---
title: "五燈會元 · 瑞州洞山良价悟本禪師"
description: "五燈會元由宋代高僧普濟編撰，成書於南宋淳祐年間，是中國禪宗重要典籍之一。該書彙編了禪宗五家七宗的傳法譜系與公案語錄，包括法眼、雲門、曹洞、臨濟、溈仰五宗祖師的機鋒對話與悟道因緣，系統整理了禪宗從初祖達摩至唐宋時期的發展脈絡。全書共二十卷，以燈燈相傳為喻，展現了禪宗心法傳承的歷史軌跡。作為研究唐宋禪宗思想的核心文獻，五燈會元不僅是佛教史學的重要資料，更是禪門修行者參究心性的權威指南，在中國佛教史上具有不可替代的地位。"
url: "https://rushiwowen.co/en/r/cma8xedz90lzzl404jzipwww0"
---

### 瑞州洞山良价悟本禪師

> Master Liangjia of Dongshan in Ruizhou

會稽俞氏子。幼歲從師念般若心經。至無眼耳鼻舌身意處。忽以手捫面。問師曰。某甲有眼耳鼻舌等。何故經言無。其師駭然異之。曰。吾非汝師。即指往五洩山禮默禪師披剃。年二十一。詣嵩山具戒。遊方首詣南泉。值馬祖諱辰修齋。泉問眾曰。來日設馬祖齋。未審馬祖還來否。眾皆無對。師出對曰。待有伴即來。泉曰。此子雖後生。甚堪雕琢。師曰。和尚莫壓良為賤。次參溈山。問曰。頃聞南陽忠國師有無情說法話。某甲未究其微。溈曰。闍黎莫記得麼。師曰。記得。溈曰。汝試舉一徧看。師遂舉。僧問。如何是古佛心。國師曰。墻壁瓦礫是。僧曰。墻壁瓦礫。豈不是無情。國師曰。是。僧曰。還解說法否。國師曰。常說熾然。說無間歇。僧曰。某甲為甚麼不聞。國師曰。汝自不聞。不可妨他聞者也。僧曰。未審甚麼人得聞。國師曰。諸聖得聞。僧曰。和尚還聞否。國師曰。我不聞。僧曰。和尚既不聞。爭知無情解說法。國師曰。賴我不聞。我若聞。即齊於諸聖。汝即不聞我說法也。僧曰。恁麼則眾生無分去也。國師曰。我為眾生說。不為諸聖說。僧曰。眾生聞後如何。國師曰。即非眾生。僧曰。無情說法。據何典教。國師曰。灼然。言不該典。非君子之所談。汝豈不見華嚴經云。剎說．眾生說．三世一切說。師舉了。溈曰。我這裏亦有。祇是罕遇其人。師曰。某甲未明。乞師指示。溈竪起拂子曰。會麼。師曰。不會。請和尚說。溈曰。父母所生口。終不為子說。師曰。還有與師同時慕道者否。溈曰。此去澧陵攸縣。石室相連。有雲巖道人。若能撥草瞻風。必為子之所重。師曰。未審此人如何。溈曰。他曾問老僧學人欲奉師去時如何。老僧對他道。直須絕滲漏始得。他道。還得不違師旨也無。老僧道。第一不得道老僧在這裏。師遂辭溈山。徑造雲巖。舉前因緣了。便問。無情說法。甚麼人得聞。巖曰。無情得聞。師曰。和尚聞否。巖曰。我若聞。汝即不聞吾說法也。師曰。某甲為甚麼不聞。巖竪起拂子曰。還聞麼。師曰。不聞。巖曰。我說法汝尚不聞。豈況無情說法乎。師曰。無情說法。該何典教。巖曰。豈不見彌陀經云。水鳥樹林。悉皆念佛念法。師於此有省。乃述偈曰。也大奇。也大奇。無情說法不思議。若將耳聽終難會。眼處聞時方得知。師問雲巖。某甲有餘習未盡。巖曰。汝曾作甚麼來。師曰。聖諦亦不為。巖曰。還歡喜也未。師曰。歡喜則不無。如糞掃堆頭。拾得一顆明珠。師問雲巖。擬欲相見時如何。曰。問取通事舍人。師曰。見問次。曰。向汝道甚麼。師辭雲巖。巖曰。甚麼處去。師曰。雖離和尚。未卜所止。曰。莫湖南去。師曰。無。曰。莫歸鄉去。師曰。無。曰。早晚却回。師曰。待和尚有住處即來。曰。自此一別。難得相見。師曰。難得不相見。臨行又問。百年後忽有人問。還邈得師真否。如何祇對。巖良久。曰。祇這是。師沈吟。巖曰。价闍黎承當箇事。大須審細。師猶涉疑。後因過水睹影。大悟前旨。有偈曰。切忌從他覓。迢迢與我踈。我今獨自往。處處得逢渠。渠今正是我。我今不是渠。應須恁麼會。方得契如如。他日。因供養雲巖真次。僧問。先師道祇這是。莫便是否。師曰。是。曰。意旨如何。師曰。當時幾錯會先師意。曰。未審先師還知有也無。師曰。若不知有。爭解恁麼道。若知有。爭肯恁麼道長慶云。既知有。為甚麼恁麼道。又云。養子方知父慈。師在泐潭。見初首座。有語曰。也大奇。也大奇。佛界道界不思議。師遂問曰。佛界道界即不問。祇如說佛界道界底是甚麼人。初良久無對。師曰。何不速道。初曰。爭即不得。師曰。道也未曾道。說甚麼爭即不得。初無對。師曰。佛之與道。俱是名言。何不引教。初曰。教道甚麼。師曰。得意忘言。初曰。猶將教意向心頭作病在。師曰。說佛界道界底病大小。初又無對。次日忽遷化。時稱師為問殺首座价。師自唐大中末於新豐山接誘學徒。厥後盛化豫章高安之洞山。權開五位。善接三根。大闡一音。廣弘萬品。橫抽寶劒。剪諸見之稠林。妙葉弘通。截萬端之穿鑿。又得曹山深明的旨。妙唱嘉猷。道合君臣。偏正回互。由是洞上玄風。播於天下。故諸方宗匠。咸共推尊之曰曹洞宗。師因雲巖諱日營齋。僧問。和尚於雲巖處得何指示。師曰。雖在彼中。不𫎇指示。曰。既不𫎇指示。又用設齋作甚麼。師曰。爭敢違背他。曰。和尚初見南泉。為甚麼却與雲巖設齋。師曰。我不重先師道德佛法。祇重他不為我說破。曰。和尚為先師設齋。還肯先師也無。師曰。半肯半不肯。曰。為甚麼不全肯。師曰。若全肯。即孤負先師也。問。欲見和尚本來師。如何得見。師曰。年牙相似。即無阻矣。僧擬進語。師曰。不躡前蹤。別請一問。僧無對雲居代云。恁麼則不見和尚本來師也。僧問長慶。如何是年牙相似者。慶云。古人恁麼道。闍黎又向這裏覓箇甚麼。問。寒暑到來。如何回避。師曰。何不向無寒暑處去。曰。如何是無寒暑處。師曰。寒時寒殺闍黎。熱時熱殺闍黎。上堂。還有不報四恩三有者麼。眾無對。又曰。若不體此意。何超始終之患。直須心心不觸物。步步無處所。常無間斷。始得相應。直須努力。莫閑過日。問僧。甚處來。曰。遊山來。師曰。還到頂麼。曰。到。師曰。頂上有人麼。曰。無人。師曰。恁麼則不到頂也。曰。若不到頂。爭知無人。師曰。何不且住。曰。某甲不辭住。西天有人不肯。師曰。我從來疑著這漢。師與泰首座冬節喫果子次。乃問。有一物上拄天。下拄地。黑似漆。常在動用中。動用中收不得。且道過在甚麼處。泰曰。過在動用中同安顯別云不知。師喚侍者。掇退果卓。問雪峯。從甚處來。曰。天台來。師曰。見智者否。曰。義存喫鐵棒有分。僧問。如何是西來意。師曰。大似駭雞犀。問。蛇吞蝦蟇。救則是。不救則是。師曰。救則雙目不睹。不救則形影不彰。有僧不安。要見師。師遂往。僧曰。和尚何不救取人家男女。師曰。你是甚麼人家男女。曰。某甲是大闡提人家男女。師良久。僧曰。四山相逼時如何。師曰。老僧日前也向人家屋簷下過來。曰。回互不回互。師曰。不回互。曰。教某甲向甚處去。師曰。粟畬裏去。僧噓一聲。曰。珍重。便坐脫。師以拄杖敲頭三下。曰。汝祗解與麼去。不解與麼來。因夜參。不點燈。有僧出問話。退後。師令侍者點燈。乃召適來問話僧出來。其僧近前。師曰。將取三兩粉來。與這箇上座。其僧拂袖而退。自此省發。遂罄捨衣資設齋。得三年後。辭師。師曰。善為。時雪峯侍立。問曰。祗如這僧辭去。幾時却來。師曰。他祇知一去。不解再來。其僧歸堂。就衣鉢下坐化。峯上報師。師曰。雖然如此。猶較老僧三生在。雪峯上問訊。師曰。入門來須有語。不得道早箇入了也。峯曰。某甲無口。師曰。無口且從。還我眼來。峯無語雲居別前語云。待某甲有口即道。長慶別云。恁麼則某甲謹退。雪峯般柴次。乃於師面前拋下一束。師曰。重多少。峯曰。盡大地人提不起。師曰。爭得到這裏。峯無語。問僧。甚處來。曰。三祖塔頭來。師曰。既從祖師處來。又要見老僧作甚麼。曰。祖師即別。學人與和尚不別。師曰。老僧欲見闍黎本來師。還得否。曰。亦須待和尚自出頭來。始得。師曰。老僧適來暫時不在。官人問。有人修行否。師曰。待公作男子即修行。僧問。相逢不拈出。舉意便知有時如何。師乃合掌頂戴。問僧。作甚麼來。曰。孝順和尚來。師曰。世間甚麼物最孝順。僧無對。上堂。有一人在千人萬人中。不背一人。不向一人。你道此人具何面目。雲居出曰。某甲參堂去。師有時曰。體得佛向上事。方有些子語話分。僧問。如何是語話。師曰。語話時闍黎不聞。曰。和尚還聞否。師曰。不語話時即聞。問。如何是正問正答。師曰。不從口裏道。曰。若有人問。師還答否。師曰。也未曾問。問。如何是從門入者非寶。師曰。便好休。問。和尚出世幾人肯。師曰。並無一人肯。曰。為甚麼並無一人肯。師曰。為他箇箇氣宇如王。師問講維摩經僧曰。不可以智知。不可以識識。喚作甚麼語。曰。讚法身語。師曰。喚作法身。早是讚也。問。時時勤拂拭。為甚麼不得他衣鉢。未審甚麼人合得。師曰。不入門者。曰。祇如不入門者。還得也無。師曰。雖然如此。不得不與他。却又曰。直道本來無一物。猶未合得他衣鉢。汝道甚麼人合得。這裏合下得一轉語。且道下得甚麼語。時有一僧。下九十六轉語。並不契。末後一轉。始愜師意。師曰。闍黎何不早恁麼道。別有一僧密聽。祇不聞末後一轉。遂請益其僧。僧不肯說。如是三年相從。終不為舉。一日因疾。其僧曰。某三年請舉前話。不蒙慈悲。善取不得。惡取去。遂持刀白曰。若不為某舉。即殺上座去也。其僧悚然。曰。闍黎且待。我為你舉。乃曰。直饒將來亦無處著。其僧禮謝。有菴主不安。凡見僧便曰。相救。相救。多下語不契。師乃去訪之。主亦曰。相救。師曰。甚麼相救。主曰。莫是藥山之孫。雲巖嫡子麼。師曰。不敢。主合掌曰。大家相送。便遷化。僧問。亡僧遷化向甚麼處去。師曰。火後一莖茆。問。師尋常教學人行鳥道。未審如何是鳥道。師曰。不逢一人。曰。如何行。師曰。直須足下無私去。曰。祇如行鳥道。莫便是本來面目否。師曰。闍黎因甚顛倒。曰。甚麼處是學人顛倒。師曰。若不顛倒。因甚麼却認奴作郎。曰。如何是本來面目。師曰。不行鳥道。師謂眾曰。知有佛向上人。方有語話分。僧問。如何是佛向上人。師曰。非佛保福別云。佛非。法眼別云。方便呼為佛。師與密師伯過水。乃問。過水事作麼生。伯曰。不濕脚。師曰。老老大大。作這箇語話。伯曰。你又作麼生。師曰。脚不濕。問僧。甚處去來。曰。製鞋來。師曰。自解依他。曰。依他。師曰。他還指教汝也無。曰。允即不違。僧問茱萸。如何是沙門行。萸曰。行則不無。有覺即乖。別有僧舉似師。師曰。他何不道未審是甚麼行。僧遂進此語。萸曰。佛行。佛行。僧回舉似師。師曰。幽州猶似可。最苦是新羅東禪齊拈云。此語還有疑訛也無。若有。且道甚麼處不得。若無。他又道最苦是新羅。還點檢得出麼。