景德傳燈錄 4
English (machine translation) 4
- Language
- English
4.1
The thirty-first patriarch, Great Master Daoxin’s collateral Dharma heirs, nine generations, seventy-six individuals in total.
The six generations of patriarchs of Mount Niutou in Jinling:
First generation: Chan Master Farong
Second generation: Chan Master Zhiyan
Third generation: Chan Master Huifang
Fourth generation: Chan Master Fachi
Fifth generation: Chan Master Zhiwei
Sixth generation: Chan Master Huizhong
(The above six individuals appear in the record.)
The Dharma heirs of the previous six generations of patriarchs, seventy individuals in total.
Under Chan Master Farong, three generations collateral, twelve individuals:
Chan Master Tancui of Mount Zhong in Jinling (one individual appears in the record)
Chan Master Dasu of Jingzhou
Chan Master Yuekong of Youqi
Chan Master Daoyan of Baima
Chan Master Dingzhuang of Xin'an
Chan Master Zhici of Pengcheng
Chan Master Daoshu of Guangzhou
Chan Master Zhishuang of Huzhou
Chan Master Dumo of Xinzhou
Chan Master Zhicheng of Shangyuan
Chan Master Dingzhen (issued from Chan Master Zhicheng)
Chan Master Rudu (issued from Chan Master Dingzhen; the above eleven individuals have no recorded sayings or encounters of faculties and conditions, and are not recorded).
Under Chan Master Zhiyan, collateral, eight individuals:
Chan Master Jingtan of the Eastern Capital
Chan Master Zhichang of Xiangzhou
Chan Master Yizhen of Huzhou
Chan Master Duanfu of Yizhou
Chan Master Guiren of Longguang
Chan Master Biancai of Xiangyang
Chan Master Fajun of Hannan
Chan Master Mingu of Xizhou
(The above eight individuals have no recorded sayings or encounters of faculties and conditions, and are not recorded.)
Under Chan Master Fachi, collateral, two individuals:
Chan Master Xuansu of Mount Niutou
Chan Master Hongren of Tianzhu
(The above two individuals have no recorded sayings or encounters of faculties and conditions, and are not recorded.)
Under Chan Master Zhiwei, four generations collateral, twelve individuals:
Great Master Xuanting of Anguo Monastery in Xuanzhou (three individuals issued from Chan Master Zhiwei)
Chan Master Xuansu of Helin in Runzhou
Chan Master Chonghui of Mount Tianzhu in Shuzhou
Chan Master Daoqin of Mount Jingshan in Hangzhou (issued from Chan Master Xuansu)
Chan Master Daolin, "Bird's Nest", of Hangzhou (issued from Chan Master Daoqin)
Chan Master Huitong of Zhaoxian Monastery in Hangzhou (collateral of Bird's Nest; the above six individuals appear in the record)
Chan Master Baoguan of Lingyan (issued from Chan Master Zhiwei)
Chan Master Tanyi of Mount Jinhua (two individuals collateral of Chan Master Xuansu)
Chan Master Yuanjing of Wumen
Chan Master Wu of Mount Muzhu (three individuals collateral of Chan Master Qin of Jingshan)
Chan Master Guangfu of Qingyang
Chan Master Chonghui of Mount Jinzi in Hangzhou
(The above six individuals have no recorded sayings or encounters of faculties and conditions, and are not recorded.
In the old edition above, the generational order was unclear; now supplementary notes on the Dharma heirs have been added according to each section, completing four generations in total.)
Under Chan Master Huizhong, two generations collateral, thirty-six individuals:
(Except for Zhi of Yunju on Mount Tiantai and Yuan of Qixia in Runzhou, two individuals, the rest all issued from Chan Master Zhong)
Chan Master Weize of Foku Rock on Mount Tiantai
Chan Master Zhi of Yunju on Mount Tiantai (issued from Chan Master Weize; the above two individuals appear in the record)
Chan Master Daoxing of Mount Niutou
Chan Master Zhideng of Jiangning
Chan Master Huaixin of Xie County
Chan Master Quan of Helin
Chan Master Huaigu of Beishan
Chan Master Guanzong of Mingzhou
Chan Master Dazhi of Mount Niutou
Chan Master Shandao of Baima
Chan Master Zhizhen of Mount Niutou
Chan Master Tanyong of Mount Niutou
Chan Master Yuntao of Mount Niutou
Chan Master Ning of Mount Niutou
Chan Master Faliang of Mount Niutou
Chan Master Xingying of Jiangning
Chan Master Huiliang of Mount Niutou
Chan Master Daorong of Xingshan
Chan Master Zhaoming of Mount Jiang
Chan Master Fadeng of Mount Niutou
Chan Master Dingkong of Mount Niutou
Chan Master Huishe of Mount Niutou
Chan Master Daoyu of Youqi
Chan Master Ningkong of Mount Niutou
Chan Master Daochu of Mount Jiang
Chan Master Zang of Youqi
Chan Master Linghui of Mount Niutou
Chan Master Daoying of Youqi
Chan Master Juying of Mount Niutou
Chan Master Fachang of Mount Shi
Chan Master Ningji of Longmen
Chan Master Yuan of Zhuangyan
Chan Master Daojian of Xiangzhou
Nun Mingwu
Upāsaka Yin Jingji
Chan Master Qingyuan of Qixia Monastery in Runzhou (issued from Huishe; the above thirty-four individuals have no recorded sayings or encounters of faculties and conditions, and are not recorded).
4.2
The thirty-second patriarch, Great Master Hongren's collateral Dharma heirs, five generations, one hundred and seven individuals in total.
First generation, thirteen individuals:
Chan Master Shenxiu of the Northern School
National Teacher Hui'an of Mount Song
Chan Master Daoming of Mount Meng in Yuanzhou
(The above three individuals appear in the record.)
Chan Master Tanguang of Fengfa Monastery in Yangzhou
Chan Master Zao of Suizhou
Chan Master Fachi of Jinzhou
Chan Master Zhichen of Zizhou
Chan Master Fazhao of Shuzhou
Chan Master Yifang of Yuezhou
Chan Master Daojun of Zhijiang
Chan Master Xuanze of Changzhou
Chan Master Sengda of Yuezhou
Assistant Magistrate Liu of Mount Baisong
(The above ten individuals have no recorded sayings or encounters of faculties and conditions, and are not recorded.)
