Jingde Record of the Transmission of the Lamp, Fascicle 3

自性覺源體隨照枉遷流

The self-nature, the awakened source substance, follows illumination and drifts in vain.

不入祖師室茫然趣兩頭

Had I not entered the Patriarch's room, I would have been lost, heading toward two extremes.

廣州志道禪師者南海人也。初參六祖曰。學人自出家。覽涅槃經僅十餘載。未明大意。願和尚垂誨。祖曰。汝何處未了。對曰。諸行無常。是生滅法。生滅滅已。寂滅為樂。於此疑惑。祖曰。汝作麼生疑。對曰。一切眾生皆有二身。謂色身法身也。色身無常有生有滅。法身有常無知無覺。經云。生滅滅已寂滅為樂者。未審是何身寂滅何身受樂。若色身者。色身滅時。四大分散全是苦。苦不可言樂。若法身寂滅。即同草木瓦石。誰當受樂。又法性是生滅之體。五蘊是生滅之用。一體五用生滅是常。生則從體起用。滅則攝用歸體。若聽更生。即有情之類不斷不滅。若不聽更生。即永歸寂滅。同於無情之物。如是則一切諸法。被涅槃之所禁伏。尚不得生何樂之有。祖曰。汝是釋子何習外道斷常邪見。而議最上乘法。據汝所解。即色身外別有法身。離生滅求於寂滅。又推涅槃常樂。言有身受者。斯乃執吝生死耽著世樂。汝今當知。佛為一切迷人認五蘊和合為自體相。分別一切法為外塵相。好生惡死念念遷流。不知夢幻虛假。枉受輪迴。以常樂涅槃翻為苦相終日馳求。佛愍此故乃示涅槃真樂。剎那無有生相。剎那無有滅相。更無生滅可滅。是則寂滅見前。當見前之時亦無見前之量乃謂常樂此樂無有受者亦無不受者豈有一體五用之名何況更言涅槃禁伏諸法令永不生斯乃謗佛毀法。聽吾偈曰。

Chan Master Zhidao of Guangzhou was a man of Nanhai. When he first visited the Sixth Patriarch, he said, "Since leaving home, your student has read the Nirvana Sutra for only a little more than ten years and has not understood its main meaning; I hope the Venerable will instruct me." The Patriarch said, "Where have you not understood?" He replied, "All conditioned things are impermanent, they are the dharma of arising and ceasing. When arising and ceasing have ceased, stillness is bliss. I am doubtful about this." The Patriarch said, "How are you doubtful?" He replied, "All beings have two bodies, namely the form body and the Dharma body. The form body is impermanent, with arising and ceasing. The Dharma body is permanent, without knowing or feeling. The sutra says that when arising and ceasing have ceased, stillness is bliss; I do not know which body is still and which body enjoys the bliss. If it is the form body, when the form body perishes the four elements disperse, all suffering, and suffering cannot be called bliss. If the Dharma body is still, it would be the same as grass, wood, tile, and stone; who would receive the bliss? Again, Dharma-nature is the substance of arising and ceasing, and the five aggregates are the function of arising and ceasing. One substance with five functions, arising and ceasing are constant. Arising is function arising from substance; ceasing is function being gathered back into substance. If rebirth is allowed, then sentient beings are neither cut off nor extinguished. If rebirth is not allowed, then they return forever to stillness, the same as insentient things. In this case all dharmas are restrained by nirvana and cannot even arise; what bliss is there?" The Patriarch said, "You are a disciple of the Buddha; why do you practice the wrong views of annihilation and permanence of the non-Buddhists, and discuss the Supreme Vehicle Dharma? By your understanding, apart from the form body there is a separate Dharma body, you seek stillness apart from arising and ceasing, and you also infer that nirvana is permanent bliss and say there is a body that receives it. This is clinging to birth and death and indulging in worldly pleasure. You should now know: the Buddha, because all deluded people take the combination of the five aggregates as their own substance and characteristic, and discriminate all dharmas as the characteristics of outer dust, loving life and hating death, moving from thought to thought, not knowing it is a dream, illusion, and false, and receiving transmigration in vain, and turn permanent bliss nirvana into a form of suffering, rushing about seeking all day. The Buddha, pitying this, showed the true bliss of nirvana. In an instant there is no characteristic of arising, in an instant there is no characteristic of ceasing, and there is no arising and ceasing left to cease; this is stillness manifest. At the time of manifestation there is also no measure of manifestation; this is called permanent bliss. This bliss has no receiver and also no non-receiver. How could there be such names as one substance with five functions? How much more to say that nirvana restrains all dharmas and makes them never arise; this is slandering the Buddha and defaming the Dharma. Listen to my verse:

無上大涅槃圓明常寂照

The unsurpassed great nirvana is perfectly bright, ever still and illuminating.

凡愚謂之死外道執為斷

The ignorant call it death; the non-Buddhists hold it to be annihilation.

諸求二乘人目以無為作

Those seeking the Two Vehicles regard it as the unconditioned made.

盡屬情所計六十二見本

All belong to the calculations of feeling, the root of the sixty-two views.

妄立虛假名何為真實義

They falsely set up empty names; what is the true meaning?

唯有過量人通達無取捨

Only the one who goes beyond measure penetrates without grasping or rejecting.

以知五蘊法及以蘊中我

He understands the dharma of the five aggregates and the self within the aggregates.

外現眾色象一一音聲相

Outwardly appear the many forms and images, and each characteristic of sound.

平等如夢幻不起凡聖見

Equal as a dream or illusion, he does not give rise to views of ordinary or saint.

不作涅槃解二邊三際斷

He does not form an understanding of nirvana; the two extremes and three times are cut off.

常應諸根用而不起用想

He constantly responds with the functions of the faculties, yet gives rise to no thought of function.

分別一切法不起分別想

He discriminates all dharmas, yet gives rise to no thought of discrimination.

劫火燒海底風鼓山相擊

The eon fire burns the sea bed; the wind drives mountains to strike one another.

真常寂滅樂涅槃相如是

The bliss of true permanence and stillness; such is the characteristic of nirvana.

吾今彊言說令汝捨邪見

I now speak with effort to make you abandon wrong views.

汝勿隨言解許汝知少分

Do not understand by following the words, and I grant you will know a little.

師聞偈踴躍作禮而退。

The Master heard the verse with joy, bowed, and withdrew.

廣州法性寺印宗和尚者吳郡人也。姓印氏。從師出家精涅槃大部。唐咸亨元年抵京師。勅居大敬愛寺。固辭往蘄春謁忍大師。後於廣州法性寺講涅槃經。遇六祖能大師始悟玄理。以能為傳法師。又採自梁至唐諸方達者之言。著心要集盛行於世。先天二年二月二十一日終於會稽山妙喜寺。壽八十有七。會稽王師乾立塔銘焉。

The monk Yinzong of Faxing Temple in Guangzhou was a man of Wu Commandery, surnamed Yin. He left home following a teacher and was thoroughly versed in the great Nirvana Sutra. In the first year of Xianheng of the Tang, he arrived at the capital and was ordered by decree to live at Da Jingai Temple. He firmly declined and went to Qichun to visit Great Master Ren. Later, at Faxing Temple in Guangzhou, he lectured on the Nirvana Sutra and met the Sixth Patriarch, Great Master Neng, and only then awakened to the profound principle and took Neng as his Dharma-transmitting teacher. He also gathered the words of accomplished masters from various places from the Liang to the Tang, and wrote the Collection of Essentials of the Mind, which circulated widely. He died on the twenty-first day of the second month of the second year of Xiantian at Miaoxi Temple on Mount Kuaiji. He was eighty-seven. The Master of the Kuaiji king, Qian, set up a pagoda inscription.

