景德傳燈錄 24.4

24.4

昇州清涼院文益禪師餘杭人也。姓魯氏。七歲依新定智通院全偉禪師落髮。弱齡稟具於越州開元寺。屬律匠希覺師盛化于明州鄮山育王寺。師往預聽習究其微旨。復傍探儒典遊文雅之場。覺師目為我門之遊夏也。師以玄機一發雜務俱捐。振錫南邁抵福州長慶法會。雖緣心未息而海眾推之。尋更結侶擬之湖外。既行值天雨忽作溪流暴（蒲報切）漲。暫寓城西地藏院因參琛和尚。琛問曰。上座何往。師曰。邐迤行脚去。曰行脚事作麼生。師曰不知。曰不知最親切。師豁然開悟。與同行進山主等四人。因投誠咨決悉皆契會。次第受記各鎮一方。師獨於甘蔗洲卓庵。因議留止。進師等以江表叢林欲期歷覽。命師同往。至臨川州牧請住崇壽院。初開堂日中坐茶筵未起。四眾先圍繞法座。時僧正白師曰。四眾已圍繞和尚法座了。師曰。眾人却參真善知識。少頃升座。大眾禮請訖。師謂眾曰眾人既盡在此。山僧不可無言。與大眾舉一古人方便。珍重便下座。時有僧出禮拜。師曰。好問著。僧方申問次。師曰。長老未開堂不答話。子方上座自長慶來。師舉先長慶稜和尚偈而問曰。作麼生是萬象之中獨露身。子方舉拂子。師曰。恁麼會又爭得。曰和尚尊意如何。師曰。喚什麼作萬象。曰古人不撥萬象。師曰。萬象之中獨露身。說什麼撥不撥。子方豁然悟解述偈投誠。自是諸方會下有存知解者翕然而至。始則行行如也。師微以激發。皆漸而服膺。海參之眾常不減千計。師上堂大眾立久。乃謂之曰。只恁麼便散去。還有佛法也無。試說看。若無又來遮裏作麼。若有大市裏人聚處亦有。何須到遮裏。諸人各曾看還源觀百門義海華嚴論涅槃經。諸多策子阿那箇教中有遮箇時節。若有試舉看。莫是恁麼經裏有恁麼語是此時節麼。有什麼交涉。所以微言滯於心首。常為緣慮之場。實際居於目前。翻為名相之境。又作麼生得翻去。若也翻去又作麼生得正去。還會麼。莫只恁麼念策子。有什麼用處。僧問。如何披露則得與道相應。師曰。汝幾時披露即與道不相應。問六處不知音時如何。師曰。汝家眷屬一群子。師又曰。作麼生會。莫道恁麼來問便是不得汝道。六處不知音。眼處不知音。耳處不知音。若也根本是有爭解無得。古人道。離聲色著聲色。離名字著名字。所以無想天修得經八萬大劫。一朝退墮諸事儼然。蓋為不知根本真實。次第修行三生六十劫。四生一百劫。如是直到三祇果滿。他古人猶道。不如一念緣起無生超彼三乘權學等見。又道彈指圓成八萬門。剎那滅却三祇劫。也須體究。若如此用多少氣力。僧問。指即不問如何是月。師曰。阿那箇是汝不問底指。又僧問。月即不問如何是指。師曰月。曰學人問指。和尚為什麼對月。師曰。為汝問指。江南國主重師之道。迎入住報恩禪院。署淨慧禪師。師上堂謂眾曰。古人道。我立地待汝覯去。山僧如今坐地待汝覯去。還有道理也無。那箇親那箇疎。試裁斷看。問洪鍾才繫大眾雲臻請師如是。師曰。大眾會何似汝會。問如何是古佛家風。師曰。什麼處看不足。問十二時中如何行履即得與道相應。師曰。取捨之心成巧偽。問古人傳衣當記何人。師曰。汝什麼處見古人傳衣。問十方賢聖皆入此宗。如何是此宗。師曰。十方賢聖皆入。問如何是佛向上人。師曰。方便呼為佛。問聲色兩字什麼人透得。師却謂眾曰。諸上座。且道遮箇僧還透得也未。若會此問處透聲色即不難。問求佛知見何路最徑。師曰。無過此。問瑞草不凋時如何。師曰。謾語。問大眾雲集請師頓決疑網。師曰。寮舍內商量茶堂內商量。問雲開見日時如何。師曰。謾語真箇。問如何是沙門所重處。師曰。若有纖毫所重即不名沙門。問千百億化身於中如何是清淨法身。師曰。總是。問簇簇上來師意如何。師曰。是眼不是眼。問全身是義請師一決。師曰。汝義自破。問如何是古佛心。師曰。流出慈悲喜捨。問百年暗室一燈能破。如何是一燈。師曰。論什麼百年。問如何是正真之道。師曰。一願也教汝行二願也教汝行。問如何是一真之地。師曰。地則無一真。曰如何卓立。師曰。轉無交涉。問如何是古佛。師曰。即今也無嫌處。問十二時中如何行履。師曰。步步踏著。