景德傳燈錄 25.8

25.8

珍重。師陞堂日有僧問。承古有言。若人見般若即被般若縛。若人不見般若亦被般若縛。既見般若為什麼却被縛。師云。爾道般若見什麼。學云。不見般若為什麼却被縛。師云。爾道般若什麼處不見。又云。若見般若不名般若。不見般若亦不名般若。般若且作麼生說見不見。所以人道。若欠一法不成法身。若剩一法不成法身。若有一法不成法身。若無一法不成法身。此是般若之真宗諸上座。又僧問。乍離凝峯丈室來坐般若道場。今日家風請師一句。師云。虧汝什麼處。學云。恁麼即雷音震動乾坤地。人人無不盡霑恩。師云。幸然未會且莫探頭。探頭即不中。諸上座相共證明令法久住國土安樂。珍重。第二會師上堂有僧問。承教有言。歸源性無二方便有多門。如何是歸源性。師云。爾問我答。學云。如何是方便門。師云。爾答我問。學云。如何趣向。師云。顛倒作麼。又僧問。一身即無量身無量身即一身。如何是無量身師云。一身。學云。恁麼即昔日靈山今來親覩。師云。理當即行。又云。三世諸佛一時證明上座。上座且作麼生會。若會時不遷。無絲毫可得移易。何以故。為過去未來現在三際是上座。上座且非三際。澤霖大海滴滴皆滿。一塵空性法界全收。珍重。第三會師上堂有僧問。四眾雲集人天恭敬。目覩尊顏願宣般若。師云。分明記取。學云。師宣妙法國王萬歲。人民安樂。師云。誰向爾道。學云。法爾如然。師云。爾靈利。又僧問。三世諸佛不知有。狸奴白牯却知有。既是三世諸佛。為什麼却不知有。師云。却是爾知有。學云。狸奴白牯為什麼却知有。師云爾什麼處見三世諸佛。又僧問承教有言。眼不見色塵意不知諸法。如何是眼不見色塵。師云。却是耳見。學云。如何是意不知諸法。師云。眼知。學云。恁麼即見聞路絕聲色喧然。師云。誰向爾道。又云。夫一切問答如針鋒相投。無纖豪參差相。事無不通。理無不備。良由一切言語。一切三昧橫竪深淺隱顯去來。是諸佛實相門。只據如今一時驗取。珍重。第四會師上堂舉。古人云。如何是禪三界綿綿。如何是道十方浩浩。因什麼道三界綿綿。何處是十方浩浩底道理。要會麼。塞却眼塞却耳塞却舌身意。無空闕處無轉動處。上座作麼會。橫亦不得竪亦不得。縱亦不得奪亦不得。無用心處亦無施設處。若如是會得始會法門絕擇。一切言語絕滲漏。曾有一僧問。作麼是絕滲漏底語。向他道。口似鼻孔甚好上座。如此會自然不通風去。如識得盡十方世界是金剛眼睛。無事珍重。第五會師上堂有僧問云。天下太平大王長壽如何是王。師云。日曉月明。學云。如何領會。師云。誰是學人。又云。天下太平大王長壽。國土豐樂無諸患難。此是佛語古不易今。不遷一言。可以定古定今。會取好諸上座。又僧問。承古有言。有物先天地無形本寂寥。如何是有物先天地。師云。非同合。學云。如何是無形本寂寥。師云。誰問先天地。學云。恁麼即隨靜林間獨自遊。師云。亂道作麼。又云。佛法不是遮箇道理。要會麼。言發非聲色前不物始會。天下太平大王長壽。久立珍重。第六會師上堂示眾云。佛法現成。一切具足。古人道。圓同太虛無欠無餘。若如是且誰欠誰剩誰是誰非。誰是會者。誰是不會者。所以道。東去亦是上座。西去亦是上座。南去亦是上座。北去亦是上座。上座因什麼得成東西南北。若會得自然見聞覺知路絕。一切諸法現前。何故如此。為法身無相觸目皆形。般若無知對緣而照。一時徹底會取好。諸上座。出家兒合作麼生。此是本有之理未為分外。識心達本源故號為沙門。若識心皎皎地。實無絲豪障礙。上座久立珍重。第七會師上堂有僧問。欲入無為海先乘般若船。如何是般若船。師云。常無所住。如何是無為海。師云。且會般若船。又僧問。古德云。登天不借梯。遍地無行路。如何是登天不假梯。師云。不遺絲髮地。學云。如何是遍地無行路。師云。適來向爾道什麼。師又云。百千三昧門百千神通門百千妙用門。盡不出得般若海中。何以故。為於無住本建立諸法。所以道。生滅去來邪正動靜千變萬化。是諸佛大定門無過於此。諸上座。大家究取增於佛法壽命珍重。第八會師上堂有僧問。世尊有正法眼付囑摩訶迦葉。只如迦葉在賓鉢羅窟。未審付囑何人。師云。教我向誰說。學云。恁麼即靈山付囑不異今日。師云。爾什麼處見靈山。又僧問。