他道行則不無。有覺即乖。却令再問是甚麼行。又道佛行。那僧是會了問。不會了問。請斷看。僧却問。如何是沙門行。師曰。頭長三尺。頸長二寸。師令侍者持此語問三聖然和尚。聖於侍者手上掐一掐。侍者回。舉似師。師肯之。師見幽上座來。遽起向禪牀後立。幽曰。和尚為甚麼回避學人。師曰。將謂闍黎不見老僧。問。如何是玄中又玄。師曰。如死人舌。師洗鉢次。見兩烏爭蝦蟇。有僧便問。這箇因甚麼到恁麼地。師曰。祇為闍黎。問。如何是毗盧師法身主。師曰。禾莖粟榦。問。三身之中。阿那身不墮眾數。師曰。吾常於此切僧問曹山。先師道吾常於此切。意作麼生。山云。要頭便斫去。又問雪峯。峯以拄杖劈口打云。我亦曾到洞山來。會下有老宿去雲巖回。師問。汝去雲巖作甚麼。宿曰。不會。師代曰。堆堆地。師行脚時。會一官人。曰。三祖信心銘。弟子擬註。師曰。纔有是非。紛然失心。作麼生註法眼代云。恁麼則弟子不註也。師看稻次。見朗上座牽牛。師曰。這箇牛須好看。恐傷人苗稼。朗曰。若是好牛。應不傷人苗稼。僧問。如何是青山白雲父。師曰。不森森者是。曰。如何是白雲青山兒。師曰。不辯東西者是。曰。如何是白雲終日倚。師曰。去離不得。曰。如何是青山總不知。師曰。不顧視者是。問。清河彼岸是甚麼草。師曰。是不萌之草。師作五位君臣頌曰。正中偏。三更初夜月明前。莫怪相逢不相識。隱隱猶懷舊日嫌。偏中正。失曉老婆逢古鏡。分明覿面別無真。休更迷頭猶認影。正中來。無中有路隔塵埃。但能不觸當今諱。也勝前朝斷舌才。兼中至。兩刃交鋒不須避。好手猶如火裏蓮。宛然自有沖天志。兼中到。不落有無誰敢和。人人盡欲出常流。折合還歸炭裏坐。上堂。向時作麼生。奉時作麼生。功時作麼生。共功時作麼生。功功時作麼生。僧問。如何是向。師曰。喫飯時作麼生。曰。如何是奉。師曰。背時作麼生。曰。如何是功。師曰。放下钁頭時作麼生。曰。如何是共功。師曰。不得色。曰。如何是功功。師曰。不共。乃示頌曰。聖主由來法帝堯。御人以禮曲龍腰。有時閙市頭邊過。到處文明賀聖朝。淨洗濃粧為阿誰。子規聲裏勸人歸。百花落盡啼無盡。更向亂峯深處啼。枯木花開劫外春。倒騎玉象趂麒麟。而今高隱千峯外。月皎風清好日辰。眾生諸佛不相侵。山自高兮水自深。萬別千差明底事。鷓鴣啼處百花新。頭角纔生已不堪。擬心求佛好羞慚。迢迢空劫無人識。肯向南詢五十三。師因曹山辭。遂囑曰。吾在雲巖先師處。親印寶鏡三昧。事窮的要。今付於汝。詞曰。如是之法。佛祖密付。汝今得之。宜善保護。銀盌盛雪。明月藏鷺。類之弗齊。混則知處。意不在言。來機亦赴。動成窠臼。差落顧佇。背觸俱非。如大火聚。但形文彩。即屬染汙。夜半正明。天曉不露。為物作則。用󳫠諸苦。雖非有為。不是無語。如臨寶鏡。形影相覩。汝不是渠。渠正是汝。如世嬰兒。五相完具。不去不來。不起不住。婆婆和和。有句無句。終不得物。語未正故。重離六爻。偏正回互。疊而為三。變盡成五。如荎徒結切草味。如金剛杵。正中妙挾。敲唱雙舉。通宗通塗。挾帶挾路。錯然則吉。不可犯忤。天真而妙。不屬迷悟。因緣時節。寂然昭著。細入無間。大絕方所。毫忽之差。不應律呂。今有頓漸。緣立宗趣。宗趣分矣。即是規矩。宗通趣極。真常流注。外寂中搖。係駒伏鼠。先聖悲之。為法檀度。隨其顛倒。以緇為素。顛倒想滅。肯心自許。要合古轍。請觀前古。佛道垂成。十劫觀樹。如虎之缺。如馬之𮩴之戍切。以有下劣。寶几珍御。以有驚異。貍奴白牯。羿以巧力。射中百步。箭鋒相直。巧力何預。木人方歌。石女起舞。非情識到。寧容思慮。臣奉於君。子順於父。不順非孝。不奉非輔。潛行密用。如愚若魯。但能相續。名主中主。師又曰。末法時代。人多乾慧。若要辯驗真偽。有三種滲漏。一曰見滲漏。機不離位。墮在毒海。二曰情滲漏。滯在向背。見處偏枯。三曰語滲漏。究妙失宗。機昧終始。濁智流轉。於此三種。子宜知之。又綱要偈三首。一．敲唱俱行偈曰。金針雙鎻備。叶路隱全該。寶印當風妙。重重錦縫開。二．金鎻玄路偈曰。交互明中暗。功齊轉覺難。力窮忘進退。金鎻網鞔鞔。三．不墮凡聖亦名理事不涉。偈曰。事理俱不涉。回照絕幽微。背風無巧拙。電火爍難追。上堂。道無心合人。人無心合道。欲識箇中意。一老一不老後僧問曹山。如何是一老。山云。不扶持。云。如何是一不老。山云。枯木。僧又舉似逍遙忠。忠云。三從六義。問僧。世間何物最苦。曰。地獄最苦。師曰。不然。在此衣線下。不明大事。是名最苦。師與密師伯行次。指路傍院曰。裏面有人說心說性。伯曰。是誰。師曰。被師伯一問。直得去死十分。伯曰。說心說性底誰。師曰。死中得活。問僧。名甚麼。曰。某甲。師曰。阿那箇是闍黎主人公。曰。見祇對次。師曰。苦哉。苦哉。今時人例皆如此。祇認得驢前馬後底。將為自己。佛法平沈。此之是也。賓中主尚未分。如何辯得主中主。僧便問。如何是主中主。師曰。闍黎自道取。曰。某甲道得。即是賓中主雲居代云。某甲道得。不是賓中主。如何是主中主。師曰。恁麼道即易。相續也大難。遂示頌曰。嗟見今時學道流。千千萬萬認門頭。恰似入京朝聖主。祇到潼關便即休。師不安。令沙彌傳語雲居。乃囑曰。他或問和尚安樂否。但道雲巖路相次絕也。汝下此語須遠立。恐他打汝。沙彌領旨去。傳語聲未絕。早被雲居打一棒。沙彌無語同安顯代云。恁麼則雲巖一枝不墜也。雲居錫云。上座且道雲巖路絕不絕。崇壽稠云。古人打此一棒。意作麼生。師將圓寂。謂眾曰。吾有閑名在世。誰人為吾除得。眾皆無對。時沙彌出曰。請和尚法號。師曰。吾閑名已謝石霜云。無人得他肯。雲居云。若有閑名。非吾先師。曹山云。從古至今。無人辯得。疎山云。龍有出水之機。無人辯得。僧問。和尚違和。還有不病者也無。師曰。有。曰。不病者還看和尚否。師曰。老僧看他有分。曰。未審和尚如何看他。師曰。老僧看時。不見有病。師乃問僧。離此殻漏子。向甚麼處與吾相見。僧無對。師示頌曰。學者恒沙無一悟。過在尋他舌頭路。欲得忘形泯蹤跡。努力殷勤空裏步。乃命剃髮．澡身．披衣。聲鐘辭眾。儼然坐化。時大眾號慟。移晷不止。師忽開目謂眾曰。出家人心不附物。是真修行。勞生惜死。哀悲何益。復令主事辦愚癡齋。眾猶慕戀不已。延七日。食具方備。師亦隨眾齋畢。乃曰。僧家無事。大率臨行之際。勿須喧動。遂歸丈室。端坐長往。當咸通十年三月。壽六十三。臘四十二。諡悟本禪師。塔曰慧覺。

> A son of the Yu family from Kuaiji. From a young age, he studied under a teacher and recited the Heart Sutra. When he came to the line "no eye, ear, nose, tongue, body, or mind," he suddenly touched his face and asked his teacher, "I have eyes, ears, nose, and tongue—why does the sutra say there are none?" His teacher was startled and amazed. He said, "I am not your teacher." He then directed him to go to Mount Wuxie to pay respects to and receive ordination from Chan Master Mo. At the age of twenty-one, he went to Mount Song to receive the full precepts. While traveling to seek teachings, he first went to Nanquan. It happened to be the anniversary of Mazu's passing, and a vegetarian feast was being prepared. Nanquan asked the assembly, "Tomorrow we hold the feast for Mazu—do you think Mazu will come?" None of the assembly could answer. The Master came forward and answered, "He will come when he has company." Nanquan said, "Though this young man is young, he is quite worth carving and polishing." The Master said, "Venerable, don't force the good to become the lowly." Next he went to study with Guishan. He asked, "I have heard that National Teacher Nanyang Zhong once spoke of the teaching of insentient beings expounding the Dharma. I haven't yet grasped its subtlety." Guishan said, "Do you remember it?" The Master said, "I remember it." Guishan said, "Try reciting it once." The Master then recounted it: A monk asked, "What is the mind of the ancient Buddhas?" The National Teacher said, "Walls, tiles, and pebbles." The monk said, "Aren't walls, tiles, and pebbles insentient?" The National Teacher said, "Yes." The monk asked, "Do they then expound the