Jingde Record of the Transmission of the Lamp, Fascicle Twelve

作有義事是惺悟心(義謂義理非謂仁義恩義意明。凡所作為先詳利害。須有所以當於道理然後行之。方免同惛醉顛狂之人也。就佛法中有三種義。即可為之。一資益色身之事。謂衣食醫藥房舍等世間義也。二資益法身。謂戒定慧六波羅蜜等第一義也。三弘正法利濟群生也。乃至為法諸餘緣事通世出世也)作無義事是狂亂心(謂凡所作為若不緣上三般事。即名無義也。是狂亂者。且如世間醉人狂人。所往不揀處所。所作不量是非。今既不擇有何義利。但縱情妄念要為即為。故如狂也。上四句述業因也。下四句述受果報雲)狂亂隨情念臨終被業牽(既隨妄念欲作即作。不以悟理之智揀擇是非。猶如狂人。故臨終時於業道。被業所引受當來報。故涅槃經云。無明郎主貪愛魔王。役使身心策如僮僕)惺悟不由情臨終能轉業(情中欲作而察理不應即須便止。情中不欲作而照理相應即須便作。但由是非之理。不由愛惡之情。即臨命終時業不能繫。隨意自在。天上人間也。通而言之。但朝暮之間所作。被情塵所牽。即臨終被業所牽而受生。若所作所為由於覺智。不由情塵。即臨終由我自在而受生。不由業也。當知欲驗臨終受生自在不自在。但驗尋常行心於塵境自由不自由)。

Doing what has meaning is the mind that is awake and alert (meaning here is principle, not righteousness or kindness. It means: for whatever one does, first examine the benefit and harm, there must be a reason and accord with principle, and only then do it, so as to avoid being like one who is confused, drunk or mad. In the Buddha Dharma there are three kinds of meaning, which may then be done: first, matters that benefit the form body, namely clothing, food, medicine, housing and the like, the worldly meaning; second, matters that benefit the Dharma body, namely the precepts, concentration, wisdom, the six paramitas and the like, the ultimate meaning; third, spreading the right Dharma and benefiting sentient beings. And also other conditions and matters for the sake of the Dharma, whether worldly or supramundane). Doing what has no meaning is the mind that is mad and confused (that is, whatever one does that is not related to the three kinds above is called without meaning. “Mad and confused” means: like worldly drunkards and madmen, who go wherever without choosing the place and do what they do without weighing right and wrong. Now, not choosing what is meaningful or beneficial, simply indulging feelings and deluded thoughts, doing what one wants to do, one is like a madman. The four lines above describe the cause of karma. The four lines below describe receiving the result:) Mad and confused, following feelings and thoughts, at the end of life one is dragged by karma (since one follows deluded thoughts and does what one wants, and does not use the wisdom that awakens to principle to discern right and wrong, one is like a madman, and so at the end of life on the path of karma one is led by karma and receives future retribution. Therefore the Nirvana Sutra says: Ignorance is the lord, craving the demon king, who drive the body and mind and whip them like servants). Awake and alert, not following feelings, at the end of life one can transform karma (when feeling wants to do something but one observes that principle does not accord, one must stop at once; when feeling does not want to do something but one reflects that it accords with principle, one must do it at once. If one acts only by the principle of right and wrong and not by the feelings of love and hate, then at the end of life karma cannot bind, and one is free at will in heaven or the human world. Speaking in general: if what one does morning and evening is pulled by the dust of feelings, then at the end of life one is pulled by karma and takes birth. If what one does comes from awakened wisdom and not from the dust of feelings, then at the end of life one takes birth freely by oneself and not by karma. It should be known that to test whether one will be free in taking birth at death, one need only test whether, in ordinary practice of the mind, one is free amid the dust of objects).

師上堂曰。祖師心印此日全提。去即印住住即印破。只如不去不住。印即是不印即是。眾中還有道得者麼。時有盧陂長老問曰。學人有鐵牛之機。請師不搭印。師曰。慣釣鯨鯢澄巨浸。卻嗟蝸步𩥇泥沙。盧陂擬進語。師以拂子驀口打乃曰。記得前語麼。盧陂曰。記得。師曰。試舉看。盧陂欲開口。師又打一拂。上堂謂眾曰。夫參學眼目臨機直須大用見前。莫自拘於小節。設使言前薦得。猶是滯殼迷封。縱然句下精通。未免觸途狂見。觀汝諸人。從前依他學解迷昧兩蹊。而今與汝一齊掃卻。箇箇作大師子兒。吒呀地哮吼一聲壁立千仞。誰敢正眼覷著。若覷著即瞎卻渠眼。問師唱誰家曲。宗風嗣阿誰。師曰。超然逈出威音外。翹足徒勞讚底沙。

