Jingde Record of the Transmission of the Lamp, Fascicle 3

羊腸藏樞禪師(一人無機緣語句不錄)

Chan Master Zangshu of Yangchang (one person, no encounter dialogues, not recorded)

汾州無業國師法嗣二人鎮州常貞禪師

Two Dharma heirs of National Master Wuye of Fenzhou: Chan Master Changzhen of Zhenzhou

鎮州奉先義禪師(已上二人無機緣語句不錄)

Chan Master Yi of Fengxian in Zhenzhou (the above two have no encounter dialogues and are not recorded)

廬山歸宗寺智常禪師法嗣六人福州芙蓉山靈訓禪師

Six Dharma heirs of Chan Master Zhichang of Guizong Temple on Mount Lu. Chan Master Lingxun of Furong Mountain in Fuzhou

漢南穀城縣高亭和尚

Venerable Gaoting of Gucheng County in Hannan

新羅大茅和尚

Venerable Damao of Silla

五臺山智通禪師(已上四人見錄)

Chan Master Zhitong of Mount Wutai (the above four are recorded)

洪州高安大愚禪師

Chan Master Dayu of Gao'an in Hongzhou

江州刺史李渤(已上二人無機緣語句不錄)

Li Bo, prefect of Jiangzhou (the above two have no encounter dialogues and are not recorded)

魯祖山寶雲禪師法嗣一人雲水和尚(一人無機緣語句不錄)

One Dharma heir of Chan Master Baoyun of Luzu Mountain. Venerable Yunshui (one person, no encounter dialogues, not recorded)

紫玉山道通禪師法嗣一人唐襄州節度使於頔(一人無機緣語句不錄)

One Dharma heir of Chan Master Daotong of Ziyu Mountain. Yu Di, military governor of Xiangzhou in the Tang (one person, no encounter dialogues, not recorded)

華嚴寺智巖禪師法嗣一人黃州齊安和尚(一人見錄)

One Dharma heir of Chan Master Zhiyan of Huayan Temple. Venerable Qi'an of Huangzhou (one recorded)

懷讓第三世下

Third generation below Huairang

前池州南泉普願禪師法嗣

Dharma heirs of Chan Master Puyuan of Nanquan in Chizhou, above

湖南長沙景岑號招賢大師。初住鹿苑為第一世。其後居無定所。但徇緣接物隨請說法。故時眾謂之長沙和尚。上堂曰。我若一向舉揚宗教。法堂裡須草深一丈。我事不獲已。所以向汝諸人道。盡十方世界是沙門眼。盡十方世界是沙門全身。盡十方世界是自己光明。盡十方世界在自己光明裡。盡十方世界無一人不是自己。我常向汝諸人道。三世諸佛共盡法界眾生是摩訶般若光。光未發時汝等諸人。向什麼處委。光未發時尚無佛無眾生消息。何處得山河國土來。時有僧問。如何是沙門眼。師雲。長長出不得。又云。成佛成祖出不得。六道輪迴出不得。僧雲。未審出箇什麼不得。師雲。晝見日夜見星。僧雲。學人不會。師雲。妙高山色青又青。僧問。教中雲。而常處此菩提座。如何是座。師雲。老僧正坐大德正立。僧問。如何是大道。師雲。沒卻汝。僧問。諸佛師是誰。師雲。從無始劫來承誰覆蔭。僧師。未有諸佛已前作麼生。師雲。魯祖開堂亦與師僧東道西說。僧問。學人不據地時如何。師雲。汝向什麼處安身立命。僧雲。卻據地時如何。師雲。拕出死屍著。僧問。如何是異類。師雲。尺短寸長。僧問。如何是諸佛師。師雲。不可更拗直作曲邪。僧雲。請和尚向上說。師雲。闍梨眼瞎耳聾作麼。師遣一僧去問同參會和尚雲。和尚見南泉後如何。會默然。僧雲。和尚未見南泉已前作麼生。會雲。不可更別有也。僧迴舉似師。師示一偈曰。