Dharma?" The National Teacher said, "They constantly expound it, vigorously and without pause." The monk asked, "Why don't I hear it?" The National Teacher said, "You yourself don't hear it—but that doesn't prevent those who can from hearing it." The monk asked, "Who then can hear it?" The National Teacher said, "The sages can hear it." The monk asked, "Do you hear it, Master?" The National Teacher said, "I do not hear it." The monk asked, "If you don't hear it, how do you know insentient beings can expound the Dharma?" The National Teacher said, "Thank goodness I don't hear it. If I heard it, I would be equal to the sages, and then you would not hear me expounding the Dharma." The monk said, "Then sentient beings have no share in it." The National Teacher said, "I expound it for sentient beings, not for the sages." The monk asked, "What happens after sentient beings hear it?" The National Teacher said, "Then they are no longer sentient beings." The monk asked, "What scripture or teaching does this—that insentient beings expound the Dharma—rely upon?" The National Teacher said, "Clearly, words not grounded in the scriptures are not what a gentleman would speak. Have you not seen the Flower Garland Sutra, which says, 'Realms expound, sentient beings expound, all things in the three times expound'?" Having recounted this, the Master said to Guishan, "I have not yet understood this clearly—please guide me." Guishan raised his whisk and said, "Do you understand?" The Master said, "I don't understand. Please, Master, explain." Guishan said, "The mouth born of my parents will never explain it for you." The Master asked, "Are there any others who, like you, Master, seek the Way?" Guishan said, "Not far from here, in You County near Liling, there are connected stone chambers where the hermit Yunyan dwells. If you can push through the grass to observe the wind, he will surely be someone you can hold in high regard." The Master asked, "What kind of person is he?" Guishan said, "He once asked me, 'What should I do when I want to accompany my teacher?' I said to him, 'You must eliminate all leaks.' He asked, 'Would that still be in accord with the teacher's intent?' I said to him, 'The most important thing is—do not say the old monk is here.'" The Master then took leave of Guishan and went directly to Yunyan. Having recounted the previous story, he asked, "Insentient beings expounding the Dharma—who can hear it?" Yunyan said, "Insentient beings hear it." The Master asked, "Do you hear it, Master?" Yunyan said, "If I heard it, you would not hear me expounding the Dharma." The Master asked, "Why do I not hear it?" Yunyan raised his whisk and asked, "Do you hear it now?" The Master said, "No." Yunyan said, "You don't even hear me expounding the Dharma—how much less the Dharma of insentient beings!" The Master asked, "The teaching of insentient beings expounding the Dharma—what scripture does it rely upon?" Yunyan said, "Have you not seen the Amitabha Sutra, which says, 'Water, birds, trees, and forests all recite the Buddha and recite the Dharma'?" At this, the Master had an awakening. He then recited a verse: "How strange! How strange! Insentient beings expounding the Dharma is inconceivable. If you try to hear it with your ears, you'll never grasp it— Only when you hear it with your eyes will you know." The Master asked Yunyan, "I still have some habitual tendencies left." Yunyan said, "What have you been doing?" The Master said, "I don't even engage in the holy truths." Yunyan asked, "Are you delighted, then?" The Master said, "Delight is not absent—it's like finding a bright pearl in a pile of rubbish." The Master asked Yunyan, "What if I want to meet you?" Yunyan said, "Ask the interpreter." The Master said, "I'm asking right now." Yunyan said, "What did I tell you?" The Master took leave of Yunyan. Yunyan asked, "Where are you going?" The Master said, "Though I have left you, Master, I haven't decided where to stay." Yunyan said, "Don't go south of the lake." The Master said, "No." Yunyan said, "Don't go back to your hometown." The Master said, "No." Yunyan said, "Then when will you return?" The Master said, "When you, Master, have a place to stay, I'll come." Yunyan