淨慧寶印。和尚親傳。未審今日一會當付何人。師云。鼕鼕鼓一頭打兩頭鳴。學云。恁麼即千聖同儔古今不異。師云。禪河浪靜尋水迷源。又僧清遇云。帝王請命師赴王恩。般若會中請師舉唱。師云。分明記取。學云恁麼即雲臺寶網同演妙音。師云。清遇何在。學云。法王法如是。師云。阿誰證明。又云。靈山付囑分明。諸上座一時驗取。若驗得更無別理。只是如今。譬如太虛日明雲暗山河大地一切有為世界悉皆明現。乃至無為亦復如是。世尊付囑迄至于今。並無絲豪差別。更付阿誰。所以祖師道。心自本來心。本心非有法。法法有本心。非心非本法。此是靈山付囑牓樣。諸上座徹底會取好。莫虛度時光。國王恩難報。諸佛恩難報。父母師長恩難報。十方施主恩難報。況建置如是次第佛法興隆。若非國王恩力焉得如此。若要報恩應須明徹道眼入般若性海始得。久立珍重。第九會師上堂有僧問。承先德云。人空法亦空。二相本來同。如何是二相本來同。師云。山河大地。學云。不會乞師方便。師云。什麼處是不方便處。又僧問。承教有言。心清淨故法界清淨。如何是清淨心。師云迦陵頻伽共命之鳥。學云。心與法界是一是二。師云。爾自問別人問。師又云。大道廓然詎齊今古。無名無相是法是修。良由法界無邊心亦無際。無事不彰。無言不顯。如是會得喚作般若。現前理極同真際一切山河大地森羅萬象牆壁瓦礫。並無絲毫可得虧闕。無事久立珍重。第十會師上堂有僧問。承師有言。九天擎玉印七佛兆前心。如何是印。師云。不露文。如何是心。師云。爾名安嗣。又云。法界性海如函如蓋如鉤如鎖。如金與金色。位位皆齊無纖毫參差。不相混濫。非一非異。非同非別。若歸實地去法法皆到底。不是上來問箇如何若何便是。不問時便非。在長連床上坐時是有。不坐時是無。只如諸方老宿言教在世。如恒河沙。如來一大藏經卷卷皆說佛理。句句盡言佛心。因什麼得不會去。若一向纖絡言教意識解會。饒上座經塵沙劫亦不能得徹。此喚作顛倒知見識心活計。並無得力處。此蓋為根脚下不明。若究盡諸佛法源。河沙大藏一時現前。不欠絲豪不剩絲豪。諸佛時常出世。時常說法度人。未曾間歇。乃至猿啼鳥叫草木叢林常助上座發機。未有一時不為上座。有如是奇特處。可惜許。諸上座。大家究取令法久住世間。增益人天壽命。國王安樂無事。久立珍重。第十一會師上堂。舉古人云。吾有一言。天上人間若人不會綠水清山。且作麼生是一言底道理。古人語須是曉達始得。若是將言而名於言。未有箇會處。良由究盡諸法根蔕。始會一言。不是一言半句思量解會喚作一言若會言語道斷心行處滅。始到古人境界。亦不是閉目藏睛暗覩無所見喚作言語道斷。且莫賺會。佛法不是遮箇道理。要會麼。假饒經塵沙劫說。亦未曾有半句到。諸上坐經塵沙劫不說。亦未曾欠少半句。應須徹底會去始得。若如是斟酌名言空勞心力並無用處。與諸上座相共證明。後學初心速須究取。久立珍重。第十二會師上堂有僧問。髑髏常干世界鼻孔摩觸家風。如何是髑髏常干世界。師云。更待答話在。學云。如何是鼻孔摩觸家風。師云。時復舉一遍。又僧問。一人執炬自盡其身。一人抱氷橫屍於路。此二人阿誰辨道。師云。不遺者。學云。不會乞師指示。師云。爾名敬新。學云。未審還有人證明也無。師云有。學云。什麼人證明。師云。敬新證明。又僧問。牛頭未見四祖時如何。師云。異境靈蹤覩者皆羨。僧又云。見後如何。師云。適來向爾道什麼。又僧問。承古有言。敲打虛空鳴觳觳。石人木人齊應諾。六月降雪落紛紛。此是如來大圓覺。如何是敲打虛空底。師云。崑崙奴著鐵袴打一棒行一步。學云。恁麼即石人木人齊應諾也。師云。爾還聞麼。又云。諸佛法門時常如是。譬如大海千波萬浪。未曾暫住。未嘗暫有。未嘗暫無。浩浩地光明自在。宗三世於一毛端。圓古今於一念。應須徹底明達始得。不是問一則語記一轉話巧作道理。風雲水月四六八對。便當佛法。莫自賺諸上座究竟無益。若徹底會去實無可隱藏。無剎不彰。無塵不現。直下凡夫位齊諸佛。不用纖豪氣力。一時會取好。無事久立珍重。開寶四年辛未華頂西峯忽摧聲震一山。師曰。吾非久矣。明年六月大星隕于峯頂林木變白。師乃示疾於蓮華峯。參問如常。二十八日集眾言別。跏趺而逝。壽八十二。臘六十五。