問古鏡未開如何顯照。師曰。何必再三。問如何是諸佛玄旨。師曰。是汝也有。問承教有言。從無住本立一切法。如何是無住本。師曰。形興未質名起未名。問亡僧衣眾僧唱。祖師衣什麼人唱。師曰。汝唱得亡僧什麼衣。問蕩子還鄉時如何。師曰。將什麼奉獻。曰無有一物。師曰。日給作麼生。師後遷住清涼。上堂示眾曰。出家人但隨時及節。便得寒即寒熱即熱。欲知佛性義當觀時節因緣。古今方便不少。不見石頭和尚因看肇論云。會萬物為己者。其唯聖人乎。他家便道。聖人無己靡所不己。有一片言語喚作參同契。末上云。竺土大僊心無過此語也。中間也只隨時說話。上座今欲會萬物為己去。蓋為大地無一法可見。他又囑人云。光陰莫虛度。適來向上座道。但隨時及節便得。若也移時失候。即是虛度光陰。於非色中作色解。上座於非色中作色解。即是移時失候。且道色作非色解。還當不當。上座若恁麼會便是沒交涉。正是癡狂兩頭走有什麼用處。上座但守分隨時過好珍重。問如何是清涼家風。師曰。汝到別處但道到清涼來。問如何得諸法無當去。師曰。什麼法當著上座。曰爭奈日夕何。師曰。閑言語。問觀身如幻化觀內亦復然時如何。師曰。還得恁麼也無。問要急相應唯言不二。如何是不二之言。師曰。更添些子得麼。問如何是法身。師曰。遮箇是應身。問如何是第一義。師曰。我向汝道是第二義。師問修山主。毫氂有差天地懸隔。兄作麼生會。修曰。毫氂有差天地懸隔。師曰。恁麼會又爭得。修曰。和尚如何。師曰。毫氂有差天地懸隔。修便禮拜（東禪齊拈云。山主恁麼秖對。為什麼不肯。及乎再請益。法眼亦只恁麼道。便得去。且道疑訛在什麼處。若看得透。道上坐有來由）師與悟空禪師向火拈起香匙問悟空云。不得喚作香匙。兄喚作什麼。悟空云。香匙。師不肯。悟空却後二十餘日方明此語（東禪齊拈云。叢林中總道。悟空好語。法眼須有此語。若恁麼會還夢見也未。除此外別作麼生會法眼意。上坐既不喚作香匙。喚作什麼。別下一轉子看。要知上坐平生眼）因僧齋前上參。師以手指簾。時有二僧同去捲簾。師曰。一得一失（東禪齊拈云。上坐且作麼生會。有云。為伊不明旨。便去捲簾。亦有道指者即會。不指而去者即失。恁麼會還可不可。既不許恁麼會。且問上坐阿那箇得阿那箇失）因雲門問僧。什麼處來。云江西來。雲門云。江西一隊老宿寱語住也未。僧無對。僧問師。不知雲門意作麼生。師曰。大小雲門被遮僧勘破。師問僧。什麼處來。曰道場來。師曰。明合暗合。僧無語。師令僧取土添蓮盆。僧取土到。師曰。橋東取橋西取。曰橋東取。師曰是真實是虛妄。師問僧。什麼處來。曰報恩來。師曰。眾僧還安否。曰安。師曰。喫茶去。師問僧。什麼處來。曰泗州禮拜大聖來。師曰。今年出塔否。曰出。師却問傍僧曰。汝道伊到泗州不到。師問寶資長老。古人道。山河無隔礙光明處處透。作麼生是處處透底光。資曰。東畔打羅聲（歸宗柔別云和尚擬隔礙）師指竹問僧。還見麼。曰見。師曰。竹來眼裏眼到竹邊。僧曰總不恁麼（法燈別云。當時但擘眼向師。歸宗別云。和尚只是不信某甲）有俗士獻師畫障子。師看了問曰。汝是手巧心巧。曰心巧。師曰。那箇是汝心。俗士無對（歸宗代云。某甲今日却成容易）僧問。如何是第二月。師曰。森羅萬象。曰如何是第一月。師曰。萬象森羅師緣被於金陵。三坐大道場朝夕演旨。時諸方叢林咸遵風化。異域有慕其法者涉遠而至。玄沙正宗中興於江表。師調機順物斥滯磨昏。凡舉諸方三昧。或入室呈解。或叩激請益。皆應病與藥隨根悟入者不可勝紀。以周顯德五年戊午七月十七日示疾。國主親加禮問。閏月五日剃髮沐身告眾訖跏趺而逝。顏貌如生。壽七十有四。臘五十四。城下諸寺院具威儀迎引。公卿李建勳已下素服奉全身於江寧縣丹陽鄉起塔。諡大法眼禪師。塔曰無相。嗣子天台山德韶（吳越國師）文遂（江南國導師）慧炬（高麗國師）等一十四人。先出世並為王侯禮重。次龍光泰欽等四十九人。後開法各化一方。如本章敘之。後因門人行言署玄覺導師。請重諡大智藏大導師。三處法集及著偈頌真讚銘記詮注等凡數萬言。學者繕寫傳布天下。