said, "After this parting, it will be hard to meet again." The Master said, "Hard not to meet." Before leaving, he again asked, "If, a hundred years from now, someone suddenly asks me whether I can still capture your true likeness, how should I respond?" Yunyan was silent for a long while, then said, "Just this." The Master pondered. Yunyan said, "Jie, for you to take on this matter, you must be extremely careful." The Master still had doubts. Later, while crossing a stream and seeing his reflection, he was greatly awakened to the previous meaning. He composed a verse: "Do not seek it from others— That only distances you from it. Now, going alone, Everywhere I meet him. He is now precisely me, But I am not now him. You must understand it this way To merge with thusness." One day, while making offerings before Yunyan's portrait, a monk asked, "Your late teacher said, 'Just this'—is that so?" The Master said, "Yes." The monk asked, "What is the meaning?" The Master said, "At the time, I almost misunderstood my late teacher's meaning." The monk asked, "Did your late teacher know this or not?" The Master said, "If he didn't know, how could he have spoken thus? If he did know, how could he have consented to speak thus?" (The note has been retained per source‥長慶 said, "Since he knew, why did he speak thus?" And also said, "Only when you raise a child do you know a father's kindness.") When the Master was at Letan, he met Head Seat Chu. Chu had said, "How strange! How strange! The Buddha realm and the Path realm are inconceivable." The Master then asked him, "I won't ask about the Buddha realm and the Path realm—but what is the one who speaks of the Buddha realm and the Path realm?" Chu was silent for a long time and didn't answer. The Master said, "Why don't you answer quickly?" Chu said, "I simply can't." The Master said, "You haven't even spoken—what do you mean 'can't'?" Chu had no reply. The Master said, "Buddha and the Path are both mere names. Why don't you cite the scriptures?" Chu asked, "What do the scriptures say?" The Master said, "When you grasp the meaning, you forget the words." Chu said, "You're still taking the words of the teachings and making a sickness in your mind." The Master asked, "How big is the sickness of the one who speaks of the Buddha realm and the Path realm?" Chu again had no reply. The next day, he passed away suddenly. People of the time called the Master "Jia the Questioner who killed the Head Seat." From the end of the Tang Dazhong era, the Master guided students at Mount Xinfeng. Later, he taught widely at Dongshan in Yuzhang's Gao'an. He skillfully established the Five Ranks, adeptly guiding the three capacities, broadly proclaiming the one voice, and extensively propagating the myriad things. Drawing forth the jeweled sword, he cut through the thicket of views. Wonderfully expressing wide comprehension, he cut off ten thousand kinds of contrived interpretations. And he found in Caoshan one who deeply understood the essential meaning, singing beautifully the excellent counsel. The Way corresponded to ruler and minister, with the interweaving of partial and full. Thus the mysterious way of Dongshan spread throughout the world. For this reason, masters of all traditions came to honor it together, calling it the Caodong School. When the Master held a feast on the anniversary of Yunyan's passing, a monk asked, "What instruction did the Master receive from Yunyan?" The Master said, "Though I was with him, I received no instruction." The monk asked, "If you received no instruction, why hold a feast for him?" The Master said, "How dare I betray him?" The monk asked, "You first met Nanquan—why then do you hold a feast for Yunyan?" The Master said, "I don't value my teacher for his virtue or his Dharma—I only value that he didn't explain it to me." The monk asked, "When the Master holds a feast for his late teacher, do you approve of him?" The Master said, "Half approval, half disapproval." "Why not complete approval?" "If I completely approved, I would be betraying my late teacher." A monk asked, "I wish to see your original teacher, Master—how can I see him?" The Master said, "When your years and teeth are similar, there