Second generation, thirty-seven individuals:
Chan Master Shenxiu of the Northern School's Dharma heirs, nineteen individuals:
Chan Master Jufang of Mount Wutai
Chan Master Zhifeng of Mount Zhongtiao in Hezhong Prefecture
Chan Master Xiangmo Zang of Yanzhou
Chan Master Daoshu of Shouzhou
Chan Master Quanzhi of Mount Duliang in Huainan
(The above five individuals appear in the record.)
Chan Master CilBrowser of Jingzhou
Chan Master Puji of Mount Song
Chan Master Xiangyu of Mount Dafo
Chan Master Yifu of the Western Capital
Chan Master Hulei Cheng
Chan Master Ri of the Eastern Capital
Chan Master Bianjing of Taiyuan
Chan Master Yuanguan of Nanyue
Chan Master Du of Runan
Chan Master Jing of Mount Song
Chan Master Xiaofu of the Capital District
Chan Master Guan of Mount Huo in Jinzhou
Chan Master Chonggui of Mount Mao in Runzhou
Chan Master Huaikong of Anlu
(The above fourteen individuals have no recorded sayings or encounters of faculties and conditions, and are not recorded.)
Dharma heirs of the aforesaid National Teacher Hui'an of Mount Song and others, eighteen individuals:
Chan Master Renjian of Fuxian Monastery in the Capital Luoyang (six individuals issued from National Teacher Hui'an)
Upādhyāya Pozaoduo of Mount Song
Chan Master Yuangui of Mount Song
(The above three individuals appear in the record.)
Chan Master Tanran of Changshan
Chan Master Yuanji of Yedu
Chan Master Daoliang of the Western Capital
Grand Area Commander Li Xiaoyi of Yangzhou (five individuals collateral of Chan Master Daoliang)
Minister of Works Zhang Xi
Chancellor of the Directorate of Education Cui Rong
Director of the Palace Library He Zhizhang
Prefect Kang Shen of Muzhou
Chan Master Zhengshou (issued from Chan Master Shenzao of Suizhou)
Chan Master Chongji of Hongzhou (three individuals issued from Chan Master Daoming of Mount Meng)
Chan Master Gui of Jiangxi
Chan Master Shenzhen of Fuzhou
Chan Master Chuji of Zizhou (issued from Chan Master Zhichen of Zizhou)
Chan Master Shenfei of Yixing (two individuals issued from Chan Master Xuanze)
Chan Master Chang of Huzhou
(The above fifteen individuals have no recorded sayings or encounters of faculties and conditions, and are not recorded.)
Third generation, forty-nine individuals:
Dharma heirs of the aforesaid Chan Master CilBrowser of Jingzhou, three individuals:
Chan Master Xuanzong of Zijin
Chan Master Che of Mount Damei in Mingzhou
Chan Master Shenhui of Zhuanjie
(The above three individuals have no recorded sayings or encounters of faculties and conditions, and are not recorded.)
Dharma heirs of the aforesaid Chan Master Puji of Mount Song and others, forty-six individuals:
Chan Master Weizheng of Mount Zhongnan (twenty-four individuals issued from Chan Master Puji; one individual appears in the record)
Chan Master Huikong of Guangfu
Chan Master Changyue
Chan Master Si of Mount Jiashi in Xiangzhou
Chan Master Mingzan
Chan Master Zhen of Jing'ai Monastery
Chan Master Shouxian of Yanzhou
Chan Master Shicang of Dingzhou
Chan Master Chengxin of Nanyue
Chan Master Rizhao of Nanyue
Chan Master Gan of Tongde Monastery in the Capital Luoyang
Chan Master Zhenliang of Suzhou
Chan Master Xuan of Waguan Monastery
Chan Master Farong of Yiyang
Chan Master Yan of Guangling
Chan Master Huikong of Shanzhou
Chan Master Zhenliang of the Capital Luoyang
Chan Master Gengyue of Zezhou
Chan Master Tanzhen of Bozhou
Chan Master Chongyan of Mount Duliang
Chan Master Cheng of Zhangjing Monastery in the Capital District
Chan Master Yixing of Songyang Monastery
Chan Master Rong of Shanbei Monastery in the Capital District
Upāsaka Ding of Dingtao in Caozhou
Chan Master Daxiong Meng (eight individuals issued from Chan Master Yifu of the Western Capital)
Chan Master Dazhendong of the Western Capital
Chan Master Shenfei
Chan Master Dabeiguang of the Western Capital
Chan Master Dayin of the Western Capital
Chan Master Dingjing
Chan Master Daobo
Chan Master Xuanzheng
Chan Master Jiman of the Western Capital (three individuals issued from Chan Master Xiangmo Zang)
Chan Master Dingzhuang of the Western Capital
Chan Master Huiyin of Nanyue
Chan Master Shenzhao (issued from Chan Master Yuanguan of Nanyue)
Chan Master Shenji of Lantian in the Capital District (three individuals issued from Chan Master Xiaofu)
Chan Master Rimeiyun of Mount Taibai
Chan Master Fachao of Mount Dongbai
Chan Master You of Mount Xian (issued from Chan Master Guan of Mount Huo)
Chan Master Wuxiang of Yizhou (four individuals issued from Chan Master Chuji of Zizhou)
Chan Master Ma of Mount Changsong in Yizhou
Chan Master Chao
Chan Master Xiaoliao of Zizhou
Chan Master Zhiyou of the Western Capital (two individuals issued from Chan Master Fei of Yixing)
Chan Master Zhishen of the Eastern Capital
(The above forty-five individuals have no recorded sayings or encounters of faculties and conditions, and are not recorded.)
Fourth generation, seven individuals:
Dharma heirs of the aforesaid Weizheng of Xingshan, two individuals:
Chan Master Dingxin of Hengzhou
Chan Master Zhizhen of Jing'ai Monastery
(The above two individuals have no recorded sayings or encounters of faculties and conditions, and are not recorded.)
Dharma heirs of the aforesaid Chan Master Wuxiang of Yizhou and others, five individuals:
Chan Master Wuzhu of Baotang Monastery in Yizhou (four individuals issued from Chan Master Wuxiang; one individual appears in the record)
Chan Master Rong of Mount Mingyue in Jingzhou
Dhūta Wang of Mount Yunding in Hanzhou
Chan Master Shenhui of Jingzhong Monastery in Yizhou
Chan Master Wujie (issued from Chan Master Shenhui of Zhuanjie; the above four individuals have no recorded sayings or encounters of faculties and conditions, and are not recorded.)