"Take care." When the Master ascended the hall, a monk asked, "I receive [the teaching] of the ancients who said: 'If one sees prajñā, one is bound by prajñā; if one does not see prajñā, one is also bound by prajñā.' Since one has seen prajñā, why is one bound?" The Master said, "What do you say prajñā sees?" The student asked, "If one does not see prajñā, why is one bound?" The Master said, "Where do you say prajñā is not seen?" He also said, "If one sees prajñā, it is not called prajñā; if one does not see prajñā, it is also not called prajñā. How can seeing or not seeing prajñā be spoken of? Therefore people say: 'If a single dharma is lacking, it does not become the Dharma-body; if a single dharma is left over, it does not become the Dharma-body. If there is a single dharma, it does not become the Dharma-body; if there is not a single dharma, it does not become the Dharma-body.' This is the true principle of prajñā, elders." Another monk asked, "Having just left the abbot's quarters of Ningfeng to come sit in the bodhimanda of Prajñā [Monastery], pray, Master, a phrase on today's house style." The Master said, "In what way has it been deficient to you?" The student said, "If so, then the thunderous voice shakes heaven and earth, and everyone is moistened by the grace." The Master said, "Fortunately, you have not understood; for now, do not stick your head out. Sticking your head out will not do. Sthaviras, verify this together so that the Dharma may long abide and the land may be at peace. Take care."