Chan Master Wenyi of the Qingliang Monastery in Shengzhou was a native of Yuhang, whose secular surname was Lu. At the age of seven, he had his head shaved under Chan Master Quanwei of the Zhitong Monastery in Xinding. At a young age, he received full ordination at Kaiyuan Monastery in Yuezhou. It happened that the Vinaya master Xijue was widely propagating the teachings at the King Aśoka Monastery on Mount Mao in Mingzhou; the Master went there to attend and study, investigating its subtle purports. Furthermore, he engaged extensively in the Confucian classics, roaming through the arena of literary refinement. Master Jue regarded him as the Yan and Xia of his own school.

The Master, once the mysterious trigger was set off, abandoned all sundry affairs. Shaking his mendicant staff, he traveled south and arrived at the Dharma assembly of Changqing in Fuzhou. Although his grasping mind was not yet extinguished, the monastic assembly held him in high esteem. Soon, he formed a companionship with others intending to head beyond the lakes. Having departed, it happened that rain suddenly fell and the mountain torrents swelled violently. He lodged temporarily at the Dizang Monastery west of the city, and thereupon called upon Master Chen.

Chen asked, "Where is the sthavira heading?"
The Master said, "Wandering step by step on foot."
[Chen] asked, "What is this matter of walking on foot like?"
The Master said, "I do not know."
[Chen] said, "Not knowing is the most intimate."
The Master was thoroughly and suddenly enlightened.

Together with his companions, Abbot Jin and others—four people in all—he laid bare his sincerity and requested determinations, and all reached agreement and realization. They received predictions in sequence, each to preside over a region. The Master alone erected a hermitage at Ganchezhou, intending to settle and remain there. Master Jin and the others, wishing to travel and view the monasteries of the region south of the Yangtze, asked the Master to go along. Arriving at Linchuan, the prefect invited him to reside at Chongshou Monastery.

On the initial day of opening the hall, the tea reception was seated at midday and had not yet risen, when the fourfold assembly first surrounded the Dharma seat. At that time, the Monastic Prefect said to the Master, "The fourfold assembly has already surrounded the Upādhyāya’s Dharma seat."
The Master said, "The assembly should instead call upon a true kalyāṇamitra."
After a short while, he ascended the seat. The great assembly concluded their salutations and requests, and the Master addressed the assembly, saying, "Since everyone is fully gathered here, this mountain monk cannot remain without words. I shall cite for the great assembly an expedient means of the ancients. Take care!" Then he stepped down from the seat.