Fifth generation, one individual:
Dharma heir of the aforesaid Chan Master Zhizhen of Jing'ai Monastery, one individual:
Chan Master Zhao of Mount Song (one individual has no recorded sayings or encounters of faculties and conditions, and is not recorded).
4.3
The Dharma heirs of the Thirty-First Patriarch, Great Master Daoxin, total 183 persons, among whom 76 are collateral heirs.
The six generations of patriarchal ancestors of Mount Niutou in Jinling are recorded:
First generation: Chan Master Farong
Second generation: Chan Master Zhiyan
Third generation: Chan Master Huifang
Fourth generation: Chan Master Fachid
Fifth generation: Chan Master Zhiwei
Sixth generation: Chan Master Huizhong
The Dharma heirs of the preceding six generations of patriarchal ancestors total 80 persons.
Under Chan Master Farong, three generations of collateral heirs: 12 persons (one person is recorded):
Chan Master Tancui of Mount Zhong in Jinling
Chan Master Dasu of Jingzhou
Chan Master Yuekong of Youqi
Chan Master Daoyan of Baima
Chan Master Dingzhuang of Xin'an
Chan Master Zhisa of Pengcheng
Chan Master Daoshu of Guangzhou
Chan Master Zhishuang of Huzhou
Chan Master Dumo of Xinzhou
Chan Master Zhicheng of Shangyuan
Zhicheng also produced one person:
Chan Master Dingzhen
Dingzhen also produced one person:
Chan Master Rudu (the preceding 11 persons have no encounter words and phrases and are not recorded).
Collateral heirs under Chan Master Zhiyan:
Chan Master Jingtan of the Eastern Capital
Chan Master Zhichang of Xiangzhou
Chan Master Yizhen of Huzhou
Chan Master Duanfu of Yizhou
Chan Master Guiren of Longguang
Chan Master Biancai of Xiangyang
Chan Master Fajun of Hannan
Chan Master Mingu of Xichuan (the preceding eight persons have no encounter words and phrases and are not recorded).
Collateral heirs under Chan Master Fachi:
Chan Master Xuansu of Mount Niutou
Chan Master Hongren of Tianzhu (the preceding two persons have no encounter words and phrases and are not recorded).
Under Chan Master Zhiwei, three generations of collateral heirs: 12 persons (six persons are recorded):
Great Master Xuanting of Anguo Temple in Xuanzhou
Chan Master Xuansu of Helin Temple in Runzhou
Chan Master Chonghui of Mount Tianzhu in Shuzhou
Chan Master Daoqin of Mount Jing in Hangzhou
Chan Master Daolin of Niaoke in Hangzhou
Chan Master Huitong of Zhaoxian Temple in Hangzhou
Xuansu also produced two persons:
1. Chan Master Tanyi of Jinhua
2. Chan Master Yuanjing of Wumen
Daoqin also produced three persons:
1. Chan Master Wu of Mount Muzhu
2. Chan Master Guangfu of Qingyang
3. Chan Master Chonghui of Mount Zhongzi in Hangzhou
Daolin also produced one person:
Chan Master Baoguan of Lingyan (the preceding six persons have no encounter words and phrases and are not recorded).
Under Chan Master Huizhong, two generations of collateral heirs: 36 persons (two persons are recorded):
Chan Master Weize of Foku Rock on Mount Tiantai (collateral branch from Yunju of Tiantai)
Chan Master Yunju Zhi of Mount Tiantai
Chan Master Daoxing of Mount Niutou
Chan Master Zhideng of Jiangning
Chan Master Huaixin of Xie County
Chan Master Quan of Helin
Chan Master Huaigu of Beishan
Chan Master Guanzong of Mingzhou
Chan Master Dazhi of Mount Niutou
Chan Master Shandao of Baima
Chan Master Zhizhen of Mount Niutou
Chan Master Tanyong of Mount Niutou
Chan Master Yuntao of Mount Niutou
Chan Master Ning of Mount Niutou
Chan Master Faliang of Mount Niutou
Chan Master Xingying of Jiangning
Chan Master Huiliang of Mount Niutou
Chan Master Daorong of Xingshan
Chan Master Zhaoming of Mount Jiang
Chan Master Fadeng of Mount Niutou
Chan Master Dingkong of Mount Niutou
Chan Master Huishe of Mount Niutou
Chan Master Daoyu of Youqi
Chan Master Ningkong of Mount Niutou
Chan Master Daochu of Mount Jiang
Chan Master Cang of Youqi
Chan Master Linghui of Mount Niutou
Chan Master Daoying of Youqi
Chan Master Juying of Mount Niutou
Chan Master Fachang of Mount Shi
Chan Master Ningji of Longmen
Chan Master Yuan of Zhuangyan
Chan Master Daojian of Xiangzhou
Nun Mingwu
Upāsaka Yin Jingyi
The aforementioned Huishe also produced one person:
Chan Master Qingyuan of Qixia Temple in Runzhou (the preceding 34 persons have no encounter words and phrases and are not recorded).
4.4
Five generations of collateral heirs of the Thirty-Second Patriarch, Great Master Hongren: 107 persons.
First generation: 13 persons (three persons are recorded):
Chan Master Shenxiu of the Northern School
National Preceptor Hui'an of Mount Song
Chan Master Daoming of Mount Meng in Yuanzhou
Chan Master Tanguang of Fengfa Temple in Yangzhou
Chan Master Chanzao of Suizhou
Chan Master Fachi of Jinzhou
Chan Master Zhixian of Zizhou
Chan Master Fazhao of Shuzhou
Chan Master Yifang of Yuezhou
Chan Master Daojun of Zhijiang
Chan Master Xuanze of Changzhou
Chan Master Sengda of Yuezhou
Administrative Assistant Liu of Mount Baisong (the preceding 10 persons have no encounter words and phrases and are not recorded).
Second generation: 37 persons.