At the second assembly, the Master ascended the hall. A monk asked, "I receive [the teaching] from the scriptures saying: 'Returning to the source, the nature is without duality; skillful means have many gates.' What is the nature that returns to the source?" The Master said, "You ask, I answer." The student asked, "What are the gates of skillful means?" The Master said, "You answer, I ask." The student asked, "How should one approach?" The Master said, "Why be topsy-turvy?" Another monk asked, "'One body is immeasurable bodies, and immeasurable bodies are one body.' What is the immeasurable body?" The Master said, "One body." The student said, "If so, then what was formerly at Vulture Peak is now personally witnessed." The Master said, "When the principle is fitting, then act." He also said, "The Buddhas of the three periods simultaneously bear witness to you sthaviras. How do you sthaviras understand? If you understand, time does not shift; not the slightest hair can be moved or changed. Why is this? Because the three boundaries of past, future, and present are the sthavira. And the sthavira is not the three boundaries. The abundant rain falling on the great ocean—every single drop is full. The empty nature of a single dust mote wholly gathers the Dharma-realm. Take care."

At the third assembly, the Master ascended the hall. A monk asked, "The fourfold assembly gathers like clouds, humans and devas pay homage. Beholding your venerable face, we wish you to expound prajñā." The Master said, "Keep it clearly in mind." The student said, "The Master expounds the wonderful Dharma: may the king live ten thousand years and the people be at peace!" The Master said, "Who told you so?" The student said, "It is naturally like this." The Master said, "You are clever." Another monk asked, "The Buddhas of the three periods do not know it is there; wildcats and white oxen, however, know it is there. Since they are the Buddhas of the three periods, why do they not know it is there?" The Master said, "Rather, it is you who know it is there." The student asked, "Why do wildcats and white oxen know it is there?" The Master said, "Where do you see the Buddhas of the three periods?" Another monk asked, "I receive [the teaching] from the scriptures saying: 'The eye does not see visible forms, and the mind does not know phenomena.' What is it that the eye does not see visible forms?" The Master said, "Rather, the ear sees." The student asked, "What is it that the mind does not know phenomena?" The Master said, "The eye knows." The student said, "If so, then the paths of seeing and hearing are cut off, and sounds and forms clamour." The Master said, "Who told you so?" He also said, "All questions and answers meet like the points of needles, without the slightest discrepancy. There is no matter that does not penetrate; there is no principle that is not complete. This is truly because all words, all samādhis—horizontal and vertical, deep and shallow, hidden and manifest, going and coming—are the gates of the true mark of the Buddhas. Just verify it right now in this very moment. Take care."

At the fourth assembly, the Master ascended the hall and brought up: "An ancient said: 'What is Chan? The three realms, unbroken. What is the Way? The ten directions, boundless.' Why did he say the three realms are unbroken? Where is the principle of the ten directions being boundless? Do you want to understand? Block your eyes, block your ears, block your tongue, body, and mind; there is no empty gap, no place to turn around. How do you sthaviras understand? Horizontal will not do; vertical will not do. Giving rein will not do; taking away will not do. There is no place to apply effort, and no place to make arrangements. If you understand like this, only then will you understand that the dharma-gate cuts off selection, and all words cut off leakage. Once a monk asked: 'What are words that cut off leakage?' I told him: 'The mouth is like nostrils—very good, sthavira!' Understanding like this, naturally not a breeze can get through. If one knows that the entire worlds of the ten directions are the diamond eye, there is nothing further. Take care."

At the fifth assembly, the Master ascended the hall. A monk asked, saying, "The realm is at peace, the great king has long life: what is the king?" The Master said, "The sun dawns, the moon shines." The student asked, "How should one comprehend this?" The Master said, "Who is the student?" He also said, "'The realm is at peace, the great king has long life, the country is prosperous and happy, free from disasters'—these are Buddha's words; ancient does not change into present. A single word of non-shifting can settle the ancient and settle the present. Understand it well, elders!" Another monk asked, "I receive [the saying] of the ancients who said: 'There is a thing prior to heaven and earth; formless, originally silent and solitary.' What is the thing prior to heaven and earth?" The Master said, "Not identical, not combined." The student asked, "What is 'formless, originally silent and solitary'?" The Master said, "Who asked about prior to heaven and earth?" The student said, "If so, then 'wandering alone through the tranquil forest.'" The Master said, "Why speak nonsense?" He also said, "The Buddha-Dharma is not this kind of principle. Do you want to understand? Only when words emerge not as sounds, and what is before you is not things, will you begin to understand: 'The realm is at peace, the great king has long life.' You have stood long; take care."

