遁。乃共入山尋之。既見因謂師曰。郎將狂耶何為住此。答曰。我狂欲醒君狂正發。夫嗜色淫聲貪榮冒寵。流轉生死何由自出。二人感悟歎息而去。師貞觀十七年歸建業入牛頭山。謁融禪師發明大事。禪師謂師曰吾受信大師真訣所得都亡。設有一法勝過涅槃吾說亦如夢幻。夫一塵飛而翳天。一芥墮而覆地。汝今已過此見。吾復何雲。山門化導當付之於汝。師稟命為第二世。後以正法付方禪師。住白馬捿玄兩寺。又遷住石頭城。於儀鳳二年正月十日示滅。顏色不變屈伸如生。室有異香經旬不歇。遺言水葬。壽七十有八。臘三十有九。

Second generation: Chan Master Zhiyan, a native of Quyang, surnamed Hua. At the age of twenty he surpassed others in wisdom and courage, and was seven chi six cun tall. During the Daye era of the Sui he was a general, and always hung a water-filtering bag on his bow, drawing and using water wherever he went. Many times he followed great generals on campaigns and won battles again and again. During the Wude era of the Tang, at forty, he asked to leave home, entered Wangong Mountain in Shuzhou, and became a disciple of Chan Master Baoyue. Later one day, as he sat in meditation, he saw a strange monk more than ten feet tall, of striking spirit and bearing, with a clear voice and manner, who said to the master: "You have left home for eighty lives; you should be even more diligent." Having said this, he vanished. Once he entered concentration in a valley, and the mountain waters surged, but the master remained calm and unmoving, and the water receded of itself. A hunter met him and so corrected his faults and cultivated goodness. Also two men who had once served in the army together heard that the master had gone into seclusion, and went into the mountains together to find him. On meeting him they said to the master: "Has the general gone mad? Why do you live here?" He answered: "My madness is about to wake, while yours is just blossoming. Craving form and indulging in sounds, coveting glory and chasing favor, you drift through birth and death; from where will you come out of it?" The two were moved and awakened, and left sighing. In the seventeenth year of Zhenguan the master returned to Jianye, entered Niutou Mountain, visited Chan Master Rong, and clarified the great matter. The Chan Master said to him: "I received the true secret from the Great Master Daoxin, and what I obtained is all gone. Even if there were a Dharma superior to nirvana, my speaking of it would be like a dream or illusion. A single mote of dust flying obscures the sky, and a single mustard seed falling covers the earth. You have now already passed beyond this view, and what more can I say? The transformation and guidance of the mountain gate I shall entrust to you." The master received the command and became the second generation. Later he entrusted the right Dharma to Chan Master Fang, and lived at the two temples of Baima and Qixuan, and later moved to Shitou City. On the tenth day of the first month of the second year of Yifeng he showed extinction; his complexion did not change, his limbs bent and stretched as if alive, and the room had a strange fragrance which did not fade for ten days. He left word that he be given a water burial. He died at the age of seventy-eight, with thirty-nine years of ordination.