Jingde Record of the Transmission of the Lamp, Fascicle 3

洪州百丈山懷海禪師者。福州長樂人也。丱歲離塵三學該練。屬大寂闡化南康乃傾心依附。與西堂智藏禪師同號入室。時二大士為角立焉。一夕二士隨侍馬祖翫月次。祖曰。正恁麼時如何。西堂雲。正好供養。師雲。正好修行。祖雲。經入藏禪歸海。馬祖上堂大眾雲集。方陞坐良久。師乃卷卻面前禮拜席。祖便下堂。師一日詣馬祖。法塔祖於禪床角取拂子示之。師雲。只遮箇更別有。祖乃放舊處雲。爾已後將什麼何為人。師卻取拂子示之。祖雲。只遮箇更別有。師以拂子掛安舊處。方侍立。祖叱之。自此雷音將震。果檀信請。於洪州新吳界。住大雄山。以居處巖巒峻極故。號之百丈。既處之未期月。玄參之賓四方麏至。即有溈山黃蘗當其首。一日師謂眾曰。佛法不是小事。老僧昔再蒙馬大師一喝。直得三日耳聾眼黑。黃蘗聞舉不覺吐舌。曰某甲不識馬祖。要且不見馬祖。師雲。汝已後當嗣馬祖。黃蘗雲。某甲不嗣馬祖。曰作麼生。曰已後喪我兒孫。師曰。如是如是。一日有僧哭入法堂來。師曰。作麼。曰父母俱喪請師選日。師雲。明日來一時埋卻。師上堂雲。併卻咽喉唇吻速道將來。溈山雲。某甲不道請和尚道。師雲。不辭與汝道。久後喪我兒孫。五峰雲。和尚亦須併卻。師雲。無人處斫額望汝。雲巖雲。某甲有道處請和尚舉。師雲。併卻咽喉唇吻速道將來。雲巖曰。師今有也。師曰。喪我兒孫。師謂眾曰。我要一人傳語西堂。阿誰去得。五峰雲。某甲去。師雲。汝作麼生傳語。五峰雲。待見西堂即道。師雲。道什麼。五峰雲。卻來說似和尚。師與溈山作務次師問。有火也無。溈山雲有。師雲。在什麼處。溈山把一枝木吹三兩氣過與師。師雲。如蟲蝕木。問如何是佛。師雲。汝是阿誰。僧雲。某甲師雲。汝識某甲否。僧雲。分明箇。師乃舉起拂子云。汝還見麼。僧雲見。師乃不語。因普請钁地次。