Dharma heirs of Chan Master Shenxiu of the Northern School: 19 persons (five persons are recorded):
Chan Master Jufang of Mount Wutai
Chan Master Zhifeng of Mount Zhongtiao in Hezhong Prefecture
Chan Master Xiangmo Zang of Yanzhou
Chan Master Daoshu of Shouzhou
Chan Master Quanzhi of Mount Duliang in Huainan
Chan Master Cilong of Jingzhou
Chan Master Puji of Mount Song
Chan Master Xiangyu of Mount Dafo
Chan Master Yifu of the Western Capital
Chan Master Hulei Cheng
Chan Master Ri of the Eastern Capital
Chan Master Bianjing of Taiyuan
Chan Master Yuanguan of Nanyue
Chan Master Du of Runan
Chan Master Jing of Mount Song
Chan Master Xiaofu of Jingzhao
Chan Master Guan of Mount Huo in Jinzhou
Chan Master Chonggui of Mount Mao in Runzhou
Chan Master Huaikong of Anlu (the preceding 14 persons have no encounter words and phrases and are not recorded).
Dharma heirs of the aforementioned National Preceptor Hui'an of Mount Song and others: 18 persons (three persons are recorded):
Chan Master Renjian of Fuxian Temple in Luojing
Upādhyāya Pozaoduo of Mount Song
Chan Master Yuangui of Mount Song
Chan Master Tanran of Changshan
Chan Master Yuanji of the Capital of Ye
Chan Master Daoliang of the Western Capital
Daoliang also produced five persons:
1. Li Xiaoyi, Grand Area Commander of Yangzhou
2. Zhang Xi, Minister of Works
3. Cui Rong, Chancellor of the Imperial Academy
4. He Zhizhang, Director of the Palace Library
5. Kang Shen, Prefect of Muzhou
The aforementioned Chan Master Shenzao of Suizhou also produced one person:
Chan Master Zhengshou
The aforementioned Chan Master Daoming of Mount Meng also produced three persons:
1. Chan Master Chongji of Hongzhou
2. Chan Master Gui of Jiangxi
3. Chan Master Shenzhen of Fuzhou
The aforementioned Chan Master Zhixian of Zizhou also produced one person:
Chan Master Chuji of Zizhou
The aforementioned Chan Master Xuanze also produced two persons:
1. Chan Master Shenfei of Yixing
2. Chan Master Chang of Huzhou (the preceding 15 persons have no encounter words and phrases and are not recorded).
Third generation: 49 persons.
Dharma heirs of the aforementioned Chan Master Cilong of Jingzhou:
Chan Master Xuanzong of Zijin
Chan Master Chang of Mount Damei in Mingzhou
Chan Master Shenhui of Zhuanjie (the preceding three persons have no encounter words and phrases and are not recorded).
Dharma heirs of the aforementioned Chan Master Puji of Mount Song: 46 persons (one person is recorded):
Chan Master Weizheng of Mount Zhongnan
Chan Master Huikong of Guangfu
Chan Master Changyue
Chan Master Si of Mount Jiashi in Xiangzhou
Chan Master Mingzan
Chan Master Zhen of Jing'ai Temple
Chan Master Shouxian of Yanzhou
Chan Master Shicang of Dingzhou
Chan Master Chengxin of Nanyue
Chan Master Rizhao of Nanyue
Chan Master Gan of Tongde Temple in Luojing
Chan Master Zhenliang of Suzhou
Chan Master Ce of Waguan Temple
Chan Master Farong of Yiyang
Chan Master Yan of Guangling
Chan Master Huikong of Shanzhou
Chan Master Zhenliang of Luojing
Chan Master Genyue of Zezhou
Chan Master Tanzhen of Bozhou
Chan Master Chongyan of Mount Duliang
Chan Master Cheng of Zhangjing Temple in Jingzhao
Chan Master Yixing of Songyang Temple
Chan Master Rong of Shanbei Temple in Jingzhao
Upāsaka Ding of Dingtao in Jinzhou
The aforementioned Chan Master Yifu of the Western Capital also produced eight persons:
Chan Master Daxiongmeng
Chan Master Dazhendong of the Western Capital
Chan Master Shenfei
Chan Master Dabeiguang of the Western Capital
Chan Master Dayin of the Western Capital
Chan Master Dingjing
Chan Master Daobo
Chan Master Xuanzheng
The aforementioned Chan Master Xiangmo Zang also produced three persons:
Chan Master Jiman of the Western Capital
Chan Master Dingzhuang of the Western Capital
Chan Master Huiyin of Nanyue
The aforementioned Chan Master Yuanguan of Nanyue also produced one person:
Chan Master Shenzhao
The aforementioned Chan Master Xiaofu also produced three persons:
Chan Master Shenji of Lantian in Jingzhao
Chan Master Rimeiyun of Mount Taibai
Chan Master Fachao of Mount Dongbai
The aforementioned Chan Master Guan of Mount Huo also produced one person:
Chan Master You of Xianshan
The aforementioned Chan Master Chuji of Zizhou also produced four persons:
Chan Master Wuxiang of Yizhou
Chan Master Ma of Mount Changsong in Yizhou
Chan Master Chao
Chan Master Xiaoliao of Zizhou
The aforementioned Chan Master Fei of Yixing also produced two persons:
Chan Master Zhiyou of the Western Capital
Chan Master Zhishen of the Eastern Capital (the preceding 45 persons have no encounter words and phrases and are not recorded).
Fourth generation: seven persons.
Dharma heirs of the aforementioned Chan Master Weizheng of Xingshan:
Chan Master Dingxin of Hengzhou
Chan Master Zhizhen of Jing'ai Temple (the preceding two persons have no encounter words and phrases and are not recorded).
Dharma heirs of the aforementioned Chan Master Wuxiang of Yizhou: five persons (one person is recorded):
Chan Master Wuzhu of Baotang Temple in Yizhou
Chan Master Rong of Mount Mingyue in Jingzhou
Dhūta Wang of Mount Yunding in Hanzhou
Chan Master Shenhui of Jingzhong Temple in Yizhou
The aforementioned Chan Master Shenhui of Zhuanjie also produced one person:
Chan Master Wujie (the preceding four persons have no encounter words and phrases and are not recorded).
Fifth generation: one person.
Dharma heir of the aforementioned Chan Master Zhizhen of Jing'ai Temple:
Chan Master Zhao of Mount Song (he has no encounter words and phrases and is not recorded).
4.5
Collateral Dharma Heirs under the Thirty-First Patriarch, Great Master Daoxin
4.6
The Six Generations of Patriarchal Ancestors of Mount Niutou in Jinling
4.7
The first generation was Chan Master Farong. He was a native of Yanling in Runzhou, with the surname Wei. At the age of nineteen, his learning encompassed the classics and histories; soon after, he read through the great division of the Prajñā[-pāramitā scriptures] and thoroughly understood true emptiness. One day he suddenly sighed and said: 'The worldly scriptures of Confucianism and Daoism are not the ultimate teaching; the correct contemplation of prajñā is the boat to cross over the world.' Thereupon he secluded himself on Mount Mao, took a teacher, and had his head shaved. Later, he entered a stone chamber on the northern cliff of Youqi Monastery on Mount Niutou. There was the anomaly of hundreds of birds holding flowers in their beaks [to make offerings].