吉州青原山行思禪師本州安城人也。姓劉氏幼歲出家。每群居論道師唯默然。後聞曹谿法席乃往參禮。問曰。當何所務即不落階級。祖曰。汝曾作什麼。師曰。聖諦亦不為。祖曰。落何階級。曰聖諦尚不為。何階級之有。祖深器之。會下學徒雖眾師居首焉。亦猶二祖不言少林謂之得髓矣。一日祖謂師曰。從上衣法雙行師資遞授。衣以表信。法乃印心。吾今得人何患不信。吾受衣以來遭此多難。況乎後代爭競必多。衣即留鎮山門。汝當分化一方無令斷絕。師既得法。住吉州青原山靜居寺。六祖將示滅。有沙彌希遷(即南嶽石頭和尚也)問曰。和尚百年後。希遷未審當依附何人。祖曰。尋思去。及祖順世。遷每於靜處端坐寂若忘生。第一坐問曰。汝師已逝空坐奚為。遷曰。我稟遺誡故尋思爾。第一坐曰。汝有師兄行思和尚。今住吉州。汝因緣在彼。師言甚直汝自迷耳。遷聞語便禮辭祖龕。直詣靜居。師問曰。子何方而來。遷曰。曹谿。師曰。將得什麼來。曰。未到曹谿亦不失。師曰。恁麼用去曹谿作什麼。曰若不到曹谿爭知不失。遷又問曰。曹谿大師還識和尚否。師曰。汝今識吾否。曰識又爭能識得。師曰。眾角雖多一麟足矣。遷又問。和尚出嶺多少時。師曰。我卻不知。汝早晚離曹谿。曰希遷不從曹谿來。師曰。我亦知汝去處也。曰和尚幸是大人莫造次。他日師復問遷。汝什麼處來。曰曹谿。師乃舉拂子曰。曹谿還有這箇麼。曰非但曹谿。西天亦無。師曰。子莫曾到西天否。曰若到即有也。師曰。未在。更道。曰和尚也須道取一半。莫全靠學人。師曰。不辭向汝道。恐已後無人承當。師令希遷持書與南嶽讓和尚曰。汝達書了速迴。吾有箇鈯斧子。與汝住山。遷至彼未呈書。便問。不慕諸聖不重己靈時如何。讓曰。子問太高生。何不向下問。遷曰。寧可永劫沈淪。不慕諸聖解脫。讓便休。遷迴至靜居。師問曰。

Chan Master Xingsi of Qingyuan Mountain in Jizhou was a man of An Cheng in that prefecture, surnamed Liu. He left home in youth. Whenever the community gathered to discuss the Way, the Master remained silent. Later he heard of the Dharma seat at Caoxi and went to pay respects. He asked, "What should one practice so as not to fall into stages?" The Patriarch said, "What have you done?" The Master said, "I do not even practice the Noble Truths." The Patriarch said, "Into what stage have you fallen?" He said, "If I do not even practice the Noble Truths, what stage is there?" The Patriarch deeply valued him. Among the many students at the assembly, the Master was first, as the Second Patriarch, silent at Shaolin, was said to have gotten the marrow. One day the Patriarch said to the Master, "From of old, the robe and the Dharma have gone together, passed from teacher to disciple. The robe is to show faith, and the Dharma is to seal the mind. Now that I have found a person, why fear that he will not be believed? Since I received the robe, I have met with these many difficulties, and in later generations there will surely be much contention. The robe shall remain to guard the mountain gate. You should teach in one region and not let it be cut off." After receiving the Dharma, the Master lived at Jingju Temple on Qingyuan Mountain in Jizhou. When the Sixth Patriarch was about to enter extinction, the novice Xiqian (later Venerable Shitou of Nanyue) asked, "After the Venerable's hundred years, whom should Xiqian rely on?" The Patriarch said, "Go and think." After the Patriarch passed away, Qian often sat upright in quiet places, still as if forgetting life. The head monk asked, "Your teacher has already passed away; what are you sitting emptily for?" Qian said, "I received his final instruction, so I am thinking." The head monk said, "You have a senior brother, the Venerable Xingsi, now in Jizhou. Your connection is with him. The Master's words were quite direct; you are deluding yourself." Hearing this, Qian bowed to the Patriarch's shrine and took leave, and went straight to Jingju. The Master asked, "Where do you come from?" Qian said, "Caoxi." The Master said, "What did you bring?" He said, "Before I got to Caoxi, nothing was lost either." The Master said, "If so, why go to Caoxi?" He said, "If I had not gone to Caoxi, how would I know nothing was lost?" Qian asked again, "Does the Great Master of Caoxi still know you, Venerable?" The Master said, "Do you know me now?" He said, "Knowing, how could I know?" The Master said, "Though the horns are many, one qilin is enough." Qian asked again, "How long since the Venerable came out of the mountains?" The Master said, "I do not know. When did you leave Caoxi?" He said, "Xiqian did not come from Caoxi." The Master said, "I also know where you are going." He said, "The Venerable is fortunately a great man; do not be hasty." Another day the Master again asked Qian, "Where do you come from?" He said, "Caoxi." The Master raised his whisk and said, "Does Caoxi have this?" He said, "Not only Caoxi, India does not have it either." The Master said, "Have you never been to India?" He said, "If I had been, it would have it." The Master said, "Not yet. Say more." He said, "The Venerable should also say half; do not rely entirely on your student." The Master said, "I do not refuse to tell you, but I fear that later there will be no one to take it on." The Master had Xiqian take a letter to Venerable Rang of Nanyue and said, "When you have delivered the letter, return quickly. I have a dull axe to give you to live on the mountain with." When Qian arrived there, before presenting the letter he asked, "When one neither admires the sages nor values one's own spirit, what then?" Rang said, "Your question is too high; why not ask lower?" Qian said, "I would rather sink forever through the eons than admire the liberation of the sages." Rang then stopped. Qian returned to Jingju. The Master asked,