At the sixth assembly, the Master ascended the hall and instructed the assembly, saying: "The Buddha-Dharma is ready-made, completely endowed. An ancient said: 'Round as great empty space, lacking nothing, having nothing in excess.' If it is like this, then who lacks, who has in excess, who is right, who is wrong, who understands, and who does not understand? Therefore it is said: going east is also the sthavira; going west is also the sthavira; going south is also the sthavira; going north is also the sthavira. By what does the sthavira become east, west, south, and north? If you understand, naturally the path of seeing, hearing, perceiving, and knowing is cut off, and all phenomena appear before you. Why is this so? Because the Dharma-body has no form, yet whatever meets the eye is form; prajñā has no knowledge, yet responding to conditions it illuminates. Sthaviras, understand this thoroughly all at once! What should sons of the home-leaving do? This is the inherently existing principle, not something beyond one's lot. 'Knowing the mind and reaching the fundamental source—hence called a śramaṇa.' If you know the mind shining brightly, truly there is not the slightest obstruction. Sthaviras, you have stood long; take care."

At the seventh assembly, the Master ascended the hall. A monk asked, "'To enter the ocean of the unconditioned, first board the ship of prajñā.' What is the ship of prajñā?" The Master said, "Constantly having nowhere to abide." "What is the ocean of the unconditioned?" The Master said, "For now, understand the ship of prajñā." Another monk asked, "An ancient worthy said: 'Climbing to heaven does not borrow a ladder; throughout the earth there is no road to walk.' What is climbing to heaven without using a ladder?" The Master said, "Leaving not a thread or hair of ground." The student said, "What is throughout the earth having no road to walk?" The Master said, "What did I just say to you?" The Master also said, "Hundreds of thousands of samādhi gates, hundreds of thousands of supernatural power gates, hundreds of thousands of wonderful function gates—none can escape from within the ocean of prajñā. Why is this? Because upon the basis of non-abiding, all dharmas are established. Therefore it is said: arising and ceasing, going and coming, heterodox and orthodox, movement and stillness, thousand transformations and myriad permutations—this is the Buddhas' great samādhi gate, nothing surpasses this. Sthaviras, all of you investigate it together to lengthen the lifespan of the Buddha-Dharma. Take care."

At the eighth assembly, the Master ascended the hall. A monk asked, "The World-Honoured One had the correct Dharma eye and entrusted it to Mahākāśyapa. When Kāśyapa was in the Pippala Cave, to whom did he entrust it?" The Master said, "Who are you telling me to speak to?" The student said, "If so, then the entrustment on Vulture Peak is no different from today." The Master said, "Where do you see Vulture Peak?" Another monk asked, "The treasure seal of Jinghui was personally transmitted by the upādhyāya; I wonder, to whom should it be entrusted in today's assembly?" The Master said, "A rumbling drum: strike one end, and both ends sound." The student said, "If so, then the thousand sages are of the same company; past and present are no different." The Master said, "The waves of the river of Chan are calm; seeking the water, one loses the source." Another monk, Qingyu, said, "The emperor has sent a summons, and the Master fulfills the king's kindness. In this prajñā assembly, please, Master, chant and proclaim." The Master said, "Keep it clearly in mind." The student said, "If so, then the cloud terrace and jeweled nets together expound the wonderful sound." The Master said, "Where is Qingyu?" The student said, "The Dharma King's Dharma is like this." The Master said, "Who bears witness?" He also said, "The entrustment on Vulture Peak is clear. Sthaviras, verify it all at once! If you verify it, there is no other principle; it is just right now. For instance, in the great emptiness, when the sun is bright or clouds are dark, the mountains, rivers, the great earth, and all conditioned worlds clearly appear; even up to the unconditioned, it is also like this. From the World-Honoured One's entrustment down to the present day, there is not the slightest difference. To whom else would it be entrusted? Therefore an ancestral teacher said: 'The mind is originally the mind; the original mind has no dharma. Dharmas each have the original mind; it is neither mind nor original dharma.' This is the model of the entrustment on Vulture Peak. Sthaviras, understand it thoroughly! Do not spend your time in vain. The king's kindness is difficult to repay; the Buddhas' kindness is difficult to repay; the kindness of parents and teachers is difficult to repay; the kindness of donators in the ten directions is difficult to repay. Moreover, that such an orderly arrangement is established and the Buddha-Dharma flourishes—were it not for the power of the king's kindness, how could it be like this? If you wish to repay this kindness, you must clearly penetrate the eye of the Way and enter the nature-ocean of prajñā; only then will you attain it. You have stood long; take care."