During the Zhenguan era of the Tang dynasty, the Fourth Patriarch observed the atmospheric signs from afar and knew that there was an extraordinary person on that mountain. He then went in person to seek him out. Asking the monks of the monastery, 'Is there a person of the Way here?', they said, 'Among those who have left home, which one is not a person of the Way?' The Patriarch said, 'Which one is a person of the Way?' The monks had no reply. Another monk said, 'Going about ten li into the mountain from here, there is a Lazy Rong. When he sees someone, he does not rise, nor does he join his palms. Could he be a person of the Way?'
The Patriarch then entered the mountain and saw the Master, sitting upright and composed, having never turned to look. The Patriarch asked, 'What are you doing here?' The Master said, 'Contemplating the mind.' The Patriarch said, 'Who is the one who contemplates? What thing is the mind?' The Master had no reply; he immediately stood up and bowed. The Master said, 'Where does the Venerable dwell on high?' The Patriarch said, 'This poor monk does not settle on a fixed dwelling, sometimes east, sometimes west.' The Master said, 'Do you know Chan Master Daoxin?' He said, 'Why do you ask about him?' The Master said, 'I have long looked up to his virtue and hoped to pay homage to him.' [The Patriarch] said, 'Chan Master Daoxin—this poor monk is he.' The Master said, 'For what reason have you descended here?' The Patriarch said, 'I have come especially to visit you. Is there anywhere else to rest?'
The Master pointed behind and said, 'There is another small hut.' He then led the Patriarch to the hut. Surrounding the hut, one saw only the likes of tigers and wolves. The Patriarch raised both hands in a gesture of fear. The Master said, 'Still there is this?' The Patriarch said, 'What did you just see?' The Master had no reply.
A short while later, the Patriarch wrote the character 'Buddha' on the stone where the Master sat in meditation. When the Master saw it, he recoiled in awe. The Patriarch said, 'Still there is this?' The Master did not understand; thereupon he bowed his head and requested him to expound the essential truth.
The Patriarch said:
'The hundreds of thousands of dharma-gates all return to the square inch [of the heart]; marvelous virtues numerous as the sands of the Ganges all abide at the source of the mind. All the gates of precepts, gates of samādhi, gates of wisdom, and supernatural powers and transformations are completely present in oneself, not separate from your mind. All afflictions and karmic obstructions are originally empty and tranquil; all causes and effects are like dreams and illusions. There are no three realms to escape; there is no bodhi to seek. The nature and characteristics of humans and non-humans are equal. The Great Way is vast and spacious, beyond thought and deliberation. Such a dharma you have now attained, with nothing lacking whatsoever; how are you any different from the Buddhas? There is no other dharma besides this. You need only let the mind be free and spontaneous: do not perform contemplation practices, nor clarify the mind; do not arouse greed and anger; do not harbor sorrow and anxiety. Vast and unobstructed, follow your will in every direction; do not perform various goods, do not perform various evils. Walking, standing, sitting, and lying down—whatever meets the eye and encounters conditions—all are the marvelous functioning of the Buddha; joyful and without worry, it is therefore named Buddha.'
The Master said, 'Since the mind is complete, what is Buddha and what is mind?'
The Patriarch said, 'Were it not the mind, one would not ask about the Buddha; asking about the Buddha is not other than the mind.'
The Master said, 'Since one is not permitted to perform contemplation practices, when sense-objects arise, how should the mind remedy them?'
The Patriarch said, 'Sense-objects and conditions have neither good nor bad; good and bad arise from the mind. If the mind does not forcefully assign names, from where can deluded feelings arise? When deluded feelings do not arise, the true mind is allowed to know everywhere. You need only follow the mind in spontaneity, without applying remedies anymore; this is called the permanently abiding Dharma-body, free from alteration. I have received Master Can's dharma-gate of the sudden teaching, and now confer it upon you. You should now carefully accept my words and only remain on this mountain. In the future, there will be five accomplished persons who will inherit your profound transformation.'
(Guifeng judged this to be the School of Complete Extinction Without Abode, citing the teachings of the refutation of characteristics to seal it. A monk asked Nanquan, 'Before Niutou saw the Fourth Patriarch, why did birds and beasts hold flowers in their beaks to make offerings?' Nanquan said, 'Only because step by step he trod the stairs of Buddhahood.' Dongshan said, 'Like observing a pearl in the palm of the hand, his attention did not stray for an instant.' The monk said, 'Why did they not come after he saw him?' Nanquan said, 'Even if they do not come, he is still a line away from Old Teacher Wang.' Dongshan said, 'He has cast off his whole body.' Another venerable elder answered both questions saying, 'Thieves do not break into a poor man's house.' A monk asked an old venerable, 'How was it before Niutou saw the Fourth Patriarch?' He said, 'Like leaves strung on a branch.' The monk said, 'How was it after seeing him?' He said, 'Autumn leaves falling in confusion in the night.' Another monk asked Chan Master Qian of Yongming in Wuyue, 'How was it before Niutou saw the Fourth Patriarch?' Qian said, 'Niutou.' The monk said, 'How was it after seeing him?' Qian said, 'Niutou.' The presentations and verses in various places are very numerous and cannot be recorded in full.)
Having finished conferring the Dharma, the Patriarch then returned to Mount Shuangfeng to end his days. From then on, the Master's dharma assembly flourished greatly. During the Yonghui era of the Tang dynasty, the community lacked provisions. The Master went to Danyang to solicit alms. It was eighty li away from the mountain. He personally carried on his back one dan and eight dou of rice, departing in the morning and returning at dusk, supplying three hundred monks without missing the two meals for three years. The county magistrate Xiao Yuanshan invited him to lecture on the Great Prajñāpāramitā Sūtra at Jianchu Monastery. Listeners gathered like clouds. When he reached the 'Chapter on Extinction and Tranquility', the earth shook because of it. When it was finished, he returned to the mountain.
The Prince of Boling asked the Master:
'When sense-objects and conditions arise regarding form,
one does not say that conditions arise from form.