Chan Master Huaihai of Mount Baizhang in Hongzhou was from Changle in Fuzhou. He left the dust of the world in childhood and mastered the three trainings. When Daji was teaching in Nankang, he wholeheartedly attached himself to him, and together with Chan Master Zhizang of Xitang was admitted to his room. At that time the two great men stood like two horns. One evening the two were attending Mazu while enjoying the moon. Mazu said: "At just this moment, what is it like?" Xitang said: "Just right for making offerings." The Master said: "Just right for practice." Mazu said: "Sutras enter the treasury; Chan returns to the sea." Mazu ascended the hall, and when the assembly had gathered, he sat for a long time. The Master then rolled up the bowing mat before him, and Mazu descended from the hall. One day the Master went to Mazu's Dharma tower. Mazu took a whisk from the corner of the meditation seat and showed it to him. The Master said: "Just this, or is there something else?" Mazu put it back in its old place and said: "Later, what will you use to help people?" The Master took up the whisk and showed it to him. Mazu said: "Just this, or is there something else?" The Master hung the whisk back in its old place and then stood in attendance. Mazu shouted at him. From this the sound of thunder was about to roll. Sure enough, patrons invited him to live on Mount Daxiong in the Xinwu district of Hongzhou. Because the place was so steeply ranged, it was called Baizhang. Before he had been there a full month, guests came to study the profound from every direction, and Guishan and Huangbo were the first among them. One day the Master said to the assembly: "The Buddha Dharma is no small matter. This old monk was once again shouted at by the Great Master Ma, and for three days was deaf in the ears and dark in the eyes." Huangbo heard this and unconsciously stuck out his tongue and said: "I do not know Mazu, and yet I have never seen Mazu." The Master said: "Later you should succeed Mazu." Huangbo said: "I will not succeed Mazu." He said: "What then?" He said: "Later I will lose my descendants." The Master said: "So it is, so it is." One day a monk came into the Dharma hall weeping. The Master said: "What is it?" He said: "Both my parents have died; please choose a day, Master." The Master said: "Come tomorrow and we will bury them together." The Master ascended the hall and said: "Close your throats, lips, and mouths, and speak quickly." Guishan said: "I will not speak; please speak, Reverend." The Master said: "I will not refuse to speak for you, but later you will lose my descendants." Wufeng said: "The Reverend must also close them." The Master said: "I shield my eyes with my hand to look for you where no one is." Yunyan said: "I have a place to speak; please raise it, Reverend." The Master said: "Close your throat, lips, and mouth, and speak quickly." Yunyan said: "The Master has it now." The Master said: "You lose my descendants." The Master said to the assembly: "I need one person to carry a message to Xitang. Who can go?" Wufeng said: "I will go." The Master said: "How will you deliver the message?" Wufeng said: "When I see Xitang I will speak." The Master said: "What will you say?" Wufeng said: "Then I will return and tell the Reverend." The Master was doing work with Guishan. The Master asked: "Is there fire?" Guishan said: "There is." The Master said: "Where?" Guishan blew on a stick of wood two or three times and handed it to the Master. The Master said: "Like a worm eating wood." A monk asked: "What is Buddha?" The Master said: "Who are you?" The monk said: "So-and-so." The Master said: "Do you know so-and-so?" The monk said: "Clearly." The Master raised his whisk and said: "Do you see it?" The monk said: "I see." The Master then said nothing. At a time of communal labor, hoeing the ground,

忽有一僧。聞飯鼓鳴舉起钁頭大笑便歸。師雲。俊哉此是觀音入理之門。師歸院乃喚其僧問。適來見什麼道理便恁麼。對雲。適來只聞鼓聲動歸吃飯去來。師乃笑。問依經解義三世佛怨。離經一字。如同魔說如何。師雲。固守動用三世佛怨此外別求即同魔說。因僧問西堂雲。有問有答不問不答時如何。西堂雲。怕爛卻作麼。師聞舉乃雲。從來疑遮箇老兄。僧雲。請和尚道。師雲。一合相不可得。師謂眾雲。有一人長不吃飯不道饑。有一人終日吃飯不道飽。眾皆無對。雲巖問。和尚每日區區為阿誰。師雲。有一人要。巖雲。因什麼不教伊自作。師雲。他無家活。僧問。如何是大乘頓悟法門。師曰。汝等先歇諸緣休息萬事。善與不善世出世間。一切諸法。莫記憶莫緣念。放捨身心令其自在。心如木石無所辯別。心無所行心地若空。慧日自現如雲開日出。相似俱歇。一切攀緣。貪瞋愛取垢淨情盡。對五欲八風。不被見聞覺知所縛。不被諸境所惑。自然具足神通妙用。是解脫人。對一切境心無靜亂。不攝不散。透一切聲色無有滯礙。名為道人。但不被一切善惡垢淨有為世間福智拘繫。即名為佛慧。是非好醜是理非理諸知見總盡。不被繫縛處心自在。名初發心菩薩。便登佛地。一切諸法本不自空。不自言色。亦不言是非垢淨。亦無心繫縛人。但人自虛妄計著。作若干種解。起若干種知見。若垢淨心盡。不住繫縛不住解脫。無一切有為無為。解平等心量。處於生死其心自在。畢竟不與虛幻塵勞蘊界生死諸入和合。逈然無寄一切不拘去留無礙。往來生死如門開相似。若遇種種苦樂不稱意事心無退屈。不念名聞衣食。不貪一切功德利益。不為世法之所滯。心雖親受苦樂不幹於懷。麁食接命補衣禦寒暑。兀兀如愚如聾相似稍有親分。於生死中廣學知解。求福求智於理無益。卻被解境風漂。卻歸生死海裡。佛是無求人。

