Jingde Record of the Transmission of the Lamp, Fascicle 3

物非他物窮萬法源徹千聖骨

it is this thing and not another. He exhausted the source of the ten thousand dharmas and penetrated the bones of a thousand sages.

真化不移何妨出沒

True transformation does not shift; what harm is there in appearing and disappearing?

京兆興善寺惟寬禪師者。衢州信安人也。姓祝氏。年十三見殺生者。衋然不忍食。乃求出家。初習毘尼修止觀。後參大寂乃得心要。唐貞元六年始行化於吳越間。八年至鄱陽山。神求受八戒。十三年止嵩山少林寺。僧問。如何是道。師雲。大好山。僧雲。學人問道。師何言好山。師雲。汝只識好山何曾達道。問狗子還有佛性否。師雲有。僧雲。和尚還有否。師雲。我無。僧雲。一切眾生皆有佛性。和尚因何獨無。師雲。我非一切眾生。僧雲。既非眾生是佛否。師雲。不是佛。僧雲。究竟是何物。師雲。亦不是物。僧雲。可見可思否。師雲。思之不及議之不得。故云不可思議。元和四年憲宗詔至闕下。白居易嘗詣師問曰。既曰禪師何以說法。師曰。無上菩提者。被於身為律。說於口為法。行於心為禪。應用者三其致一也。譬如江河淮漢在處立名。名雖不一水性無二。律即是法。法不離禪。云何於中妄起分別。又問。既無分別何以修心。師雲。心本無損傷。云何要修理。無論垢與淨。一切勿起念。又問。垢即不可念。淨無念可乎。師曰。如人眼睛上。一物不可住。金屑雖珍寶。在眼亦為病。又問。無修無念又何異凡夫耶。師曰。凡夫無明二乘執著。離此二病是曰真修。真修者不得勤不得忘勤即近執著。忘即落無明。此為心要雲爾。有僧問。道在何處。師曰。只在目前。曰我何不見。師曰。汝有我故所以不見。曰我有我故即不見。和尚見否。師曰。有汝有我展轉不見。曰無我無汝還見否。師曰。無汝無我阿誰求見。元和十二年二月晦日升堂說法訖就化。壽六十三。臘三十九。歸葬於㶚陵西原。勅諡大徹禪師元和正真之塔。

Chan Master Weikuan of Xingshan Monastery in Jingzhao was a man of Xin'an in Quzhou, surnamed Zhu. At thirteen he saw someone slaughtering animals, was deeply distressed and could not bear to eat, and so asked to leave home. At first he studied the Vinaya and practised calm and insight. Later he visited Dazhi and obtained the essentials of the mind. In the sixth year of Zhenyuan of the Tang he began teaching among Wu and Yue. In the eighth year he reached Mount Poyang, where spirits asked to receive the eight precepts. In the thirteenth year he settled at Shaolin Monastery on Mount Song. A monk asked: "What is the Way?" The Master said: "A very fine mountain." The monk said: "I ask about the Way, why does the Master say a fine mountain?" The Master said: "You only recognize a fine mountain; when have you ever reached the Way?" He asked: "Does a dog have Buddha-nature?" The Master said: "It does." The monk said: "Does the Reverend have it?" The Master said: "I do not." The monk said: "All beings have Buddha-nature; why does the Reverend alone not have it?" The Master said: "I am not all beings." The monk said: "Since you are not a being, are you a Buddha?" The Master said: "Not a Buddha." The monk said: "What are you in the end?" The Master said: "Also not a thing." The monk said: "Can it be seen or thought of?" The Master said: "Thought cannot reach it, discussion cannot grasp it, therefore it is said to be inconceivable." In the fourth year of Yuanhe, Emperor Xianzong summoned him to the palace. Bai Juyi once visited the Master and asked: "Since you are called a Chan master, why do you expound the Dharma?" The Master said: "The unsurpassed bodhi: put on the body, it is the precepts; spoken by the mouth, it is the Dharma; practised in the mind, it is Chan. The applications are three, but their goal is one. It is like the Yangtze, the Yellow River, the Huai and the Han, which are given names in different places. The names are not one, but the nature of the water is not two. The precepts are the Dharma, and the Dharma is not apart from Chan. Why make false distinctions within it?" He asked again: "If there is no discrimination, how does one cultivate the mind?" The Master said: "The mind originally has no damage, so why is there any need to repair it? Regardless of defilement or purity, do not give rise to any thought." He asked again: "Defilement should not be thought of, but may purity be left unthought?" The Master said: "It is like on a person's eyeball, where not a single thing can stay. Gold dust, though a treasure, is also a disease in the eye." He asked again: "With no cultivation and no thought, how does that differ from an ordinary person?" The Master said: "Ordinary people have ignorance, and the two vehicles cling. Apart from these two faults is called true cultivation. In true cultivation one should neither strive nor forget. To strive is to come close to clinging, and to forget is to fall into ignorance. This is the essential of the mind, that is all." A monk asked: "Where is the Way?" The Master said: "Right before your eyes." He said: "Why do I not see it?" The Master said: "Because you have a self, you do not see it." He said: "Because I have a self I do not see it; does the Reverend see it?" The Master said: "With you and with me, it turns round and is not seen." He said: "With no self and no you, is it seen?" The Master said: "With no you and no me, who is seeking to see?" On the last day of the second month of the twelfth year of Yuanhe, he ascended the hall, finished teaching and passed away, at sixty-three with thirty-nine years as a monk. He was buried at the western plain of Baling. By imperial decree he was given the posthumous title Chan Master Dache and the stupa name Yuanhe Zhengzhen.