How is it known that there are conditions,
so that one desires to calm their arising?'
The Master replied:
'When the sense-objects of form first arise,
the natures of both form and sense-object are empty.
Originally there is no knower of conditions;
the capacity of the mind is identical with knowing.
Illuminating the root, arising is non-arising;
at that time, what arose calms of itself.
Embracing darkness, the condition of awareness is born;
when there is mind, conditions are not pursued.
As for before it is born,
form and mind are not nurtured.
From emptiness there is originally no thought;
conception and sensation give rise to spoken thought.
Arising dharmas have never arisen;
what need is there for the Buddha's teachings and injunctions?'
[The Prince] asked:
'Closing the eyes, one does not see form,
yet thoughts of sense-objects become more numerous.
Since form does not concern the mind,
from where do sense-objects arise?'
The Master said:
'Closing the eyes, one does not see form,
yet within the mind many agitated thoughts stir.
Illusory consciousness falsely forms functioning;
arising names in the end cannot be exceeded.
Know that form does not concern the mind,
and the mind also does not concern the person.
Following action, there are characteristics revolving;
a bird departing in the sky is the real.'
[The Prince] asked:
'The arising of sense-objects has no fixed place;
conditioned awareness arises through discerning knowledge.
When sense-objects subside, awareness shifts back;
awareness then turns into a sense-object.
If one uses the mind to drag the mind,
it becomes in turn that which is perceived by awareness.
Following along and drifting after it,
one does not depart from the boundary of arising and ceasing.'
The Master said:
'Form and mind, before, after, and in between—
there are truly no sense-objects of conditioned origination.
A single thought settles and is forgotten of itself;
who can calculate movement and stillness?
This knowing is of itself without knowing;
knowing knowing, conditions are not gathered.
One should examine one's original form of oneself;
why need one seek outside the realm?
The preceding object does not alter or subside;
the succeeding thought does not arrive at the present.
Seeking the moon, one grasps the dark shadow;
tracing tracks, one pursues flying birds.
If you wish to know the original nature of the mind,
it is just like looking inside a dream.
Compare it to ice in the sixth month—
everywhere it is similar.
Fleeing emptiness, in the end one does not escape it;
seeking emptiness, again it is not accomplished.
May I ask about the image in the mirror:
from where is the mind produced?'
[The Prince] asked:
'Just at the very moment one applies the mind,
how is it best to make it secure and tranquil?'
The Master said:
'Just at the very moment one applies the mind,
precisely then there is no mind to apply.
Crooked talk of names and characteristics is wearisome;
speaking directly has no burdensome complexity.
Having no mind, it is applied precisely then;
constantly functioning, precisely then it is absent.
Now speaking of where there is no mind,
it is not different from having a mind.'
[The Prince] asked:
'A wise person adduces marvelous words
that correspond to and tally with the mind.
Words and the path of the mind are distinct;
if matched, they diverge ten-thousand-fold.'
The Master said:
'Using skillful means to speak marvelous words
is the Great Vehicle way to break illness.
It does not concern talking of the original nature;
rather, it is created from the transformations of emptiness.
No-thought is the true and constant;
in the end, the path of the mind must be cut off.
Apart from thought, the nature does not move;
arising and ceasing are without error or divergence.
A valley echo already has sound;
a mirror image can look back.'
[The Prince] asked:
'A practitioner understands sense-objects as existing;
through awareness, he knows sense-objects are annihilated.
The prior awareness and the subsequent awareness,
together with the sense-object, make three minds.'
The Master said:
'The function of sense-objects is not the awareness of the substance;
once aware, one should not think.
Because of awareness, one knows sense-objects are annihilated;
at the time of awareness, sense-objects do not arise.
The prior awareness and the subsequent awareness,
together with the sense-object, are three delays.'
[The Prince] asked:
'Abiding in samādhi, both do not shift;
one regards this as correct samādhi.
Various karmas cannot pull one;
one does not know that subtle ignorance
slowly follows behind.'
The Master said:
'Again I hear that there are other people
who vainly grasp at raising mind-measures.
Among the three, the matter is not accomplished;
not shifting is still empty delusion.
The mind is bound by correct reception,
and considers this the purification of karmic obstructions.
A ten-thousandth part of mind-dust:
not understanding it, they speak of ignorance.
Subtly, habitual causes arise;
slowly, names and characteristics are born.
When wind comes, waves churn;
wishing to be quiet, water returns to levelness.
I would speak of what lies further ahead,
but I fear subsequent minds will be startled.
No-thought is the roar of the great beast;
the emptiness of nature brings down frost and hail.
Stars scatter and foul weeds are destroyed;
flying birds fall in every direction.
The five destinies are truly confused and tumultuous;
the four māras neither advance nor retreat.
It is like a raging fire burning,
and also like a sharp sword cutting.'
[The Prince] asked:
'Relying on awareness, one knows the ten thousand dharmas;
the ten thousand dharmas are originally so.
If one borrows illumination to apply the mind,
one only obtains the applied mind of illumination;
it would not correspond to the matters within the mind.'
The Master said:
'Relying on awareness, one knows the ten thousand dharmas;
the ten thousand dharmas in the end have nothing to rely on.
If one borrows illumination to apply the mind,
it should not be outside the mind.'
[The Prince] asked:
'Following along without selection,
the luminous mind does not manifest before one.
Again fearing that the mind is dark and obscure,
one exerts effort and practice in the mind;
the cognitive obstruction is again difficult to eliminate.'
The Master said:
'Having this, it cannot be had;
seeking this, it cannot be sought.
Non-selection is true selection;
obtaining darkness, the luminous mind emerges.
One who worries is of a dark and obscure mind;
retaining the mind, one relies on effort and practice.
Why discuss the difficulty of cognitive obstructions?
Only reaching Buddhahood does it become an illness.'
[The Prince] asked:
'In striking the mean and comprehending,
it is truly difficult to find peace.
Unless one is a person of active practice,
this difficulty will in the end be hard to see.'
The Master said:
'Desiring to strike the mean and comprehend:
comprehending is neither difficult nor easy.
First contemplate the mind where the mind is;
next examine wisdom within wisdom.
Third, illuminate the one who examines;
fourth, penetrate the indeterminate.
Fifth, liberate names;
sixth, equalize truth and falsity.
Seventh, know the root of dharmas;
eighth, compassionate non-action.
Ninth, pervade the empty skandhas;
tenth, clouds and rain sheltering.