will be no obstruction." As the monk started to speak, the Master said, "Don't tread the previous track—ask another question." The monk had no reply. (A note follows: Yunju answered on his behalf: "Then you do not see the Master's original teacher." A monk asked Changqing, "What is it—one whose years and teeth are similar?" Changqing said, "The ancients spoke thus—what more are you looking for here?") "Cold and heat are coming—how do we avoid them?" "Why not go where there is no cold or heat?" "What is the place of no cold or heat?" "When cold, it kills you cold; when hot, it kills you hot." At a formal talk, the Master said, "Is there anyone who does not repay the four kindnesses and the three realms?" The assembly was silent. He then said, "If you don't embody this meaning, how can you transcend the suffering of beginning and end? You must let mind not touch things at every moment, and step by step have no place to rest. If this is constant and uninterrupted, you will be in accord. You must strive. Don't pass your days idly." He asked a monk, "Where have you come from?" "I've been roaming the mountains." "Did you reach the summit?" "Yes, I did." "Was anyone on the summit?" "No one." "Then you didn't reach the summit." "If I hadn't reached the summit, how would I know there was no one?" "Why not stay there a while?" "I wouldn't mind staying, but someone in the West doesn't approve." The Master said, "I've always had my doubts about this fellow." As the Master and Head Seat Tai were eating fruit at the winter solstice, he asked, "There is a thing that props up the heavens above and presses down the earth below. It is black as lacquer, always active within function—yet can't be caught within function. Tell me, where is its fault?" Tai said, "The fault is within function." (A note: Tong'an Xian offered a different answer: "Not knowing.") The Master called his attendant to clear the fruit table. He asked Xuefeng, "Where have you come from?" "From Tiantai." "Did you see the sage Zhiyi?" "Yicun deserves the iron staff." A monk asked, "What is the meaning of the Patriarch's coming from the West?" The Master said, "Just like a rhinoceros-repelling rooster." A monk asked, "A snake is swallowing a toad. Is it right to save it or not to save it?" The Master said, "If you save it, your two eyes are blind; if you don't save it, its form and shadow are not revealed." A monk was ill and wanted to see the Master. The Master went to him. The monk said, "Master, why don't you save this child of the household?" The Master said, "What child of whose household are you?" The monk said, "I am a child of a greatly incorrigible household." The Master was silent for a long while. The monk asked, "When the four mountains press in from all sides, what then?" The Master said, "A long time ago, the old monk also passed under the eaves of someone's house." The monk asked, "Do you interweave or not?" The Master said, "No interweaving." "Then where should I go?" "Into the millet field." The monk gave a sigh, said "Take care," and sat upright in passing. The Master tapped his head three times with his staff and said, "You only know how to go like that—you don't know how to come like that." One evening during a gathering, no lamp was lit. A monk came forward and asked a question, then withdrew. The Master had the attendant light a lamp, then called out to the monk who had asked. The monk came forward. The Master said, "Take a few ounces of flour and give it to this venerable one." The monk shook his sleeve and withdrew. From that point he had an awakening. He gave away all his robes and belongings to hold a feast. Three years later he took leave of the Master. The Master said, "Act well." At that time Xuefeng was standing in attendance and asked, "If this monk has gone, when will he return?" The Master said, "He only knows how to go once—he doesn't know how to come again." The monk returned to the monks' hall and sat in meditation beneath his robe and bowl, then passed away. Xuefeng went up and reported this to the Master. The Master said, "Even so, he is still three lifetimes behind this old monk." Xuefeng came up to pay his respects. The Master said, "When you enter the gate, you must