suddenly a monk heard the meal drum sound, raised his hoe, laughed loudly, and went back. The Master said: "How splendid; this is the gate by which Guanyin enters the principle." The Master returned to the monastery and called that monk and asked: "Just now, what principle did you see that made you do that?" He answered: "I only heard the drum sound, and so went back to eat." The Master laughed. A monk asked: "To explain meaning according to the sutras is to be resented by the Buddhas of the three times; to depart from the sutras by a single word is the same as speaking for demons. What about this?" The Master said: "To cling to ordinary activity is to be resented by the Buddhas of the three times. To seek separately outside it is the same as speaking for demons." A monk asked Xitang: "When there is a question and an answer, and when there is no question and no answer, what then?" Xitang said: "Afraid it will rot, what then?" The Master heard this and said: "I have always doubted this elder brother." The monk said: "Please speak, Reverend." The Master said: "The single combined form cannot be obtained." The Master said to the assembly: "There is one person who never eats yet does not say he is hungry, and one person who eats all day yet does not say he is full." The assembly all had no reply. Yunyan asked: "Reverend, for whom do you work so earnestly every day?" The Master said: "There is one person who needs it." Yan said: "Why not let him do it himself?" The Master said: "He has no household work." A monk asked: "What is the Mahayana sudden-awakening gate of the Dharma?" The Master said: "First, all of you put a stop to all conditions and rest from all affairs. Good and not good, worldly and beyond the world, all dharmas, do not remember them, do not dwell on them in thought. Release body and mind and let them be free. Let the mind be like wood and stone, with nothing to distinguish. When the mind has nothing it follows, and the mind-ground is like empty space, the sun of wisdom appears by itself, like clouds parting and the sun coming out. Put an end to all clinging, greed, anger, love, grasping, and the feelings of defilement and purity. Facing the five desires and eight winds, not being bound by seeing, hearing, sensing, and knowing, not being deluded by any realm, you naturally have the full wondrous function of spiritual powers, and are a person of liberation. Facing all objects, the mind has neither stillness nor disturbance, does not gather and does not scatter, and passing through all sounds and forms with no obstruction, one is called a person of the Way. Only when one is not bound by any good or evil, defilement or purity, conditioned worldly merit or wisdom, is it called Buddha-wisdom. When all views of right and wrong, good and ugly, principle and non-principle are exhausted, and the mind is free where it is not bound, one is called a bodhisattva of first resolve and at once ascends to the Buddha ground. All dharmas are not originally empty by themselves, do not speak of form, do not speak of right and wrong or defilement and purity, and there is no mind that binds anyone. It is only that people themselves falsely cling and make several kinds of understanding, and give rise to several kinds of views. If the mind of defilement and purity is exhausted, one does not dwell in bondage and does not dwell in liberation. Without all the conditioned and unconditioned, one understands the mind of equality. Dwelling in birth and death, the mind is free, and ultimately does not combine with illusory dust-toil, the aggregates and realms, or the entrances of birth and death. Far-reaching without anything to rely on, bound by nothing, going and staying without obstruction, coming and going in birth and death like a door opening. If one meets various painful or pleasant things that go against one's wishes, the mind does not shrink back. One does not think of fame, clothing, and food, does not covet any merit or gain, and is not hindered by worldly dharmas. Though the mind personally experiences pain and pleasure, it does not disturb the heart. Sustaining life on coarse food and patching clothes to ward off cold and heat, dull and still like a fool or a deaf person, one is slightly close. To widely study understanding in birth and death, seeking merit and wisdom, is of no benefit to the principle, and one is instead blown away by the wind of understanding and returns to the sea of birth and death. The Buddha is one who seeks nothing,