At that time, a monk came forward, bowed, and the Master said, "A fine question!" Just as the monk was putting forward his inquiry, the Master said, "The elder has not opened the hall and does not answer questions."

Sthavira Zifang came from Changqing. The Master cited a verse of the former Upādhyāya Leng of Changqing and asked, "What is 'within the myriad forms, the solitary body is revealed'?"
Zifang raised his whisk.
The Master said, "How can understanding it like this do?"
[Zifang] said, "What is the Upādhyāya's venerable opinion?"
The Master said, "What do you call myriad forms?"
[Zifang] said, "The ancients did not push away the myriad forms."
The Master said, "Within the myriad forms the solitary body is revealed—why speak of pushing away or not pushing away?"
Zifang was thoroughly awakened and attained comprehension; he presented a verse and laid bare his sincerity.

From this point onward, those who retained intellectual understanding under the assemblies of various quarters gathered to him in droves. Initially, they were unbending and obstinate; the Master mildly stimulated them, and all gradually yielded and took it to heart. The visiting congregation never numbered fewer than a thousand.

The Master ascended the hall. The great assembly stood for a long time, whereupon he said to them, "Just dispersing like this—is there still the Buddha Dharma or not? Try to speak and see! If there is none, what are you doing coming here? If there is, it is also present in the great marketplace where crowds gather; what need is there to come here? You have each read the *Huanyuan guan*, the *Baimen yihai*, the *Huayan lun*, the *Nirvāṇa Sūtra*, and many such booklets—in which teaching is there this juncture? If there is, try to cite it and see! Could it be that in such a sūtra there are such words, and that this is this juncture? What connection does it have? Therefore, subtle words stagnate in the forefront of the mind, constantly becoming a field for conceptual deliberation; the boundary of reality dwells right before the eyes, turning instead into an object of names and characteristics. Moreover, how can one manage to turn it around? If you turn it around, how can you manage to make it right? Do you understand yet? Do not merely recite booklets like this—what use is there in it?"

A monk asked, "How may one disclose [it] so as to accord with the Way?"
The Master said, "At what time do you disclose [it] that it does not accord with the Way?"

[A monk] asked, "How is it when the six sense-fields do not recognize the sound?"
The Master said, "A whole herd of family kin of yours."
The Master also said, "How do you understand? Do not say that merely coming to ask like this is not permissible; you say 'the six sense-fields do not recognize the sound'—the eye field does not recognize the sound, the ear field does not recognize the sound. If fundamentally it exists, how can it be understood as not existing? The ancients said, 'Detaching from sound and form, one clings to sound and form; detaching from names and words, one clings to names and words.' Therefore, cultivation in the Heaven of Non-conception lasts through eighty thousand great kalpas, yet once one falls back and regresses, all matters remain just as before. This is entirely because of not knowing the fundamental reality. Cultivating in sequence for three lifetimes and sixty kalpas, four lifetimes and a hundred kalpas, and so forth right up to the fulfillment of the fruit over three incalculable kalpas—even so, an ancient person still said, 'It does not compare to a single thought of conditioned arising being non-arisen, which surpasses the views of those provisional students of the three vehicles and the like.' He also said, 'In the snap of a finger, eighty thousand gates are perfectly realized; in an instant, three incalculable kalpas are extinguished.' You must also investigate this through personal experience. If it is like this, how much energy is spent?"

A monk asked, "Leaving aside the finger for now, what is the moon?"
The Master said, "Which is the finger that you do not ask about?"
Another monk asked, "Leaving aside the moon for now, what is the finger?"
The Master said, "The moon."
[The monk] said, "The student asked about the finger; why did the Upādhyāya answer with the moon?"
The Master said, "Because you asked about the finger."

The ruler of the Southern Tang esteemed the Master's Way, welcoming him to reside at the Bao'en Chan Monastery, and bestowed on him the title of Chan Master Jinghui. The Master ascended the hall and addressed the assembly, saying, "The ancients said, 'I stand on the ground waiting for you to see it.' This mountain monk now sits on the ground waiting for you to see it. Is there principle or not? Which is close and which is distant? Try to judge and decide!"