子去未久送書達否。遷曰。信亦不通書亦不達。師曰。作麼生。遷舉前話了。卻雲。發時蒙和尚許鈯斧子。便請取。師垂一足。遷禮拜。尋辭往南嶽(玄沙雲。大小石頭和尚。被讓師推倒。至今起不得)荷澤神會來參。師問曰。什麼處來。會曰。曹谿。師曰。曹谿意旨如何。會振身而已。師曰。猶滯瓦礫在。曰和尚此間莫有真金與人否。師曰。設有與汝向什麼處著(玄沙雲。果然。雲居錫雲。只如玄沙道果然。是真金是瓦礫)僧問。如何是佛法大意。師曰。廬陵米作麼價。師既付法石頭。唐開元二十八年庚辰十二月十三日。陞堂告眾跏趺而逝。僖宗諡弘濟禪師歸真之塔。

(The Master continued:) "You have not been gone long; did you deliver the letter?" Qian said, "The message did not get through, and the letter was not delivered." The Master said, "How so?" Qian finished recounting the earlier exchange, and then said, "When I set out the Venerable promised me a dull axe; please let me have it." The Master lowered one foot. Qian bowed. Soon after, he took leave and went to Nanyue. (Xuansha said: "Great and small Shitou, pushed over by Master Rang, has not been able to get up to this day.") Shenhui of Heze came to visit. The Master asked, "Where do you come from?" Hui said, "Caoxi." The Master said, "What is the purport of Caoxi?" Hui only shook his body. The Master said, "Still stuck in tiles and pebbles." He said, "Does the Venerable have true gold here to give people?" The Master said, "If I had, where would you put it?" (Xuansha said: "Indeed." Yunju Xi said: "When Xuansha says 'indeed,' is it true gold or tiles and pebbles?") A monk asked, "What is the great meaning of the Buddha Dharma?" The Master said, "What is the price of rice in Luling?" Having transmitted the Dharma to Shitou, on the thirteenth day of the twelfth month of the gengchen year, the twenty-eighth year of Kaiyuan of the Tang, he ascended the hall, told the assembly, sat in full lotus and passed away. Emperor Xizong gave the posthumous title Chan Master Hongji, and the pagoda was named Guizhen.