At the very end of that, there is no awareness;
ignorance gives birth to original wisdom.
Mirror images manifest the three karmas;
an illusory person transforms the crossroads.
Do not abide at the extreme of emptiness to the end;
one should illuminate non-existence within existence.
Not going beyond the interior of emptiness and existence,
yet not bringing emptiness and existence together:
this is called striking the mean;
striking the mean is not words.
Being peaceful has no place to be placed;
how can active practice decide it?'
[The Prince] asked:
'There is another kind of person
who well understands emptiness and signlessness;
orally they say that samādhi and disturbance are one,
and further say that there is non-existence within existence.
Equally verifying that functioning is constantly tranquil,
knowing and awareness, tranquil, are constantly functioning.
Using the mind, they tally with the true principle;
later they say functioning is non-functioning.
Wisdom and skillful means are plentiful;
their words accord with the principle.
Suchness: the principle is naturally such;
it is not understood through the discriminating mind.
Since they know that the mind's understanding is wrong,
mind upon mind is again obliterated.
Such a dharma difficult to know
cannot be known in eternal kalpas.
A person who applies the mind like this
cannot be transformed by the Dharma.'
The Master said:
'There are others who verify emptiness,
just as discussed in the previous verse:
practicing emptiness and maintaining tranquility and extinction,
discernment and views are temporarily overturned.
Tallying with the true is a measure of the mind;
in the end know they have not understood the source.
Again, they speak of resting the mind's functioning;
much wisdom is suspected to be similar.
It is simply because the nature is not clear;
seeking emptiness merely wearies oneself.
Dwelling in hidden consciousness for eternal kalpas,
embracing characteristics, they do not know at all.
Emitting light, it immediately shakes the earth;
what do you wish to do about that?'
[The Prince] asked:
'For the aforementioned mind-watchers,
there is again the difficulty of the thin silk veil.'
The Master said:
'Watching the mind has a thin silk veil;
why wait to watch an illusory mind?
How much more so for one without an illusory mind:
it is hard to calmly open one's mouth.'
[The Prince] asked:
'Long possessing the great foundation,
in the divergence of the mind's pathways,
if one attains awareness of subtle obstructions,
then one arrives at the true limit.
Unless one is a skillful teacher,
none can resolve this principle.
Looking up with reverence, may our Great Master
open the essential gate for us,
guiding those who apply their minds
so they are not led to lose the correct path.'
The Master said:
'The Dharma-nature is the original foundation;
dream states make divergences.
The subtle body of the True Mark:
form and mind are constantly unawakened.
Suddenly meeting a person of primal simplicity,
sorrowful and lamenting, pitying the multitude of beings,
relying on doubts, he broadly raises questions;
embracing principle, within he is constantly luminous.
The dark path of birth and death is penetrated;
with blame or praise, his mind is unstartled.
An old man of the wilds reveals partial replies;
the Dharma marks feel ashamed before your arrival.
Receiving the medicine that brings forth the multitude of beings,
it is just like what the nature of form does.'
In the first year of the Xianqing era, the county magistrate Xiao Yuanshan invited him to leave the mountain and reside at Jianchu [Monastery]. The Master declined but could not escape it. Thereupon he ordered the head disciple of his chamber, Zhiyan, and entrusted to him the Dharma seal, directing him to transmit it in succession. When about to descend the mountain, he said to the assembly: 'I shall never set foot on this mountain again.' At that time, the birds and beasts wailed and howled, not stopping for over a month. In front of the hut were four large paulownia trees; in the mid-summer month, they suddenly withered and dropped their leaves of themselves. The following year, the dingsi year, on the twenty-third day of the leap first month, he passed away at Jianchu. His age was sixty-four, his monastic age forty-one. On the twenty-seventh day, he was buried at Mount Jilong. More than ten thousand people gathered to send him off. His former residence on Mount Niutou, the Golden Source, Tiger Roar Spring, Staff Spring, and Golden Tortoise Pool, and the stone chamber where he sat in meditation, all still exist today.
4.8
The second generation, Chan Master Zhiyan, was a native of Qu’a with the surname Hua. In his youth his wisdom and courage surpassed others, and he stood seven feet six inches tall. During the Daye era of the Sui dynasty he served as a palace commander (langjiang). He always hung a water-straining bag from his bow, drawing and using water wherever he went. He repeatedly followed generals on military campaigns and frequently achieved distinction in battle. During the Wude era of the Tang dynasty, at the age of forty, he finally sought to leave householder life. He entered Mount Wangong in Shuzhou and became a disciple under Chan Master Baoyue. Later, sitting quietly one day, he saw an extraordinary monk over ten feet tall, with a refined, striking demeanor and clear, resonant speech, who said to the master, “You have left householder life for eighty lifetimes; you ought to increase your vigorous progress.” Having spoken, he disappeared. Once while the master was in samādhi within a ravine, the mountain waters suddenly surged in a flood. The master remained serene and unmoved, and the waters receded on their own. A hunter encountered him and, because of this, reformed his faults and cultivated goodness. There were also two men who had formerly served in the army with him; hearing of his retreat into seclusion, they entered the mountains together to seek him out. Having met him, they asked the master, “Is the palace commander mad? Why do you live here?” He replied, “My madness is about to sober up, while your madness is just breaking out. Craving sensual forms, dissolute sounds, and greedy for glory and favor, when will you ever escape transmigrating through birth and death?” Deeply moved and enlightened, the two men sighed and departed. In the seventeenth year of Zhenguan, the master returned to Jianye and entered Mount Niutou. He had an audience with Chan Master Rong, who illuminated the great matter for him. The Chan master said to the master, “I received the true essential instruction from Great Master Daoxin, and everything that was attained has vanished. Even if there were a dharma that surpassed nirvāṇa, I would say it too is like a dream or an illusion. When a single speck of dust flies, it veils the sky; when a single mustard seed drops, it covers the earth. You have now surpassed this view; what more can I say? The guidance and teaching of this mountain monastery should be entrusted to you.” The master received the transmission and became the second generation. Later, he entrusted the correct Dharma to Chan Master Fang. He resided at the two monasteries of Baima and Qixuan, and later moved to reside at Shitoucheng. On the tenth day of the first month in the second year of Yifeng, he manifested extinction. His complexion remained unchanged, and his limbs were as flexible as when he was alive. A rare fragrance filled the room, unceasing for ten days. In his final words, he instructed that his body be given a water burial. He lived seventy-eight years and had been a monk for thirty-nine years.