求之即乖理。是無求理求之即失。若取於無求復同於有求。此法無實無虛。若能一生心如木石相似。不為陰界五欲八風之所漂溺。即生死因斷去住自由。不為一切有為因果所縛。他時還與無縛身同利物。以無縛心應一切心。以無縛慧解一切縛。亦能應病與藥。僧問。如今受戒身口清淨已。具諸善得解脫否。答少分解脫。未得心解脫。未得一切解脫。問雲。何是心解脫。答不求佛不求知解。垢淨情盡亦不守此無求為。是亦不住盡處。亦不畏地獄縛。不愛天堂樂。一切法不拘。始名為解脫無礙。即身心及一切皆名解脫。汝莫言有少分戒善將為便了。有河沙無漏戒定慧門。都未涉一毫在。努力猛作早與。莫待耳聾眼暗頭白麵皺。老苦及身眼中流淚心中慞惶未有去處。到恁麼時整理腳手不得也。縱有福智多聞都不相救為心眼未開。唯緣念諸境不知返照。復不見佛道。一生所有惡業悉現於前。或忻或怖。六道五蘊現前盡見。嚴好舍宅舟船車輿光明顯赫。為縱自心貪愛。所見悉變為好境。隨所見重處受生都無自由分。龍畜良賤亦總未定。問如何得自由。答如今對五欲八風情無取捨。垢淨俱亡。如日月在空。不緣而照。心如木石。亦如香象截流而過更無疑滯。此人天堂地獄所不能攝也。又不讀經看教語言。皆須宛轉歸就自己。但是一切言教。只明如今覺性自己。俱不被一切有無諸法境轉。是導師能照破一切有無境法。是金剛即有自由獨立分。若不能恁麼得。縱令誦得十二韋陀經。只成增上慢。卻是謗佛不是修行。讀經看教若準世間是好善事。若向明理人邊數此是壅塞人。十地之人脫不去流入生死河。但不用求覓知解語義句。知解屬貪。貪變成病。只如今但離一切有無諸法。透過三句外。自然與佛無差。既自是佛何慮佛不解語。只恐不是佛。被有無諸法轉不得自由。是以理未立先有福智載去。如賤使貴。

(The Master continued:) to seek him is to go against the principle. This is the principle of not seeking; if you seek it, you lose it. If you take up not seeking, it is again the same as seeking. This dharma is neither real nor empty. If one's whole life the mind can be like wood and stone, not swept away by the aggregates and realms, the five desires, and the eight winds, then the cause of birth and death is cut, going and staying are free, and one is not bound by any conditioned cause and effect. Later one benefits beings together with an unbound body. With an unbound mind one responds to all minds, with unbound wisdom one frees all bonds, and one can also give medicine according to the illness." A monk asked: "Now, one who receives the precepts, whose body and mouth are pure and who already has all the good, can he attain liberation?" He answered: "A small part of liberation, not yet liberation of mind, not yet all-around liberation." He asked: "What is liberation of mind?" He answered: "Not seeking Buddha, not seeking understanding. The feelings of defilement and purity are exhausted, one does not hold to this not-seeking as right, and does not dwell in the place of exhaustion. One does not fear the bonds of hell and does not love the pleasures of heaven. When one is bound by no dharma, one is only then called liberated and unobstructed. Then body, mind, and everything are all called liberation. Do not say that having a small portion of precepts and good is the end of it. There are Ganges-sands of undefiled gateways of precepts, concentration, and wisdom, and you have not yet touched a hair of them. Strive and exert yourselves vigorously to give them early. Do not wait until your ears are deaf and your eyes dim, your head white and your face wrinkled, and the pain of old age is upon you, with tears in your eyes and panic in your heart, and nowhere to go. When that time comes you cannot even put your hands and feet in order. Even if you have merit, wisdom, and learning, none of it can save you, because the eye of the mind is not open. You only dwell on the various realms, do not know to reflect back, and do not see the Buddha's way. All the evil karma of your life appears before you, and you are either delighted or afraid. The six destinies and the five aggregates appear and are all seen. Splendid houses, boats, carriages, and radiant brilliance appear. Because you indulged your own mind's craving, what you see all turns into good realms. You take birth wherever you see most heavily, and have no freedom at all. Whether you become a dragon, an animal, or noble or lowly is also all undecided." He asked: "How can one gain freedom?" He answered: "Now, facing the five desires and eight winds, feelings have no taking or rejecting, and defilement and purity are both forgotten. Like the sun and moon in the sky, shining without depending on conditions. The mind is like wood and stone, and also like a fragrant elephant cutting across a stream, with no further doubt or obstruction. Such a person cannot be held by heaven or hell. Also, whether reading sutras or looking at teachings and words, all must be turned around back to oneself. All sayings and teachings only make clear one's own present awareness-nature. One who is not turned by any dharma-realms of existence or non-existence is a guide. One who can illuminate and break through all realms of existence and non-existence is a vajra. Then one has the portion of freedom and independence. If one cannot do this, even if one can recite the twelve Vedas, it only becomes overweening pride and is slander of the Buddha, not practice. Reading sutras and looking at teachings, by worldly standards, is a good and fine thing. Counted among those who understand the principle, this is a person who is blocked up. Even a person of the ten grounds cannot get free and flows into the river of birth and death. Just do not seek understanding of words, meanings, and phrases. Understanding belongs to greed, and greed becomes illness. Right now just leave all dharmas of existence and non-existence, pass through beyond the three phrases, and you will naturally be no different from the Buddha. Since you yourself are Buddha, why worry that the Buddha does not understand speech? One only fears one is not Buddha and is turned by dharmas of existence and non-existence, unable to be free. Therefore, the principle not yet established, merit and wisdom are carried off first, like a lowly servant ordering a noble,