湖南東寺如會禪師者。始興曲江人也。初謁徑山後參大寂。學徒既眾。僧堂內床榻為之陷折。時稱折床會也。自大寂去世。師常患門徒以即心即佛之譚誦憶不已。且謂佛於何住而曰即心。心如畫師而云即佛。遂示眾曰。心不是佛智不是道。劍去遠矣爾方刻舟。時號東寺為禪窟焉。相國崔公群出為湖南觀察使。見師問曰。師以何得。師曰見性得。師方病眼。公譏曰。既雲見性。其奈眼何。師曰。見性非眼眼病何害。公稽首謝之(法眼別雲。是相公眼)師問南泉。近離什麼處來。雲江西。師雲。將得馬師真來否。泉雲。只遮是。師雲。背後底聻。無對(長慶代雲。太似不知。保福雲。幾不到和尚此間。雲居錫雲。此二尊者盡扶背後。只如南泉休去。為當扶面前扶背後)崔相公入寺。見鳥雀於佛頭上放糞。乃問師曰。鳥雀還有佛性也無。師雲有。崔雲。為什麼向佛頭上放糞。師雲。是伊為什麼不向鷂子頭上放。仰山來參。師雲。已相見了更不用上來。仰山雲。恁麼相見莫不當否。師歸方丈閉卻門。仰山歸舉似溈山。溈山雲。寂子是什麼心行。仰山雲。若不恁麼爭識得他。復有人問師曰。某甲擬請和尚開堂得否。師曰。待將物裹石頭煖即得。彼無語(藥山代雲。石頭煖也)唐長慶癸卯歲八月十九日歸寂。壽八十。勅諡傳明大師塔曰永際。

Chan Master Ruhui of Dongsi in Hunan was a man of Qujiang in Shixing. At first he visited Jingshan and later Dazhi. His students were so many that the beds in the monks' hall broke, and at that time he was known as Ruhui of the Broken Beds. After Dazhi passed away, the Master often worried that his disciples kept reciting and remembering the saying that the mind is Buddha, and said: "Where does the Buddha abide that one says this mind? The mind is like a painter, yet one says it is Buddha." So he told the assembly: "The mind is not Buddha and wisdom is not the Way. The sword has gone far away, and you are only now notching the boat." At that time Dongsi was called the Chan den. When Prime Minister Cui Qun was sent out as governor of Hunan, he saw the Master and asked: "How did you attain it, Master?" The Master said: "I attained it by seeing my nature." The Master had an eye disease at the time. The minister mocked: "Since you speak of seeing your nature, what about your eyes?" The Master said: "Seeing nature is not the eyes; what harm is there in an eye disease?" The minister bowed in thanks (Fayan said differently: "That is the Prime Minister's eyes.") The Master asked Nanquan: "From where did you come recently?" He said: "Jiangxi." The Master said: "Did you bring Master Ma's likeness?" Quan said: "This is it." The Master said: "What of the back?" There was no reply (Changqing answered for him: "Much like not knowing." Baofu said: "I nearly did not reach the Reverend's place." Yunju Xi said: "These two Venerables both support the back side. As for Nanquan stopping there, was he supporting the front or the back?") Prime Minister Cui came into the monastery and saw birds dropping dung on the Buddha's head, and asked the Master: "Do birds have Buddha-nature?" The Master said: "They do." Cui said: "Why do they drop dung on the Buddha's head?" The Master said: "Why do they not drop it on a hawk's head?" Yangshan came to visit. The Master said: "We have already met, and there is no need to come up again." Yangshan said: "If we meet like this, is it not improper?" The Master returned to his abbot's room and shut the door. Yangshan returned and told Weishan. Weishan said: "What kind of mind and conduct does Ji have?" Yangshan said: "If it were not so, how would one recognize him?" Another person asked the Master: "I intend to ask the Reverend to open the hall; may I?" The Master said: "Wait until you wrap the rock in something and it is warm." He had no words (Yaoshan answered for him: "The rock is warm.") On the nineteenth day of the eighth month of the year guimao of the Changqing period of the Tang, he passed into stillness, at eighty. By imperial decree he was given the posthumous title Great Master Chuanming, and his stupa was named Yongji.