[A monk] asked, "The great bell has just sounded, and the assembly gathers like clouds; we ask the Master to be like this."
The Master said, "How does the assembly's understanding compare to your understanding?"

[A monk] asked, "What is the house style of the ancient Buddhas?"
The Master said, "In what place have you not seen enough?"

[A monk] asked, "How should one conduct oneself during the twelve hours of the day so as to accord with the Way?"
The Master said, "The mind of taking and discarding turns into clever fabrication."

[A monk] asked, "When the ancients transmitted the robe, whom should it be recorded to?"
The Master said, "In what place did you see the ancients transmit the robe?"

[A monk] asked, "The worthy and holy of the ten directions all enter this school. What is this school?"
The Master said, "The worthy and holy of the ten directions all enter."

[A monk] asked, "What is a person who transcends the Buddhas?"
The Master said, "Conveniently called a Buddha."

[A monk] asked, "What sort of person can penetrate the two words 'sound and form'?"
The Master turned and said to the assembly, "Venerable elders, tell me, has this monk penetrated them yet or not? If you understand the point of this question, then penetrating sound and form is not difficult."

[A monk] asked, "Seeking the vision and knowledge of the Buddha, which path is the most direct shortcut?"
The Master said, "None surpasses this."

[A monk] asked, "How is it when the auspicious grass does not wither?"
The Master said, "Deceitful words."

[A monk] asked, "The great assembly gathers like clouds; we ask the Master to immediately cut through the net of doubts."
The Master said, "Consult inside the dormitory; consult inside the tea hall."

[A monk] asked, "How is it when the clouds part and the sun is seen?"
The Master said, "Deceitful words, truly."

[A monk] asked, "What is the place held in esteem by a śramaṇa?"
The Master said, "If there is the slightest fine hair held in esteem, one is not named a śramaṇa."

[A monk] asked, "Among the hundreds of thousands of millions of transformation bodies, what is the pure Dharmakāya?"
The Master said, "All of them are."

[A monk] asked, "Gathering together and coming forward—what is the Master's intention?"
The Master said, "It is an eye, it is not an eye."

[A monk] asked, "The whole body is meaning; we ask the Master to settle it once and for all."
The Master said, "Your meaning destroys itself."

[A monk] asked, "What is the mind of the ancient Buddhas?"
The Master said, "Flowing forth loving-kindness, compassion, sympathetic joy, and equanimity."

[A monk] asked, "A room dark for a hundred years can be dispelled by a single lamp. What is the single lamp?"
The Master said, "Why discuss a hundred years?"

[A monk] asked, "What is the correct and true Way?"
The Master said, "A first vow also instructs you to practice; a second vow also instructs you to practice."

[A monk] asked, "What is the ground of the One True?"
The Master said, "In the ground, there is no One True."
[The monk] asked, "How can it stand preeminent?"
The Master said, "All the more has it no connection."

[A monk] asked, "What is an ancient Buddha?"
The Master said, "Even right now, there is nothing objectionable."

[A monk] asked, "How should one conduct oneself during the twelve hours of the day?"
The Master said, "Step by step tread upon it."

[A monk] asked, "Before the ancient mirror is opened, how does it manifestly illuminate?"
The Master said, "Why is there need for again and again?"

[A monk] asked, "What is the mysterious purport of all the Buddhas?"
The Master said, "You have it too."

[A monk] asked, "Receiving the teaching, it is said: 'From the foundation of non-abiding, all dharmas are established.' What is the foundation of non-abiding?"
The Master said, "Form arises before taking substance; name emerges before being named."

[A monk] asked, "The deceased monk's robe is chanted by the assembly of monks. Who chants the ancestral master's robe?"
The Master said, "What robe of the deceased monk can you chant?"

[A monk] asked, "How is it when the prodigal son returns to his native village?"
The Master said, "What will you present as an offering?"
[The monk] said, "There is not a single thing."
The Master said, "How will daily provisions be managed?"