不如於理先立後有福智。臨時作得。捉土為金。變海水為酥酪。破須彌山為微塵。於一義作無量義。於無量義作一義。師有時說法竟。大眾下堂。乃召之。大眾迴首。師雲。是什麼(藥山目之為百丈下堂句)唐元和九年正月十七日歸寂。壽九十五。長慶元年勅諡大智禪師。塔曰大寶勝輪。

(The Master continued:) better to first establish the principle, and afterwards have merit and wisdom. At the time of action one can turn earth into gold, change seawater into cream, break Mount Sumeru into dust, make countless meanings of one meaning, and make one meaning of countless meanings." Sometimes after the Master finished teaching and the assembly left the hall, he called to them. The assembly turned their heads. The Master said: "What is it?" (Yaoshan regarded this as Baizhang's phrase on leaving the hall.) On the seventeenth day of the first month of the ninth year of Yuanhe in the Tang, he passed into stillness, at the age of ninety-five. In the first year of Changqing, by imperial decree, he was given the posthumous title Chan Master Dazhi. His stupa was called Great Treasure Victorious Wheel.

禪門規式

Rules and Regulations of the Chan Gate

百丈大智禪師。以禪宗肇自少室。至曹谿以來。多居律寺。雖別院然於說法住持未合規度故。常爾介懷。乃曰。祖之道欲誕布化元。冀來際不泯者。豈當與諸部阿笈摩教為隨行耶(舊梵語阿含。新雲阿笈摩。即小乘教也)或曰。瑜伽論瓔珞經。是大乘戒律。胡不依隨哉。師曰。吾所宗非局大小乘。非異大小乘。當博約折中設於制範務其宜也。於是創意別立禪居。凡具道眼有可尊之德者。號曰長老。如西域道高臘長。呼須菩提等之謂也。既為化主即處於方丈。同淨名之室。非私寢之室也。不立佛殿唯樹法堂者。表佛祖親囑授當代為尊也。所褒學眾無多少無高下。盡入僧堂中依夏次安排。設長連床施椸架。掛搭道具。臥必斜枕床唇。右脅吉祥睡者。以其坐禪既久。略偃息而已。具四威儀也。除入室請益。任學者勤怠。或上或下不拘常準。其闔院大眾朝參夕聚。長老上堂陞坐。主事徒眾雁立側聆。賓主問醻激揚宗要者。示依法而住也。齋粥隨宜二時均遍者。務於節儉。表法食雙運也。行普請法上下均力也。置十務謂之寮舍。每用首領一人管多人營事。令各司其局也(主飯者目為飯頭。主菜者目為菜頭。他皆倣此)或有假號竊形混於清眾。並別致喧撓之事。即堂維那檢舉抽下本位掛搭。擯令出院者。貴安清眾也。或彼有所犯。即以拄杖杖之。集眾燒衣缽道具遣逐。從偏門而出者。示恥辱也。詳此一條制有四益。一不汙清眾生恭信故(三業不善不可共住。準律合用梵壇法治之者。當驅出院。清眾既安恭信生矣)二不毀僧形循佛制故(隨宜懲罰。得留法服。後必悔之)三不擾公門省獄訟故。四不洩於外護宗綱故(四來同居聖凡孰辨。且如來應世尚有六群之黨。況今像末豈得全無。但見一僧有過。便雷例譏誚。殊不知。以輕眾壞法其損甚大。今禪門若稍無妨害者。宜依百丈叢林格式量事區分。且立法防姦。不為賢士然。