南嶽懷讓禪師者姓杜氏。金州人也。年十五往荊州玉泉寺。依弘景律師出家。受具之後。習毘尼藏。一日自歎曰。夫出家者為無為法時同學坦然知師志高邁。勸師謁嵩山安和尚。安啟發之。乃直詣曹谿參六祖。祖問。什麼處來。曰嵩山來。祖曰。什麼物恁麼來。曰說似一物即不中。祖曰。還可修證否。曰修證即不無。汙染即不得。祖曰。只此不汙染諸佛之所護念。汝既如是吾亦如是。西天般若多羅讖。汝足下出一馬駒。蹋殺天下人。並在汝心不須速說。師豁然契會。執侍左右一十五載。唐先天二年始往衡嶽居般若寺。開元中有沙門道一(即馬祖大師也)住傳法院常日坐禪。師知是法器。往問曰。大德坐禪圖什麼。一曰。圖作佛。師乃取一塼。於彼庵前石上磨。一曰。師作什麼。師曰。磨作鏡。一曰。磨塼豈得成鏡耶。坐禪豈得成佛耶。一曰。如何即是。師曰。如人駕車不行。打車即是。打牛即是一無對。師又曰。汝學坐禪。為學坐佛。若學坐禪禪非坐臥。若學坐佛佛非定相。於無住法不應取捨。汝若坐佛即是殺佛。若執坐相非達其理。一聞示誨如飲醍醐。禮拜問曰。如何用心即合無相三昧。師曰。汝學心地法門如下種子。我說法要譬彼天澤。汝緣合故當見其道。又問曰。道非色相。云何能見。師曰。心地法眼能見乎道。無相三昧亦復然矣。一曰。有成壞否。師曰。若以成壞聚散而見道者。非見道也。聽吾偈曰。

Chan Master Huairang of Nanyue was surnamed Du, from Jinzhou. At fifteen he went to Yuquan Temple in Jingzhou and left home under Vinaya Master Hongjing. After receiving the full precepts he studied the Vinaya pitaka. One day he sighed and said, "One who leaves home does so for the unconditioned Dharma." At that time his fellow student Tanran, knowing the Master's lofty aim, urged him to visit Venerable An on Mount Song. An enlightened him, and he then went straight to Caoxi to visit the Sixth Patriarch. The Patriarch asked, "Where do you come from?" He said, "From Mount Song." The Patriarch said, "What thing comes thus?" He said, "To say it is like a thing would miss." The Patriarch said, "Can it still be cultivated and realized?" He said, "Cultivation and realization are not absent, but defilement cannot be allowed." The Patriarch said, "This non-defilement alone is what the buddhas protect and keep in mind. You are thus, and I am thus. The Indian Prajnatara prophesied: a colt will come out from under your foot and trample all the people of the world. It rests in your mind; no need to speak of it quickly." The Master was suddenly awakened and attended to the Patriarch's side for fifteen years. In the second year of Xiantian of the Tang he first went to Mount Heng and lived at Banruo Temple. During the Kaiyuan years, the monk Daoyi (later Great Master Mazu) lived at the Dharma-transmission hall and sat in meditation every day. The Master knew he was a vessel of the Dharma and went to ask, "Virtuous one, what do you seek by sitting in meditation?" Yi said, "I seek to become a Buddha." The Master then took a brick and ground it on the stone in front of the hermitage. Yi said, "What is the Master doing?" The Master said, "Grinding it into a mirror." Yi said, "How can grinding a brick make a mirror?" The Master said, "How can sitting in meditation make a Buddha?" (The base text seems to lack "the Master said" here; supplied according to sense.) Yi said, "What then is right?" The Master said, "It is like a man driving a cart that does not move: is it right to hit the cart, or to hit the ox?" Yi had no reply. The Master said further, "Are you studying sitting meditation, or studying sitting Buddha? If you study sitting meditation, meditation is not sitting or lying. If you study sitting Buddha, the Buddha has no fixed form. In the Dharma of non-abiding you should not grasp or reject. If you sit as Buddha, you are killing the Buddha. If you cling to the form of sitting, you do not penetrate its principle." Yi, hearing the instruction, felt as if drinking ghee, bowed and asked, "How should I use the mind to accord with the samadhi of no form?" The Master said, "Your study of the mind-ground Dharma gate is like sowing seeds. My teaching of the Dharma essentials is like the rain from heaven. Because your conditions have come together, you will see the Way." He asked again, "The Way is not form or characteristic; how can it be seen?" The Master said, "The Dharma eye of the mind-ground can see the Way. The samadhi of no form is likewise." Yi said, "Does it have formation and destruction?" The Master said, "If one sees the Way through formation, destruction, gathering, and scattering, that is not seeing the Way. Listen to my verse:

心地含諸種遇澤悉皆萌

The mind-ground holds all seeds; meeting moisture, all sprout.

三昧華無相何壞復何成

The flower of samadhi has no form; what is destroyed, and what is formed?

一蒙開悟心意超然。侍奉十秋日益玄奧。師入室弟子總有六人。師各印可雲。汝等六人同證吾身各契一路。一人得吾眉善威儀(常浩)一人得吾眼善顧盻(智達)一人得吾耳善聽理(坦然)一人得吾鼻善知氣(神照)一人得吾舌善譚說(嚴峻)一人得吾心善古今(道一)又曰。一切法皆從心生。心無所生法無能住。若達心地所作無礙。非遇上根宜慎辭哉。有一大德。問如鏡鑄像。像成後鏡明向什麼處去。師曰。如大德為童子時相貌何在(法眼別雲阿那箇是大德鑄成底像)曰只如像成後。為什麼不鑑照。師曰。雖然不鑑照。謾他一點不得。後馬大師闡化於江西。師問眾曰。道一為眾說法否眾曰。已為眾說法。師曰。總未見人持箇消息來。眾無對因遣一僧去雲。待伊上堂時。但問作麼生。伊道底言語記將來。僧去一如師旨。迴謂師曰。馬師雲。自從胡亂後三十年不曾闕鹽醬吃。師然之。天寶三年八月十一日圓寂於衡嶽。勅諡大慧禪師最勝輪之塔。

Once enlightened, his mind leapt beyond. For ten years he attended, and daily the profound deepened. The Master had six disciples in all who entered his room. The Master gave seal of approval to each, saying, "You six together attest to my body, each fitting one path. One got my eyebrows and is good at dignified bearing (Changhao); one got my eyes and is good at looking about (Zhida); one got my ears and is good at hearing principle (Tanran); one got my nose and is good at knowing breath (Shenzhao); one got my tongue and is good at speaking (Yanjun); one got my mind and is good at past and present (Daoyi)." He also said, "All dharmas arise from the mind. When the mind has nothing arising, dharmas have nothing that can abide. If one penetrates the mind-ground, whatever one does is unobstructed. Unless you meet one of superior roots, you should be careful in speech." A great monk asked, "If a mirror casts an image, after the image is formed where does the brightness of the mirror go?" The Master said, "Where is the appearance of the great monk when he was a boy?" (Fayan added: "Which is the image cast by the great monk?") He said, "But after the image is formed, why does it not reflect?" The Master said, "Though it does not reflect, it cannot be deceived in a single particle." Later Great Master Ma spread the teaching in Jiangxi. The Master asked the assembly, "Is Daoyi teaching the assembly?" The assembly said, "He is already teaching the assembly." The Master said, "I have never seen anyone bring back any news." The assembly had no reply. So he sent a monk, saying, "When he ascends the hall, just ask him: what is it? Bring back what he says." The monk went and did just as the Master instructed. On returning he told the Master, "Master Ma said: Since the barbarian confusion thirty years ago, I have never lacked salt and sauce to eat." The Master approved. On the eleventh day of the eighth month of the third year of Tianbao, he passed into perfect stillness on Mount Heng. An imperial decree gave the posthumous title Chan Master Dahui, and the pagoda was named Zuishenglun.