鄂州無等禪師者。尉氏人也。姓李氏。初出家於龔公山。參禮馬大師密受心要。後住隨州土門。嘗謁州牧王常侍者。師退將出門。王後呼之雲和尚。師迴顧王敲柱三下。師以手作圓相。復三撥之便行。師後住武昌大寂寺。一日大眾晚參。師見人人上來。師前道不審。乃謂眾曰。大眾適來聲向什麼處去也。有一僧竪起指頭。師雲。珍重。其僧至來朝上參次。師乃轉身面壁而臥。佯作呻吟聲雲。老僧三兩日來不多安樂。大德身邊有什麼藥物。與老僧些少。僧以手拍淨缾雲。遮箇淨缾什麼處得來。師雲。遮箇是老僧底。大德底在什麼處。僧雲。亦是和尚底。亦是某甲底。唐大和四年十月示滅壽八十二。

Chan Master Wudeng of Ezhou was a man of Weishi, surnamed Li. He first left home at Mount Gong and visited Great Master Ma, secretly receiving the essentials of the mind. Later he lived at Tumen in Suizhou. He once visited the prefect, Attendant Wang Chang. As the Master withdrew and was going out the door, Wang called after him: "Reverend." The Master turned his head, and Wang tapped a pillar three times. The Master made a circle with his hand, then swept it three times and left. The Master later lived at Daji Monastery in Wuchang. One day the great assembly came for the evening session. The Master saw everyone coming up, went forward and said: "I do not know." He then said to the assembly: "Where did the sound just now go?" A monk raised a finger. The Master said: "Take care." The next morning when the monk came for the morning session, the Master turned and lay facing the wall, feigning a groan and saying: "This old monk has not been well for two or three days. Do you have some medicine on you, great virtue? Give me a little." The monk patted the clean water bottle with his hand and said: "Where did this clean bottle come from?" The Master said: "This one is the old monk's. Where is yours?" The monk said: "It is both the Reverend's and mine." In the tenth month of the fourth year of Dahe of the Tang he showed extinction, at eighty-two.

廬山歸宗寺智常禪師。上堂雲。從上古德不是無知解。他高尚之士不同常流。今時不能自成自立虛度時光。諸子莫錯用心。無人替汝。亦無汝用心處。莫就他覓。從前只是依他解。發言皆滯。光不透脫。只為目前有物。僧問。如何是玄旨。師雲。無人能會。僧雲。曏者如何。師雲。有向即乖。僧雲。不向者如何。師雲。誰求玄旨。又云。去無汝用心處。僧雲。豈無方便門令學人得入。師雲。觀音妙智力能救世間苦。僧雲。如何是觀音妙智力。師敲鼎蓋三下雲。子還聞否。僧雲聞。師雲。我何不聞。僧無語。師以棒趁下。師嘗與南泉同行。後忽一日相別。煎茶次南泉問雲。從前與師兄商量語句彼此已知。此後或有人問畢竟事作麼生。師雲。遮一床地大好卓庵。泉雲。卓庵且置。畢竟事作麼生。師乃打卻茶銚便起。泉雲。師兄吃茶了。普願未曾吃茶。師雲。作遮箇語話。滴水也銷不得。僧問。此事久遠如何用心。師雲。牛皮鞔露柱。露柱啾啾叫。凡耳聽不聞。說聖呵呵笑師因俗官來。乃拈起帽子兩帶雲。還會麼。俗官雲。不會。師雲。莫怪老僧頭風不卸帽子。師入園取菜次。師畫圓相圍卻一株。語眾雲。輒不得動著遮箇。眾不敢動。少頃師復來見菜猶在。便以棒趁眾僧雲。遮一隊漢無一箇有智慧底。師問新到僧。什麼處來。師雲。鳳翔來。師雲。還將得那箇來否。僧雲。將得來。師雲。在什麼處。僧以手從頂擎捧呈之。師即舉手作接勢拋向背後。僧無語。師雲。遮野狐兒。師剗草次有講僧來參。忽有一蛇過師以鋤斷之。僧雲。久響歸宗元來是箇麁行沙門。師雲。坐主歸茶堂內吃茶去。雲巖來參。師作挽弓勢。巖良久作拔劍勢。師雲。來太遲生。有僧辭去。師喚近前來。吾為汝說佛法。僧近前。師雲。汝諸人盡有事在。汝異時卻來遮裡無人識汝。時寒途中善為去。師上堂雲。吾今欲說禪。諸子總近前。大眾進前。