Chan Master Dazhi of Baizhang held that the Chan school began with Shaoshi (Bodhidharma at Shaolin) and from Caoxi on, mostly lived in Vinaya temples. Though they had separate halls, the ways of teaching and abbacy did not yet conform to proper standards, and so he was often troubled. He then said: "The Patriarch's Way wishes to spread the original source of transformation so that it will not perish in future ages; should it follow along with the Agama teachings of the various schools?" (The old Sanskrit is Ahan; the new term is Agama, namely the Hinayana teachings.) Someone said: "The Yogacara treatise and the Yingluo Sutra are Mahayana precepts; why not follow them?" The Master said: "What I follow is not limited to Mahayana or Hinayana, nor different from Mahayana and Hinayana. I should take what is broad and what is concise, and strike a mean, and set up regulations, striving to be fitting." So he conceived the idea of establishing separate Chan residences. All those who had the eye of the Way and virtue worthy of respect were called Elders, just as in the Western Regions those of high Way and long seniority are called Subhuti and so on. Since he is the master of transformation, he lives in the abbot's room, like the room of Vimalakirti, and not a private bedroom. A Buddha hall is not set up and only a Dharma hall is built, showing that the Buddha and Patriarchs personally entrusted the Dharma and that the present generation is most honored. All students who are honored, however many, whether high or low, all enter the monks' hall and are arranged by order of summer retreats. A long platform bed is set up, with racks for hanging things, and the Way implements are hung there. When sleeping one must lean the pillow against the edge of the bed and sleep on the right side in the auspicious posture, because they have sat in meditation a long time and only lie down briefly, still keeping the four deportments. Except for entering the room for instruction, students may be diligent or lazy, go up or down, without being bound to a fixed standard. All the assembly of the whole monastery attends the morning audience and gathers in the evening. When the Elder ascends the hall and takes his seat, the managing monks stand in a line like geese on the sides and listen. The exchange of questions and answers between guests and host, stirring up the essentials of the school, shows that they dwell relying on the Dharma. Meals of rice and gruel are suited to circumstances, with two sessions evenly serving all, striving for frugality, showing that Dharma and food are practiced together. The method of communal labor is practiced, with high and low contributing equally. Ten duties are set up, called offices, and in each a head person manages many who run the affairs, so that each takes charge of his own section. (The one in charge of rice is called the rice head, the one in charge of vegetables is called the vegetable head, and the others follow this.) If someone falsely assumes a title and mingles in a pure assembly, or causes disturbance and trouble, the hall disciplinarian reports it, takes down his place and hanging bundle, and expels him from the monastery, for the sake of the peace of the pure assembly. If someone has offended, he is beaten with the staff, the assembly gathers and burns his robe, bowl, and implements, and he is sent away through a side gate, to show disgrace. Examining this one regulation, there are four benefits. First, it does not defile the pure assembly, because it gives rise to respect and faith. (Those whose three karmas are not good cannot live together. According to the Vinaya, the method of the Brahma penalty should be applied, and one should be driven out of the monastery. When the pure assembly is at peace, respect and faith arise.) Second, it does not destroy the monk's appearance, because it follows the Buddha's regulations. (If he is punished as fits, and is allowed to keep the Dharma robe, he will surely regret it afterwards.) Third, it does not disturb the government offices, saving lawsuits. Fourth, it does not leak outside, protecting the principles of the school. (Four kinds of people living together, who can tell holy from ordinary? Even when the Tathagata appeared in the world there was still the faction of the six monks, how can there be none in this late age of semblance? Yet when people see a single monk with a fault, they all jeer like thunder. They do not know that to belittle the assembly and ruin the Dharma does great harm. Now if there is little harm in the Chan gate, it is fitting to follow the Baizhang monastery regulations and divide matters accordingly. To set up laws to guard against the wicked is not for worthy men. However,