Jingcen of Changsha in Hunan, titled Great Master Zhaoxian. He first lived at Luyuan as its first abbot. Afterward he had no fixed residence but responded to conditions and received things as they came, teaching on request, so the people of the time called him Venerable Changsha. He ascended the hall and said: "If I were always to hold up and extol the doctrine, the grass in the Dharma hall would be ten feet deep. I have no choice, so I tell you all: the whole world of the ten directions is the eye of a monk, the whole world of the ten directions is the entire body of a monk, the whole world of the ten directions is one's own radiance, the whole world of the ten directions is within one's own radiance, and in the whole world of the ten directions there is not one person who is not oneself. I often tell you all: the Buddhas of the three times together with all beings of the Dharma realm are the light of the great prajna. Before the light has arisen, where do you all rely? Before the light has arisen, there is not even news of Buddhas or sentient beings, so where would mountains, rivers and lands come from?" At that time a monk asked: "What is the eye of a monk?" The Master said: "Long, long, and cannot get out." He also said: "Becoming a Buddha or patriarch cannot get out, the cycle of six destinies cannot get out." The monk said: "I do not know what it is that cannot get out." The Master said: "Seeing the sun by day, seeing the stars by night." The monk said: "I do not understand." The Master said: "Wondrous High Mountain, the color is green and green." A monk asked: "The teachings say 'and always sits on this bodhi seat'; what is the seat?" The Master said: "The old monk sits properly, the great virtue stands properly." A monk asked: "What is the great Way?" The Master said: "It buries you." A monk asked: "Who is the teacher of the Buddhas?" The Master said: "Since beginningless eons, under whose shade have you been?" The monk said: "What was it like before there were Buddhas?" (The original text has 'monk's teacher'; it should follow 'the monk said'.) The Master said: "When Luzu opened his hall, he also talked east and west with the monks." A monk asked: "What is it when the student does not rely on the ground?" The Master said: "Where do you set your body and establish your life?" The monk said: "What about when I rely on the ground again?" The Master said: "Drag out the corpse." A monk asked: "What is the different kind?" The Master said: "A foot is short, an inch is long." A monk asked: "What is the teacher of the Buddhas?" The Master said: "One cannot again twist the straight into the crooked." The monk said: "Please speak, Master, of the upward matter." The Master said: "What are you doing with blind eyes and deaf ears?" The Master sent a monk to ask Venerable Hui, a fellow student: "What was the Venerable's state after seeing Nanquan?" Hui was silent. The monk said: "What about before the Venerable saw Nanquan?" Hui said: "There cannot be another." The monk went back and reported it to the Master. The Master showed a verse, saying:

百丈竿頭不動人雖然得入未為真

The man on top of a hundred-foot pole does not move; though he has entered, it is not yet true.

百丈竿頭須進步十方世界是全身

On top of the hundred-foot pole one must take a step forward; the world of the ten directions is the whole body.

僧問。只如百丈竿頭如何進步。師雲。朗州山澧州水。僧雲。請師道。師雲。四海五湖皇化裡。有客來謁。師召曰。尚書。其人應諾。師曰。不是尚書本命。對曰。不可離卻即今秖對別有第二主人。師曰。喚尚書作至尊得麼。彼雲。恁麼總不秖對時。莫是弟子主人否。師曰。非但秖對。與不秖對時。無始劫來是箇生死根本。有偈曰。

A monk asked: "How does one take a step forward on top of a hundred-foot pole?" The Master said: "The mountains of Langzhou, the waters of Lizhou." The monk said: "Please speak, Master." The Master said: "In the four seas and five lakes under imperial transformation." A guest came to visit. The Master called: "Minister." The man responded. The Master said: "That is not the Minister's original name." He replied: "I cannot leave this very response, and have another second master." The Master said: "Can one call the Minister the Supreme Honored One?" He said: "In that case, when I am not responding at all, is it not the disciple's master?" The Master said: "Not only when responding and not responding, but since beginningless eons it has been the root of birth and death." There is a verse saying:

學道之人不識真只為從來認識神

Students of the Way do not know the true, only because they have always recognized the spirit-consciousness.

無始劫來生死本痴人喚作本來身

It is the root of birth and death since beginningless eons, and fools call it the original body.