The Master later moved to reside at Qingliang. He ascended the hall and instructed the assembly, saying, "Those who have left home simply need to follow the seasons and accord with the junctures, then when it is cold, it is cold; when it is hot, it is hot. If you wish to know the meaning of Buddha-nature, you should observe the causes and conditions of the seasons and junctures. From ancient to modern times, expedient means have not been few. Have you not seen Master Shitou who, due to reading the *Zhaolun*, which says: 'One who integrates the myriad things as oneself—is this not only the sage?', thereupon said: 'The sage has no self, yet there is nothing that is not himself'? He had a passage of words called the *Sandokai*, which concludes with: 'The mind of the Great Immortal of India does not surpass these words.' In between, he also only spoke according to the times. Sthaviras, now wishing to integrate the myriad things as oneself, it is because throughout the great earth there is not a single dharma to be seen. He also admonished people, saying: 'Do not spend the time in vain.' Just now I said to you sthaviras: simply following the seasons and according to the junctures will do. If you shift the time and miss the season, this is spending the time in vain. Within non-matter to form an understanding of matter—sthaviras, within non-matter to form an understanding of matter is precisely shifting the time and missing the season. And tell me, does taking matter as non-matter hit the mark or not? If you sthaviras understand in this way, there is simply no connection; it is precisely madly running to both extremes—what use is there? You sthaviras just keep to your lot and pass the time according to the seasons. Take care!"

[A monk] asked, "What is the house style of Qingliang?"
The Master said, "When you go to other places, simply say that you came to Qingliang."

[A monk] asked, "How can all dharmas be without opposition?"
The Master said, "What dharma opposes you, sthavira?"
[The monk] said, "What can be done about day and night?"
The Master said, "Idle words."

[A monk] asked, "How is it when one contemplates the body as illusory and transformative, and contemplates the interior likewise?"
The Master said, "Can it still be like that or not?"

[A monk] asked, "For immediate accord, one speaks only of non-duality. What are words of non-duality?"
The Master said, "Can a little bit more be added?"

[A monk] asked, "What is the Dharmakāya?"
The Master said, "This one is the Saṃbhogakāya/Nirmāṇakāya."

[A monk] asked, "What is the primary truth?"
The Master said, "What I say to you is the secondary truth."

The Master asked Abbot Xiu, "'A hair's breadth of difference, and heaven and earth are set apart.' How does the elder brother understand this?"
Xiu said, "A hair's breadth of difference, and heaven and earth are set apart."
The Master said, "How can understanding it like this do?"
Xiu said, "What about the Upādhyāya?"
The Master said, "A hair's breadth of difference, and heaven and earth are set apart."
Xiu then bowed. (Dongchan Qi commented: "When the mountain abbot responded like this, why was he not approved? And when he asked for further instruction, Fayan also only spoke like this, and then it passed. Tell me, where does the doubt and error lie? If you can see through this, it may be said that the sthavira has an origin.")

The Master was warming himself by the fire with Chan Master Wukong; picking up an incense spoon, he asked Wukong, "It cannot be called an incense spoon. What do you, elder brother, call it?"
Wukong said, "An incense spoon."
The Master did not approve. Only after more than twenty days did Wukong understand this phrase. (Dongchan Qi commented: "In the monasteries, all say: 'Wukong had good words; Fayan inevitably had this statement.' If understood like this, have they even dreamed of it yet? Aside from this, how else do you understand Fayan's intent? Since the sthavira does not call it an incense spoon, what do you call it? Offer another turning word to see! One must know the sthavira's lifelong eye.")

Because a monk called upon him for instruction before the noon meal, the Master pointed to the curtain with his finger. At that time, two monks went together to roll up the curtain. The Master said, "One gained, one lost." (Dongchan Qi commented: "How do you sthaviras understand this? Some say: 'Because he did not understand the purport, he immediately went to roll up the curtain.' There are also those who say: 'The one who was pointed to understood; the one who went without being pointed to lost.' Is understanding like this acceptable or not? Since such an understanding is not permitted, let me ask you sthaviras: which one gained and which one lost?")

Once Yunmen asked a monk, "Where have you come from?"
[The monk] said, "I come from Jiangxi."
Yunmen said, "Has that band of old worthies in Jiangxi stopped their sleep-talking yet?"
The monk had no reply. A monk asked the Master, "I wonder what Yunmen's intention was?"
The Master said, "Great and small Yunmen has been tested and seen through by this monk."