寧可有格而無犯。不可有犯而無教。惟百丈禪師護法之益。其大矣哉)禪門獨行。由百丈之始。今略敘大要遍示後代學者。令不忘本也。其諸軌度山門備焉。

(It continues:) it is better to have regulations and no offenses than to have offenses and no instruction. Only Chan Master Baizhang's benefit in protecting the Dharma is great indeed.) The Chan gate's independent practice began with Baizhang. Here I briefly relate the main points to show later students everywhere, so that they do not forget the root. The various rules and standards are all prepared at the mountain gate.

懷讓禪師第二世中四十五人(馬祖法嗣)

Forty-Five People in the Second Generation of Chan Master Huairang (Dharma Heirs of Mazu)

潭州三角山總印禪師

Chan Master Zongyin of Mount Sanjiao in Tanzhou

池州魯祖山寶雲禪師

Chan Master Baoyun of Mount Luzu in Chizhou

洪州泐潭常興禪師

Chan Master Changxing of Letan in Hongzhou

虔州西堂智藏禪師

Chan Master Zhizang of Xitang in Qianzhou

京兆章敬寺懷惲禪師

Chan Master Huaihui of Zhangjing Temple in Jingzhao

定州柏巖明哲禪師

Chan Master Mingzhe of Baiyan in Dingzhou

信州鵝湖大義禪師

Chan Master Dayi of Ehu in Xinzhou

伏牛山自在禪師

Chan Master Zizai of Mount Funiu

幽州盤山寶積禪師

Chan Master Baoji of Mount Pan in Youzhou

毘陵芙蓉山太毓禪師

Chan Master Taiyu of Mount Furong in Piling

蒲州麻谷山寶徹禪師

Chan Master Baoche of Mount Magu in Puzhou

杭州鹽官齊安禪師

Chan Master Qi'an of Yanguan in Hangzhou

婺州五洩山靈默禪師

Chan Master Lingmo of Mount Wuxie in Wuzhou

明州大梅山法常禪師

Chan Master Fachang of Mount Damei in Mingzhou

京兆典善惟寬禪師

Chan Master Weikuan of Dianshan in Jingzhao

湖南如會禪師

Chan Master Ruhui of Hunan

鄂州無等禪師

Chan Master Wudeng of Ezhou

廬山歸宗寺智常禪師(已上十八人見錄)

Chan Master Zhichang of Guizong Temple on Mount Lu (the above eighteen are recorded)

韶州渚涇山清賀禪師

Chan Master Qinghe of Mount Zhujing in Shaozhou

紫陰山惟建禪師

Chan Master Weijian of Mount Ziyin

封山洪𤀹禪師

Chan Master Hongyi of Mount Feng

練山神翫禪師

Chan Master Shenwan of Mount Lian

崛山道圓禪師

Chan Master Daoyuan of Mount Jue

玉臺惟然禪師

Chan Master Weiran of Yutai

池州灰山曇覬禪師

Chan Master Tanji of Mount Hui in Chizhou

荊州新寺寶積禪師

Chan Master Baoji of Xin Temple in Jingzhou

河中府法藏禪師

Chan Master Fazang of Hezhong Prefecture

漢南慈悲寺良津禪師

Chan Master Liangjin of Cibei Temple in Hannan