Chan Master Zhichang of Guizong Monastery on Mount Lu. He ascended the hall and said: "The ancient worthies of the past were not without knowledge and understanding. They were lofty men, not like ordinary people. People today cannot establish themselves and waste time. All of you, do not use your minds wrongly. No one can take your place, and there is nowhere for you to use your mind. Do not seek it from others. Up to now you have only relied on others' understanding, every utterance stuck, the light not breaking through, only because there is something before your eyes." A monk asked: "What is the profound meaning?" The Master said: "No one can understand it." The monk said: "What about turning toward it?" The Master said: "To turn toward it is to go astray." The monk said: "What about not turning toward it?" The Master said: "Who is seeking the profound meaning?" He added: "Go. There is nowhere for you to use your mind." The monk said: "Is there no skillful means to let a student enter?" The Master said: "The wondrous wisdom power of Avalokitesvara can save the world from suffering." The monk said: "What is the wondrous wisdom power of Avalokitesvara?" The Master tapped the lid of the cauldron three times and said: "Do you hear it?" The monk said: "I do." The Master said: "Why do I not hear it?" The monk had nothing to say. The Master drove him out with his staff. The Master once traveled with Nanquan, and one day they suddenly parted. While brewing tea, Nanquan asked: "The words I discussed with you before, elder brother, we both already know. If someone asks about the ultimate matter in the future, what shall be said?" The Master said: "This stretch of ground would be very good for building a hut." Quan said: "Never mind building a hut, what is the ultimate matter?" The Master kicked over the tea kettle and stood up. Quan said: "Elder brother has finished his tea, but Puyuan has not yet had his tea." The Master said: "With a remark like this, not even a drop of water can be dissolved." A monk asked: "This matter is ancient and far; how does one apply the mind?" The Master said: "An ox-hide stretched over a pillar, and the pillar cries out in a chirping voice. Ordinary ears do not hear it; speak of the holy and it laughs heartily." When a lay official came, the Master picked up the two ties of his hat and said: "Do you understand?" The official said: "I do not." The Master said: "Do not blame this old monk's headache for not taking off his hat." The Master went into the garden to gather vegetables, drew a circle around one plant and told the assembly: "You must not touch this one." The assembly did not dare to touch it. After a while the Master came back, saw the vegetable still there, and chased the monks with his staff, saying: "This crowd of fellows, not one of them has wisdom." The Master asked a newly arrived monk: "Where do you come from?" The monk said: "From Fengxiang." The Master said: "Did you bring that one with you?" The monk said: "I did." The Master said: "Where is it?" The monk held it up above his head with both hands. The Master raised his hand as if to receive it and threw it behind his back. The monk had nothing to say. The Master said: "You wild fox cub." While the Master was weeding, a lecturing monk came to visit. Suddenly a snake passed, and the Master cut it with his hoe. The monk said: "I have long heard of Guizong, but it turns out he is a coarse-mannered shramana." The Master said: "Lecturer, go to the tea hall and have some tea." Yunyan came to visit. The Master made a gesture of drawing a bow. After a long time Yan made a gesture of drawing a sword. The Master said: "You came too late." A monk took his leave. The Master called him to come close: "I will tell you the Buddha-dharma." The monk came near. The Master said: "All of you have something to attend to. If you come back here another time, no one will know you. It is cold; take care on the road. Go." The Master ascended the hall and said: "I wish to speak of Chan now; all of you come forward." The assembly stepped forward.