At the ninth assembly, the Master ascended the hall. A monk asked, "I receive [the saying] of a former worthy: 'Person is empty and dharmas are also empty; the two characteristics are originally the same.' What is 'the two characteristics are originally the same'?" The Master said, "Mountains, rivers, and the great earth." The student said, "I do not understand; I beg the Master's skillful means." The Master said, "Where is there a place that is not skillful means?" Another monk asked, "I receive [the teaching] from the scriptures saying: 'Because the mind is pure, the Dharma-realm is pure.' What is the pure mind?" The Master said, "The kalaviṅka and the jivīñjīvaka birds." The student asked, "Are the mind and the Dharma-realm one or two?" The Master said, "Are you asking yourself, or is someone else asking?" The Master also said, "The Great Way is vast and clear; how could past and present be equal? Without name and without form—is it dharma? Is it cultivation? Because the Dharma-realm is boundless, the mind is also without limit. There is no matter that is not displayed; there are no words that are not revealed. Understanding like this is called prajñā. Right before you, the ultimate principle is identical to the boundary of reality; all mountains, rivers, the great earth, myriad phenomena, walls, tiles, and rubble—none have the slightest deficiency. Nothing is the matter; you have stood long; take care."

At the tenth assembly, the Master ascended the hall. A monk asked, "I receive the Master's words: 'The nine heavens hold up the jade seal; the seven Buddhas portend the former mind.' What is the seal?" The Master said, "It does not expose the inscription." "What is the mind?" The Master said, "Your name is Ansi." He also said, "The nature-ocean of the Dharma-realm is like a box and its lid, like a hook and its chain, like gold and the colour of gold. Every position is equal, without the slightest disparity, not mixing with one another, neither one nor different, neither identical nor distinct. If you return to the real ground, each and every dharma reaches the bottom. It is not that coming up here and asking 'how and what' is right, while when not asking it is wrong; nor is it that sitting on the long bench it exists, while when not sitting it does not exist. Take the spoken teachings of the old worthies everywhere present in the world: they are like the sands of the Ganges; every single fascicle of the Tathāgata's great canon speaks of the Buddha-principle, every single line speaks of the Buddha-mind. Why can you not understand it? If you completely entangle yourself in spoken teachings and conceptual understanding of sense-consciousness, even if you, sthaviras, pass through dust-mote kalpas, you still will not be able to penetrate. This is called topsy-turvy views and the livelihood of the conscious mind; there is no strength to be gained in it at all. This is simply because what is under your foot is not clear. If you investigate to the end the source of the Buddhas' Dharma, the great canon like the sands of the river will appear all at once before you, not lacking the slightest hair, not having the slightest hair in excess. The Buddhas are constantly appearing in the world, constantly expounding the Dharma to deliver people, never pausing. Even the chattering of apes, the singing of birds, and the vegetation and groves constantly help you sthaviras trigger your faculties; there has never been a moment when it was not for you sthaviras. That there is such a wonder is truly a pity [if missed]! Sthaviras, all of you investigate it together to let the Dharma long abide in the world, increase the lifespan of humans and devas, and bring peace and ease to the king. Nothing is the matter; you have stood long; take care."