有秀才看佛名經問曰。百千諸佛但見其名。未審居何國土還化物也無。師曰。黃鶴樓崔顥題後秀才還曾題未。曰未曾。師曰。得閑題一篇何妨。僧問。南泉遷化向什麼處去。師雲。東家作驢西家作馬。僧雲。此意如何。師雲。要騎即騎要下即下。僧皓月問。天下善知識證三德涅槃未。師曰。大德問果上涅槃因中涅槃。曰問果上涅槃。師曰。天下善知識未證。曰為什麼未證。師曰。功未齊於諸聖。曰功未齊聖何為善知識。師曰。明見佛性亦得名為善知識。曰未審功齊何道名證大涅槃。師有偈曰。

A scholar who was reading the Buddha-Names Sutra asked: "Of the hundreds of thousands of Buddhas, one sees only their names; I do not know in which lands they dwell, or whether they transform beings." The Master said: "After Cui Hao inscribed a poem at Yellow Crane Tower, has the scholar inscribed one?" He said: "I have not." The Master said: "What harm in inscribing one when you have the leisure?" A monk asked: "Where did Nanquan go when he passed away?" The Master said: "In the east house he is a donkey, in the west house a horse." The monk said: "What is the meaning?" The Master said: "If you want to ride, ride; if you want to get off, get off." The monk Haoyue asked: "Have the good teachers of the world realized the nirvana of the three virtues?" The Master said: "Great Virtue, are you asking about the nirvana of the fruit or the nirvana of the cause?" He said: "I ask about the nirvana of the fruit." The Master said: "The good teachers of the world have not realized it." He said: "Why have they not realized it?" The Master said: "Their merit is not yet equal to the sages." He said: "If their merit is not equal to the sages, how are they good teachers?" The Master said: "Clearly seeing Buddha-nature may also be called a good teacher." He said: "I do not know when merit is equal to what path one is said to realize great nirvana." The Master had a verse saying:

摩訶般若照解脫甚深法

The illumination of maha-prajna, the liberation of the profound Dharma.

法身寂滅體三一理圓常

The Dharma body is a substance of stillness; the three and one, principle perfect and constant.

欲識功齊處此名常寂光

If you wish to know where merit is equal, this is called the light of eternal stillness.

又曰。果上三德涅槃已蒙開示。如何是因中涅槃。師曰。大德是。又問。教中說幻意是有邪。師曰。大德是何言歟。雲恁麼幻意是無邪。師曰。大德是何言歟。雲恁麼即幻意是不有不無邪。師又曰。大德是何言歟。雲如某三明盡不契於幻意。未審和尚如何。明教中幻意。師曰。大德信一切法不思議否。雲佛之誠言那敢不信。師曰。大德言信。二信之中是何信。雲如某所明二信之中是名緣信。師曰。依何教門得生緣信。大德雲。據華嚴雲。菩薩摩訶薩以無障無礙智慧。信一切世間境界。是如來境界。又華嚴雲。諸佛世尊悉知世法及諸佛法性無差別決定無二。又華嚴雲。佛法世間法。若見其真實一切無差別。師曰。大德所舉緣信教門甚有來處。聽老僧與大德明教中幻意。若人見幻本來真。是則名為見佛人。圓通法法無生滅。無滅無生是佛身。又問。蚯蚓斷為兩段兩頭俱動。佛性在阿那頭。師雲。動與不動是何境界。雲言不幹典非智者所談。只如和尚言。動與不動是何境界。出自何經。師曰。灼然言不幹典非智者所談。大德豈不見首楞嚴經云。當知十方無邊不動虛空。並其動搖地水火風均名六大。性真圓融皆如來藏本無生滅。師有偈雲。