speak—you can't say 'already entered.'" Xuefeng said, "I have no mouth." The Master said, "No mouth is fine—but return my eyes to me." Xuefeng was silent. (Notes retained: Yunju replied differently to the earlier line: "When I have a mouth, I will speak." Changqing answered differently: "Then I respectfully withdraw.") While Xuefeng was carrying firewood, he threw a bundle down in front of the Master. The Master asked, "How heavy is it?" Xuefeng said, "No one in the whole world could lift it." The Master said, "Then how did it get here?" Xuefeng was silent. The Master asked a monk, "Where have you come from?" "From the stupa of the Third Ancestor." "Since you've come from the Ancestor, why do you still want to see this old monk?" "The Ancestor is one thing—the student is not separate from you, Master." "This old monk wants to see your original teacher—can you do it?" "It also requires you, Master, to step forward yourself." The Master said, "Just now, the old monk was temporarily absent." An official asked, "Is there anyone practicing?" The Master said, "Wait until you become a real man, then practice." A monk asked, "When meeting, one doesn't pull it out; the moment intention arises, it is already known—what about that?" The Master put his palms together and raised them to his head in reverence. A monk asked, "What have you come for?" "To be filial to the Master." "What is the most filial thing in the world?" The monk had no reply. At a formal talk, the Master said, "There is a person among a thousand or ten thousand people who turns his back on no one and faces no one. Tell me—what is this person's appearance?" Yunju came forward and said, "I'm going to the hall." Sometimes the Master said, "Only by embodying what is above the Buddha can you have some share in speech." A monk asked, "What is speech?" The Master said, "When I speak, you don't hear." The monk asked, "Do you hear, Master?" The Master said, "When I'm not speaking, I hear." A monk asked, "What is proper asking and proper answering?" The Master said, "It does not come from the mouth." "If someone asks, would you answer, Master?" The Master said, "It has never been asked." A monk asked, "Why is what enters through the gate not a treasure?" The Master said, "Better to stop right there." A monk asked, "Since you came into the world, Master, how many people have approved of you?" The Master said, "Not a single one." "Why is it that not one approves?" "Because each one's bearing is like a king." When a monk who lectured on the Vimalakirti Sutra was present, the Master asked, "'It cannot be known by knowledge, cannot be recognized by consciousness'—what kind of statement is this?" The monk said, "A statement praising the Dharmakāya." The Master said, "Calling it the Dharmakāya is already praising it." A monk asked, "Why didn't 'constantly wipe and polish' win him the robe and bowl? Who was it that should have gotten them?" The Master said, "One who never enters the gate." "Does one who never enters the gate attain them?" "Even so—he still had to be given them." Then the Master continued, "Even uttering 'originally not one thing'—still not winning the robe and bowl. So tell me, who deserved them? Here a turning word must be uttered. Tell me, what word should be spoken?" A monk then made ninety-six attempts—none hit the mark. On the final one, it satisfied the Master. The Master said, "Why didn't you say this earlier?" Another monk had secretly listened but missed only the final turning word, and so asked the first monk to tell him. The monk refused to say. For three years he followed the monk, but still he would not tell him. One day, in illness, the monk said, "For three years I've begged you to reveal what was said, but you haven't shown me compassion. If I can't get it kindly, I'll take it unkindly." He took out a knife and said, "If you don't tell me, I'll kill you." Startled, the other monk said, "Wait a moment, and I'll tell you." He then said, "Even if you bring it now, there is nowhere to put it." The monk bowed in thanks. An abbot of a hermitage was unwell. Whenever he saw a monk, he would say, "Save me! Save me!" Many gave answers that didn't fit. The Master went to visit him. The abbot