4.9
The third generation, Chan Master Huifang, was a native of Yanling in Runzhou with the surname Pu. He went to Kaishan Monastery to leave householder life, and when he received full ordination, he thoroughly comprehended the sūtras and treatises. Later he entered Mount Niutou and had an audience with Chan Master Yan to consult on the secret essentials. Yan observed that his spiritual capacity was capable of bearing the correct Dharma, and thereupon transmitted the mind-seal to him. The master was awakened with sudden clarity. Thereupon he did not leave the forest retreats for just over ten years, and students from the four directions gathered like clouds. One day, the master said to the assembly, “I wish to go elsewhere to benefit beings in accordance with conditions. You should put yourselves at ease.” He then entrusted the correct Dharma to Chan Master Fachi and returned to Mount Mao. A few years later, when he was about to pass away, he saw about five hundred people with their hair hanging down in the back in the appearance of bodhisattvas, each holding banners and flowers, saying, “We request the Dharma master to preach.” Furthermore, a mountain deity was moved to manifest the body of a great serpent, coming before the courtyard as if weeping in farewell. The master said to his attendant Hongdao, “I am departing. Report this to all the disciples on my behalf.” When the disciples rushed to arrive, the master had already entered extinction. This was on the first day of the eighth month in the first year of the Tianci era of the Tang. The mountain forest turned white, and the streams and ravines ceased flowing for seven days. The sorrowful longing of monastics and laypeople shook the mountain valleys with sound. He lived sixty-seven years and had been a monk for forty years.
4.10
The fourth generation, Chan Master Fachi, was a native of Jiangning in Runzhou with the surname Zhang. He left householder life at an early age. At the age of thirty he traveled to study under Great Master Hongren of Huangmei, and upon hearing the Dharma, his mind opened. Later he again met Chan Master Fang, who gave him the seal of approval. He thereupon succeeded to the mountain monastery and became an ancestral master of the Niutou school. When Master Huangmei was about to depart this world, he said to his disciple Xuanze, “Among those who will transmit my Dharma in the future, there will probably be ten people; Fachi of Jinling is one of them.” Later, he entrusted the Dharma eye to Chan Master Zhiwei. On the fifth day of the ninth month in the second year of the Chang’an era of the Tang, he passed away in the Impermanence Hall of Yanzuo Monastery in Jinling. His testament instructed that his remains be left exposed beneath the pines to feed the birds and beasts. On the day his body was carried forth, there were divine banners in the sky, coming from the west and circling the mountain several times. The bamboo grove of the old courtyard where he lived turned white, ceasing after seven days. He lived sixty-eight years and had been a monk for forty-one years.
4.11
The fifth generation, Chan Master Zhiwei, was a native of Jiangning with the surname Chen. He resided on Mount Yingqing. When he had just reached the age of youth, one day his family suddenly lost him, not knowing where he had gone. When his parents searched for him, they learned that he had already relied on Dharma Master Tong of Tianbao Monastery to leave householder life. At the age of twenty he received full ordination. Later, hearing that Chan Master Fachi had appeared in the world to teach, he went to pay homage and receive the transmission of the correct Dharma. From then on, students of the Jiangzuo region all flocked to his gate. Among them was Huizhong, whom he regarded as a vessel of the Dharma. The master once instructed him with a verse, saying:
4.12
“Do not tie thought upon thought, / which forms the river of birth and death; / In the ocean of transmigration across the six destinies, / you will never see emergence from the long waves.”
4.13
Huizhong answered with a verse, saying:
4.14
“Thoughts and notions are fundamentally an illusion; / their nature is spontaneously without beginning or end. / If you grasp the meaning within this, / the long waves will naturally cease on their own.”
4.15
The master again showed a verse, saying:
4.16
“My original nature is empty and void, / yet through conditions of delusion, self and other arise. / How can delusional feelings be quelled / to return again to sit in the place of emptiness?”
4.17
Huizhong answered with a verse, saying:
4.18
“The empty and void is the true substance; / where can self and other abide? / Delusional feelings need not be quelled; / one immediately sails the boat of prajñā.”
4.19
The master knew he had fully awakened and entrusted the mountain monastery to him. He then guided and transformed beings according to conditions. On the eighteenth day of the second month in the seventeenth year of the Kaiyuan era of the Tang, he passed away at Yanzuo Monastery. As he was about to manifest extinction, he said to his disciples, “Take my corpse into the forest and give it to the birds and beasts.” He lived seventy-seven years.
4.20
The sixth generation, Chan Master Huizhong, was a native of Shangyuan in Runzhou with the surname Wang. At the age of twenty-three he received his studies at Zhuangyan Monastery. Afterwards, hearing that Master Wei had appeared in the world to teach, he went to call on him. As soon as Wei saw him, he said, “The master of the mountain has come!” The master had an awakening to the subtle purport and thereupon served at his side. Later he took his leave to travel to various quarters on pilgrimage. At the Jiejie Courtyard, Wei saw a trumpet-creeper vine that had withered in the summer, and people wanted to chop it down. He said to them, “Do not cut it. When Huizhong returns, this vine will revive.” When the master returned, it turned out just as he had said. He immediately entrusted the mountain monastery to him and then departed to live at Yanzuo Monastery. Throughout his life, the master never changed his single patchwork robe; for utensils, he used only a single cauldron. Once, when there were two granaries of grain for feeding the monks, thieves lurked in wait to steal it, but tigers guarded it for him. The county magistrate Zhang Xun went to the mountain summit to pay homage and asked the master, “What disciples do you have?” The master said, “I have three to five.” Xun asked, “How can I see them?” The master tapped his meditation seat, and three tigers roared and came out. Xun fled in terror. Later, the assembly invited him into the city to reside at the old Zhuangyan Monastery. The master wished to build a separate Dharma hall east of the main hall. There was an old tree where a flock of magpies nested; workers were about to fell it. The master said to the magpies, “A hall is to be built on this ground; why do you not leave quickly?” As soon as he spoke, the magpies moved their nests to another tree. When the foundations were first laid, two spirit-men set its four corners and secretly assisted in the labor by night, so that it was completed in no time. From this, students from the four directions gathered under his seat like clouds. Those who attained the Dharma numbered thirty-four, each residing in a different region to transform many people. The master once instructed the assembly with a verse on pacifying the mind, saying:
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- 景德傳燈錄 — Classical Chinese