溫州永嘉玄覺禪師者永嘉人也。姓戴氏。丱歲出家遍探三藏。精天台止觀圓妙法門。於四威儀中常冥禪觀。後因左谿朗禪師激勵。與東陽策禪師同詣曹谿。初到振錫攜瓶。繞祖三匝。祖曰。夫沙門者具三千威儀八萬細行。大德自何方而來生大我慢。師曰。生死事大無常迅速。祖曰。何不體取無生了無速乎。曰體即無生。了本無速。祖曰。如是如是。於時大眾無不愕然。師方具威儀參禮。須臾告辭。祖曰。返太速乎。師曰。本自非動豈有速耶。祖曰。誰知非動。曰仁者自生分別。祖曰。汝甚得無生之意。曰無生豈有意耶。祖曰。無意誰當分別。曰分別亦非意。祖歎曰。善哉善哉。少留一宿。時謂一宿覺矣。策公乃留師。翌日下山迴溫江。學者輻湊。號真覺大師。著證道歌一首。及禪宗悟修圓旨自淺之深。慶州刺史魏靖。緝而序之成十篇。目為永嘉集並盛行於世。

Chan Master Xuanjue of Yongjia in Wenzhou was a man of Yongjia, surnamed Dai. He left home in childhood, thoroughly explored the Three Pitakas, was expert in the perfect, wondrous Dharma gate of Tiantai calming and contemplation, and in the four postures was always in silent meditative contemplation. Later, spurred on by Chan Master Lang of Zuoxi, he went to Caoxi together with Chan Master Ce of Dongyang. When he first arrived, he shook his staff, carried his bottle, and circled the Patriarch three times. The Patriarch said, "A sramana has three thousand rules of dignity and eighty thousand fine practices. Virtuous one, where do you come from, that you have such great arrogance?" The Master said, "The matter of birth and death is great, and impermanence is swift." The Patriarch said, "Why not embody non-arising and understand that there is no swiftness?" He said, "Embodying it is non-arising; understanding it, originally there is no swiftness." The Patriarch said, "So it is, so it is." At that time the whole assembly was astonished. The Master then made proper obeisance, and after a moment took his leave. The Patriarch said, "Is that not too quick a return?" The Master said, "Originally there is no movement; how could there be quickness?" The Patriarch said, "Who knows there is no movement?" He said, "You, benevolent one, are creating the distinction." The Patriarch said, "You have gotten the meaning of non-arising very well." He said, "How could non-arising have a meaning?" The Patriarch said, "Without meaning, who makes the distinction?" He said, "Distinction is also not meaning." The Patriarch sighed and said, "Excellent, excellent." He stayed a night. At that time he was called the One-Night Awakened. Ce stayed behind. The next day he went down the mountain and returned to Wenjiang, where students gathered like spokes to a hub, and he was called Great Master Zhenjue. He wrote the Song of Realizing the Way and the perfect purport of Chan awakening and cultivation, going from shallow to deep. Wei Jing, Prefect of Qingzhou, compiled and prefaced them, making ten chapters, called the Yongjia Collection, and both are widely current.

夫欲修道先須立志及事師儀則彰乎軌訓。

One who wishes to cultivate the Way must first establish his aim, and the proper conduct in serving a teacher is shown in the guiding rules.

故標第一明慕道儀式。

Therefore the first is marked, clarifying the manner of aspiring to the Way.

初雖立志修道善識軌儀。若三業憍奢妄心擾動。何能得定。故次第二明戒憍奢意也。

At the beginning, though one has set one's aim to cultivate the Way and is good at knowing the proper forms, if the three karmas are arrogant and extravagant and the deluded mind is disturbed, how can one attain concentration? Therefore the second in order clarifies the meaning of guarding against arrogance and extravagance.

前戒憍奢略標綱要。今子細檢責令過不生。故次第三明淨修三業。戒乎身口意也。

The previous guarding against arrogance and extravagance only briefly set out the outline. Now one examines and checks carefully so that faults do not arise. Therefore the third in order clarifies purifying the three karmas, guarding body, speech, and mind.