The master ascended the hall and said: “The mind-seal of the patriarchs is fully raised today. If it goes, the seal is stamped and fixed; if it stays, the seal is broken. If it neither goes nor stays, the seal is right, and no seal is right. Is there anyone in the assembly who can say it?” At that time Elder Lupi asked: “This student has the key of the iron ox; please do not stamp me with a seal, Master.” The master said: “Used to fishing for whales to clear a great pool, I only sigh at the snail's pace tripping in mud and sand.” (In the base text one character is to be read as “ji,” to stumble.) Lupi was about to speak further, and the master struck him on the mouth with his whisk and said: “Do you remember the earlier words?” Lupi said: “I remember.” The master said: “Try to say them.” Lupi was about to open his mouth, and the master struck him with the whisk again. Ascending the hall, he addressed the assembly: “For the eye of a student, at the moment of opportunity one must bring great function directly to the fore, and not bind oneself with small details. Even if you get it before words are spoken, you are still stuck in the shell and lost in the seal. Even if you are thoroughly versed beneath the phrase, you cannot avoid mad views on the road. Looking at all of you, you have relied on others for learning and understanding, lost in two ruts, and now I sweep them away for you all together. Let each of you be a young lion, roar with a loud cry, a wall standing a thousand fathoms. Who dares look at it directly? If anyone looks at it, I will blind his eyes.” A monk asked: “Whose song does the master sing, and whose tradition does he inherit?” The master said: “Transcending far beyond the sound of Bhishmagarjitasvara, raising the foot is useless praise for the sands at the bottom.”

吉州青原山行思禪師法嗣

Dharma heirs of Chan Master Xingsi of Mount Qingyuan in Jizhou

第一世一人南嶽石頭希遷大師(一人見錄)

First generation, one person: Great Master Shitou Xiqian of Nanyue (one person recorded)

第二世二十一人南嶽石頭希遷大師法嗣二十一人荊州天皇寺道悟禪師

Second generation, twenty-one persons. Twenty-one Dharma heirs of Great Master Shitou Xiqian of Nanyue: Chan Master Daowu of Tianhuang Monastery in Jingzhou

京兆尸利禪師

Chan Master Shili of Jingzhao

鄧州丹霞山天然禪師

Chan Master Tianran of Mount Danxia in Dengzhou

潭州招提寺慧朗禪師

Chan Master Huilang of Zhaoti Monastery in Tanzhou

長沙興國寺振朗禪師

Chan Master Zhenlang of Xingguo Monastery in Changsha

澧州藥山惟儼禪師

Chan Master Weiyan of Yaoshan in Lizhou

潭州大川和尚

The Venerable Dachuan of Tanzhou

汾州石樓和尚

The Venerable Shilou of Fenzhou

鳳翔法門寺佛陀和尚

The Venerable Fotuo of Famen Monastery in Fengxiang

潭州華林和尚

The Venerable Hualin of Tanzhou

潮州大顛和尚

The Venerable Dadian of Chaozhou

潭州長髭曠禪師

Chan Master Kuang of Changzi in Tanzhou

水空和尚(已上一十三人見錄)

The Venerable Shuikong (the above thirteen persons are recorded)

寶通禪師

Chan Master Baotong

海陵大辯禪師

Chan Master Dabian of Hailing

渚涇和尚

The Venerable Zhujing

衡州道詵禪師

Chan Master Daoshen of Hengzhou

漢州常清禪師

Chan Master Changqing of Hanzhou

福州碎石和尚

The Venerable Suishi of Fuzhou

商州商嶺和尚

The Venerable Shangling of Shangzhou

常州義興和尚(已上八人無機緣語句不錄)

The Venerable Yixing of Changzhou (the above eight persons have no encounter dialogues and are not recorded)

第三世二十三人荊州天皇道悟禪師法嗣一人澧州龍潭崇信禪師(一人見錄)

Third generation, twenty-three persons. One Dharma heir of Chan Master Daowu of Tianhuang in Jingzhou: Chan Master Chongxin of Longtan in Lizhou (one person recorded)

鄧州丹霞山天然禪師法嗣七人京兆翠微無學禪師

Seven Dharma heirs of Chan Master Tianran of Mount Danxia in Dengzhou: Chan Master Wuxue of Cuiwei in Jingzhao

丹霞山義安禪師

Chan Master Yi'an of Mount Danxia

吉州性空禪師

Chan Master Xingkong of Jizhou

本童和尚

The Venerable Bentong

米倉和尚(已上五人見錄)

The Venerable Micang (the above five persons are recorded)

揚州六合大隱禪師

Chan Master Dayin of Liuhe in Yangzhou

丹霞山慧勤禪師(已上二人無機緣語句不錄)

Chan Master Huiqin of Mount Danxia (the above two persons have no encounter dialogues and are not recorded)

藥山惟儼和尚法嗣十人潭州道吾山圓智禪師

Ten Dharma heirs of the Venerable Weiyan of Yaoshan: Chan Master Yuanzhi of Mount Daowu in Tanzhou

潭州雲巖曇晟禪師

Chan Master Tansheng of Yunyan in Tanzhou