also said, "Save me!" The Master asked, "What needs saving?" The abbot said, "Might you be the grandson of Yaoshan and the direct heir of Yunyan?" The Master said, "I dare not presume." The abbot put his palms together and said, "Let us see each other off." And then he passed away. A monk asked, "When a dead monk dies, where does he go?" The Master said, "After the cremation, one stalk of grass." A monk asked, "The Master usually teaches people to walk the bird's path—what is the bird's path?" The Master said, "Meeting no one." "How does one walk it?" "One must walk with no selfishness beneath one's feet." "Then walking the bird's path—is that the original face?" "Why are you so upside down?" "In what way am I upside down, student?" "If not upside down, why then would you mistake the servant for the master?" "Then what is the original face?" "Not walking the bird's path." The Master said to the assembly, "Only those who know the one above the Buddha have any share in speech." A monk asked, "What is the one above the Buddha?" The Master said, "Not Buddha." (Notes retained: Baofu answered differently: "Buddha is not." Fayan answered differently: "Conventionally called Buddha.") When the Master and Master Mi were crossing a stream, he asked, "What about this matter of crossing the water?" Mi said, "Not wetting the feet." The Master said, "Old and big as you are, uttering words like that!" Mi said, "What would you say?" The Master said, "The feet not getting wet." He asked a monk, "Where have you been?" "Making shoes." "Do you rely on yourself or on another?" "On another." "Does he guide or instruct you?" "If he agrees, I don't disobey." A monk asked Zhuyu, "What is the conduct of a renunciant?" Zhuyu said, "Conduct is not absent, but there is deviation with any awareness." Another monk reported this to the Master. The Master said, "Why didn't he ask what kind of conduct this is?" The monk then put forward this question. Zhuyu said, "Buddha conduct. Buddha conduct." The monk returned and reported this to the Master. The Master said, "What's said of Youzhou may pass, but the most bitter is Silla." (A note retained about potential doubts regarding this exchange.) The monk then asked, "What is the conduct of a renunciant?" The Master said, "The head is three feet long, the neck two inches." The Master had his attendant take this saying to ask Chan Master Sansheng. Sansheng pinched the attendant's hand. The attendant returned and reported this to the Master, who approved of it. When the Master saw Elder You arrive, he abruptly rose and stood behind his meditation bench. You said, "Why does the Master avoid me?" The Master said, "I thought you couldn't see this old monk." A monk asked, "What is the mystery within the mystery?" The Master said, "Like a dead man's tongue." While the Master was washing his bowl, he saw two crows fighting over a frog. A monk then asked, "Why has this come to such a pass?" The Master said, "Just for your sake." A monk asked, "What is the master of the Dharma body of Vairocana?" The Master said, "Stalks of grain and stems of millet." A monk asked, "Among the three bodies, which body does not fall into the categories?" The Master said, "I have always been pressing here." (Note retained: monk asked Caoshan about this saying and Caoshan said, "If you want a head, cut it off." Another monk asked Xuefeng, who struck him across the mouth with his staff and said, "I too have been to Dongshan.") An old elder in the community returned from Yunyan. The Master asked, "What did you go to Yunyan for?" The elder said, "I didn't know." The Master answered for him: "Sitting inert." While traveling, the Master met an official who said, "I intend to comment on the Third Ancestor's Faith-Mind Maxim." The Master said, "The moment there is right and wrong, the mind is lost in confusion—how can you comment on it?" (Note: Fayan answered in place of the official: "Then I won't comment after all.") While inspecting the rice fields, the Master saw Elder Lang leading an ox. The Master said, "That ox must be watched—we fear it may damage people's sprouts and crops." Lang said, "If it's a good ox, it shouldn't damage people's sprouts and crops." A monk asked, "What