At the eleventh assembly, the Master ascended the hall and brought up an ancient's saying: "'I have a single word, in heaven and among humans; if people do not understand, there are green waters and verdant mountains.' Now, what is the principle of this single word? The words of the ancients must be clearly understood before it will do. If you use words to name words, you will never have an understanding of it. Only by investigating to the end the root and base of all dharmas will you begin to understand the single word. It is not that pondering and understanding a single word or half a sentence is called the single word. If you understand that 'the path of words is cut off, and the place of mental activity is extinguished,' only then will you reach the realm of the ancients. Nor is it that closing your eyes, concealing your pupils, and gazing blindly into nothingness is called cutting off the path of words. Do not misunderstand! The Buddha-Dharma is not this kind of principle. Do you want to understand? Even if it were spoken for dust-mote kalpas, not half a sentence has ever arrived; even if you sthaviras pass through dust-mote kalpas without speaking, it has never lacked half a sentence. You must understand it thoroughly before it will do. If you deliberate over names and words like this, you will vainly labour mental power, and it will be completely useless. I bear witness together with you sthaviras; beginners and latecomers must quickly investigate it. You have stood long; take care."

At the twelfth assembly, the Master ascended the hall. A monk asked, "'The skull always interferes with the world; the nostrils touch the house style.' What is 'the skull always interferes with the world'?" The Master said, "Still waiting for an answer to the words." The student asked, "What is 'the nostrils touch the house style'?" The Master said, "Bring it up again from time to time." Another monk asked, "One person holds a torch and brings an end to his own life; one person embraces ice and lies dead on the road. Of these two persons, which one discerns the Way?" The Master said, "The one who does not leave anything behind." The student said, "I do not understand; I beg the Master to point it out." The Master said, "Your name is Jingxin." The student asked, "I wonder if there is anyone who bears witness?" The Master said, "There is." The student asked, "What person bears witness?" The Master said, "Jingxin bears witness." Another monk asked, "How was it before Niutou met the Fourth Patriarch?" The Master said, "Extraordinary surroundings and spiritual traces—all who beheld them envied him." The monk also asked, "How about after meeting him?" The Master said, "What did I just say to you?" Another monk asked, "I receive [the saying] of an ancient who said: 'Beating emptiness makes a rumbling sound; the stone man and wooden man answer in unison. In the sixth month, snow falls thick and fast: this is the Tathāgata's great, complete awakening.' What is beating emptiness?" The Master said, "A Kunlun slave wearing iron breeches: struck with one blow of the stick, he takes one step." The student said, "If so, then the stone man and wooden man answer in unison." The Master said, "Do you still hear it?" He also said, "The dharma-gates of the Buddhas are constantly like this. For example, the thousands of waves and myriad billows of the great ocean have never temporarily stayed, have never temporarily existed, and have never temporarily been non-existent. Boundlessly, their radiance is free and unhindered. Gathering the three periods at the tip of a single hair, perfecting past and present in a single thought—you must understand thoroughly and clearly before it will do. It is not that asking a phrase, memorizing a turning word, cleverly fabricating principles, or matching wind, clouds, water, and moon in pairs of four, six, and eight counts as the Buddha-Dharma. Do not deceive yourselves, sthaviras; in the end it is useless. If you understand thoroughly, truly there is nothing to conceal: no kṣetra where it is not displayed, no dust mote where it does not appear. Directly, the status of an ordinary person is equal to the Buddhas, without needing the slightest bit of energy. Understand it all at once! Nothing is the matter; you have stood long; take care." In the fourth year of Kaibao, xinwei, the west peak of Huading suddenly collapsed, its sound shaking the entire mountain. The Master said, "I will not be here long." In the sixth month of the following year, a great star fell upon the summit of the peak, and the trees of the forest turned white. The Master then manifested illness at Lianhua Peak; questioning and interviews continued as usual. On the twenty-eighth day, he assembled the multitude to bid farewell, sat cross-legged, and passed away. His age was eighty-two, his monastic age sixty-five.