師雲。汝聽觀音行善應諸方所。僧問。如何是觀音行。師乃彈指雲。諸人還聞否。僧曰聞。師雲。一隊漢向遮裡覓什麼。以棒趁出。大笑歸方丈。僧問。初心如何得箇入處。師敲鼎蓋三下雲。還聞否。僧雲聞。師雲。我何不聞。師又敲三下問。還聞否。僧雲。不聞。師雲。我何以聞。僧無語。師雲。觀音妙智力能救世間苦。江州刺史李渤問師曰。教中所言須彌納芥子。渤即不疑。芥子納須彌莫是妄譚否。師曰。人傳使君讀萬卷書籍還是否。李曰然。師曰。摩頂至踵如椰子大。萬卷書向何處著。李俛首而已。李異日又問雲。大藏教明得箇什麼邊事。師舉拳示之雲。還會麼。李雲。不會。師雲。遮箇措大。拳頭也不識。李雲請師指示。師雲。遇人即途中授與。不遇即世諦流佈。師以目有重瞳。遂將藥手按摩。以致目眥俱赤。世號赤眼歸宗焉。後示滅。勅諡至真禪師。

The master said: “Listen to the practice of Guanyin, which responds well in all places.” A monk asked: “What is the practice of Guanyin?” The master snapped his fingers and said: “Did you all hear that?” The monk said: “I heard it.” The master said: “A gang of fellows come here looking for what?” He drove them out with his staff, laughed loudly, and returned to the abbot's quarters. A monk asked: “How can a beginner find a way in?” The master knocked on the lid of the cauldron three times and said: “Did you hear that?” The monk said: “I heard it.” The master said: “Why do I not hear it?” The master knocked three more times and asked: “Did you hear that?” The monk said: “I did not hear it.” The master said: “Why do I hear it?” The monk had no words. The master said: “The wondrous wisdom power of Guanyin can save the world from suffering.” Li Bo, the Governor of Jiangzhou, asked the master: “What the teachings say about Sumeru containing a mustard seed, I do not doubt. But a mustard seed containing Sumeru, is that not idle talk?” The master said: “People say Your Excellency has read ten thousand volumes; is that so?” Li said: “Yes.” The master said: “From the crown of your head to your heels you are only the size of a coconut; where do the ten thousand volumes go?” Li simply bowed his head. On another day Li asked again: “What matter does the Great Canon make clear?” The master raised his fist to show him and said: “Do you understand?” Li said: “I do not.” The master said: “This poor scholar does not even recognize a fist.” Li said: “Please instruct me, Master.” The master said: “When one meets the right person, give it to him on the road; when one does not, let it circulate as conventional truth.” Because the master had double pupils in his eyes, he applied medicine to them with his hand, and thus the corners of his eyes became red, and the world called him Red-Eyed Guizong. Later he manifested extinction. The emperor bestowed the posthumous title Chan Master Zhizhen.

懷讓禪師第二世下五十六人(馬祖法嗣)

Fifty-six persons in the second generation under Chan Master Huairang (Dharma heirs of Mazu)

汾州無業禪師

Chan Master Wuye of Fenzhou

澧州大同廣澄禪師

Chan Master Guangcheng of Datong in Lizhou

池州南泉普願禪師

Chan Master Nanquan Puyuan of Chizhou

五臺鄧隱峰禪師

Chan Master Deng Yinfeng of Mount Wutai

溫州佛嶴和尚

The Venerable Fo'ao of Wenzhou

烏臼和尚

The Venerable Wujiu

潭州石霜山大善和尚

The Venerable Dashan of Mount Shishuang in Tanzhou

石臼和尚

The Venerable Shijiu

本谿和尚

The Venerable Benxi

石林和尚

The Venerable Shilin

洪州西山亮坐主

Lecturer Liang of Xishan in Hongzhou

黑眼和尚

The Venerable Heiyan

米嶺和尚

The Venerable Miling

齊峰和尚

The Venerable Qifeng

大陽和尚

The Venerable Dayang

紅螺山和尚

The Venerable of Mount Hongluo

泉州龜洋無了禪師

Chan Master Wuliao of Guiyang in Quanzhou

利山和尚

The Venerable Lishan

韶州乳源和尚

The Venerable Ruyuan of Shaozhou

松山和尚

The Venerable Songshan

則川和尚

The Venerable Zechuan

南嶽西園曇藏禪師

Chan Master Tanzang of Xiyuan on Mount Nanyue

百靈和尚

The Venerable Bailing

鎮州金牛和尚

The Venerable Jinniu of Zhenzhou

洞安和尚

The Venerable Dong'an

忻州打地和尚

The Venerable Dadi of Xinzhou

潭州秀谿和尚

The Venerable Xiuxi of Tanzhou

磁州馬頭峰神藏禪師

Chan Master Shenzang of Matoufeng in Cizhou