The Master asked a monk, "Where have you come from?"
[The monk] said, "I come from the bodhimaṇḍa."
The Master said, "Do you tally overtly or tally covertly?"
The monk was speechless.

The Master ordered a monk to fetch earth to fill the lotus basin. When the monk arrived with the earth, the Master asked, "Did you take it east of the bridge or west of the bridge?"
[The monk] said, "I took it east of the bridge."
The Master said, "Is it true or is it false?"

The Master asked a monk, "Where have you come from?"
[The monk] said, "I come from Bao'en."
The Master said, "Is the monastic assembly at peace?"
[The monk] said, "At peace."
The Master said, "Go drink tea."

The Master asked a monk, "Where have you come from?"
[The monk] said, "I come from Sizhou, having paid homage to the Great Saint."
The Master said, "Did he come out of the pagoda this year?"
[The monk] said, "He came out."
The Master then asked a monk standing beside him, "Do you say he reached Sizhou or did not reach Sizhou?"

The Master asked Elder Baozi, "The ancients said, 'Mountains and rivers have no obstruction; the bright light penetrates everywhere.' What is the light that penetrates everywhere?"
Zi said, "The sound of striking the gong on the eastern side." (Guizong Rou offered an alternative phrasing: "The Upādhyāya intends to create an obstruction.")

The Master pointed to a bamboo and asked a monk, "Do you still see it?"
[The monk] said, "I see it."
The Master said, "Does the bamboo come into the eye, or does the eye reach the bamboo?"
The monk said, "Neither is so at all." (Fadeng offered an alternative phrasing: "At that time, one should just widen one's eyes toward the Master." Guizong offered an alternative phrasing: "The Upādhyāya simply does not believe me.")

A layman presented the Master with a painted screen. After looking at it, the Master asked, "Is your hand skillful or is your mind skillful?"
[The layman] said, "The mind is skillful."
The Master said, "Which is your mind?"
The layman had no reply. (Guizong substituted for him: "Today this disciple instead acted rashly.")

A monk asked, "What is the second moon?"
The Master said, "The dense array of myriad forms."
[The monk] asked, "What is the first moon?"
The Master said, "The myriad forms in dense array."

The Master's teaching conditions prevailed in Jinling, where he presided over three great bodhimaṇḍas, expounding the purport day and night. At that time, monasteries in all quarters conformed to his transformative style, and those from foreign regions who admired his Dharma came from afar. The orthodox lineage of Xuansha flourished anew south of the Yangtze. The Master tuned faculties in accordance with things, banishing stagnation and polishing away dullness. Whenever the samādhis of the various quarters were brought up, whether entering the room to present understanding, or knocking to stimulate and request instruction, all were given medicine according to their disease, and those who attained awakening according to their capacities could not be counted.

On the seventeenth day of the seventh month in the fifth year of the Xiande era of the Zhou dynasty, a wuwu year, he manifested illness. The ruler of the state personally paid respects and made inquiries. On the fifth day of the intercalary month, he shaved his hair, bathed his body, took leave of the assembly, and passed away sitting in the full lotus posture. His countenance was as if alive. He was seventy-four years of age, with fifty-four rains retreats as an ordained monk. The monasteries below the city wall, equipped with formal decorum, led the procession. The ministers, from Li Jianxun on down, wore mourning dress to convey his complete body to Danyang Village in Jiangning County, where a stūpa was erected. He was posthumously named Chan Master Da Fayan ("Great Dharma Eye"); the stūpa was named Wuxiang ("Signless").

His Dharma heirs numbered fourteen individuals, including Deshao of Mount Tiantai (National Teacher of Wuyue), Wensui (Guiding Master of the Southern Tang), and Huiju (National Teacher of Goryeo). Having first emerged into the world, they were all honored and esteemed by princes and lords. Next were forty-nine individuals, including Longguang Taiqin and others, who later opened the Dharma and transformed their respective regions, as recounted in their own chapters. Later, because his disciple Xingyan, titled Guiding Master Xuanjue, requested it, he was re-conferred the posthumous title of Great Guiding Master Dazhizang ("Treasury of Great Wisdom"). The Dharma records from the three places, along with the verses, eulogies, inscriptions, records, and commentaries he composed, amounted to several tens of thousands of words. Students copied and disseminated them throughout the realm.