He also said: "The nirvana of the three virtues of the fruit I have already been shown; what is the nirvana of the cause?" The Master said: "Great Virtue is." He asked again: "The teachings say that illusory intention exists, is that so?" The Master said: "What are you saying, Great Virtue?" He said: "Then is illusory intention nonexistent?" The Master said: "What are you saying, Great Virtue?" He said: "Then is illusory intention neither existent nor nonexistent?" The Master said again: "What are you saying, Great Virtue?" He said: "As for me, my three kinds of clarity do not at all accord with illusory intention; I do not know how the Venerable explains the illusory intention in the teachings?" The Master said: "Does Great Virtue believe that all dharmas are inconceivable?" He said: "The Buddha's sincere words, how would I dare not believe?" The Master said: "Great Virtue says he believes; of the two kinds of faith, which faith is it?" He said: "As I understand, of the two kinds of faith, it is called faith by conditions." The Master said: "Relying on which teaching gate does faith by conditions arise?" Great Virtue said: "According to the Avatamsaka: a bodhisattva-mahasattva, with unobstructed wisdom, believes that all worldly realms are the realm of the Tathagata. Also the Avatamsaka says: all Buddhas and World-Honored Ones fully know that worldly dharmas and the nature of the Buddha-dharmas are without difference, certainly not two. Also the Avatamsaka says: Buddha-dharma and worldly dharma, if one sees their true reality, are all without difference." The Master said: "The teaching gate of faith by conditions that Great Virtue cites has indeed a source. Let this old monk explain for Great Virtue the illusory intention in the teachings. If one sees illusion as originally true, that is called a person who sees the Buddha. Perfectly penetrating, dharma after dharma has no arising or ceasing; no ceasing and no arising is the Buddha's body." He also asked: "A worm is cut into two pieces and both ends move; in which end is Buddha-nature?" The Master said: "What realm are moving and not moving?" He said: "Words that do not concern the scriptures are not what the wise discuss. As for the Venerable's saying 'what realm are moving and not moving,' from what sutra does it come?" The Master said: "Indeed, words that do not concern the scriptures are not what the wise discuss. Great Virtue, have you not seen the Surangama Sutra say: know that the boundless immovable space of the ten directions, together with the moving earth, water, fire and wind, are all called the six great elements. The nature is true and perfectly fused, all being the Tathagata-garbha, originally without arising or ceasing." The Master had a verse saying:

最甚深最甚深法界人身便是心

Most profound, most profound, the Dharma realm and the human body are just mind.

迷者迷心為眾色悟時剎境是真心

The deluded take the mind as many forms; when awakened, the lands and realms are the true mind.

身界二塵無實相分明達此號知音

The body and realm, these two dusts, have no real mark; one who clearly penetrates this is called a true friend.

又問。如何是陀羅尼。師指禪床右邊曰。遮箇師僧卻誦得。又問。別有人誦得否。又指禪床左邊曰。遮箇師僧亦誦得。雲某甲為什麼不聞。師曰。大德豈不聞道。真誦無響真聽無聞。雲恁麼則音聲不入法界性也。師曰。離色求觀非正見。離聲求聽是邪聞。雲如何不離色是正見。不離聲是真聞。師乃有偈曰。

He asked again: "What is a dharani?" The Master pointed to the right side of the Chan bed and said: "This monk can recite it." He asked again: "Is there another who can recite it?" He pointed to the left side of the Chan bed and said: "This monk can recite it too." He said: "Why do I not hear it?" The Master said: "Great Virtue, have you not heard it said: true reciting has no sound, true hearing has no hearing." He said: "In that case, sound does not enter the Dharma realm nature?" The Master said: "To seek to see apart from form is not right view, to seek to hear apart from sound is wrong hearing." He said: "Why is it right view not to be apart from form, and true hearing not to be apart from sound?" The Master then spoke a verse:

滿眼本非色滿耳本非聲

Filling the eye is originally not form, filling the ear is originally not sound.

文殊常觸目觀音塞耳根

Manjusri constantly touches the eye, Avalokitesvara plugs the ear-root.

會三元一體達四本同真

Meeting the three origins as one body, penetrating the four roots as the same truth,

堂堂法界性無佛亦無人

The majestic Dharma realm nature has no Buddha and no person.

僧問。南泉雲。貍奴白牯卻知有。三世諸佛不知有。為什麼三世諸佛不知有。師曰。未入鹿苑時猶較些子。僧曰。貍奴白牯為什麼卻知有。師曰。汝爭怪得伊。僧問。和尚繼嗣何人。師曰。我無人得繼嗣。僧曰。還參學也無。師曰。我自參學。僧曰。師意如何。師有偈曰。

A monk asked: "Nanquan said that the cat and the white ox know it, but the Buddhas of the three times do not know it. Why do the Buddhas of the three times not know it?" The Master said: "Before entering Luyuan, it was a bit better." The monk said: "Why do the cat and the white ox know it?" The Master said: "How can you blame them?" A monk asked: "Whom does the Venerable succeed?" The Master said: "I have no one to succeed." The monk said: "Did you also study with teachers?" The Master said: "I studied by myself." The monk said: "What is the Master's intention?" The Master had a verse saying:

虛空問萬象萬象答虛空

Space asks the myriad forms, and the myriad forms answer space.

誰人親得聞木叉丱角童

Who personally gets to hear it? A boy with a topknot who keeps the precepts.