is the father of green mountains and white clouds?" The Master said, "That which does not grow thickly is it." "What is the child of white clouds and green mountains?" "That which does not distinguish east and west is it." "What is it that leans upon the white clouds all day?" "It cannot leave or separate from them." "What is it that the green mountains never know?" "One who does not look back is it." A monk asked, "What is the grass on the far shore of the clear river?" The Master said, "Grass that never sprouts." The Master composed verses on the Five Ranks of ruler and minister: "Within the partial, the full— At the third watch, before moonrise in early night. Don't wonder that meeting, we don't recognize each other— Vaguely still harboring old-time grievances. Within the full, the partial— An old woman who missed dawn meets an ancient mirror. Clearly facing each other—nothing else is true. Don't again lose your head and take the reflection for yourself. Coming from within the full— Within nothingness is a road, parting from the dust. If you can simply not touch the present taboo, You surpass even the tongue-cut wisdom of former dynasties. Arriving within both— When two blades cross, no need to dodge. A skilled hand is like a lotus in fire— Naturally possessing heaven-reaching resolve. Arriving in both— Falling neither into being nor nonbeing—who dares respond? Everyone longs to transcend the common stream, Yet folded back, one ends by sitting in the coals." At a formal talk, the Master asked, "What about 'turning toward'? What about 'attending'? What about 'merit'? What about 'shared merit'? What about 'merit within merit'?" A monk asked, "What is 'turning toward'?" The Master said, "When eating, what then?" "What is 'attending'?" "When turning away, what then?" "What is 'merit'?" "When you put down your hoe, what then?" "What is 'shared merit'?" "Not obtaining form." "What is 'merit within merit'?" "Not sharing." The Master then gave verses: "The holy ruler has always patterned himself on Emperor Yao, Guiding people with propriety, bending like a dragon's waist. Sometimes passing along the edge of the bustling market, Everywhere civilization acclaims the sage's court. For whom is the thick makeup washed clean? Within the cuckoo's call, people are urged to return home. A hundred blossoms fallen—yet the cry is endless, Calling still from deep among the chaotic peaks. In withered trees, blossoms bloom—spring beyond the eon. Riding a jade elephant backward, chasing the qilin. Now dwelling in seclusion beyond a thousand peaks, The moon bright, the wind clear—a fine time of day. Sentient beings and Buddhas do not invade each other. Mountains naturally high, waters naturally deep. In ten thousand differences, this matter is clear— Where the partridge cries, the hundred flowers renew." No sooner are horns and antlers born than things fall short. To intend the mind to seek Buddhahood is shameful. Through the vast empty eons, no one recognized him— Yet he would still go south to question the fifty-three. When Caoshan was leaving, the Master entrusted him with instruction, saying, "I received direct seal of the Jeweled Mirror Samadhi from my late teacher Yunyan. This matter reaches the essential point. Now I entrust it to you." The words were: "Such a Dharma— Secretly passed from Buddhas and ancestors. Now you have attained it— Guard it well. A silver bowl filled with snow, A bright moon hiding the heron. Categorized, they are not alike; Mixed, you know their place. The meaning is not in words, Yet the coming potential also responds. Movement becomes a nest or trap— Deviation falls into staring about. Both back and toward are wrong— Like a mass of blazing fire. Only form a pattern of refinement And it is already dyed and defiled. At midnight it shines full. At dawn it is not revealed. It acts as a standard for beings, Making use to cure all suffering. Although not of conditioned activity, It is not the soulless speech. Like facing the jeweled mirror: Form and reflection behold each other. You are not the reflection, But the reflection is precisely you. Like an infant in the world, Complete with all its five traits. Not going, not coming, Not rising, not abiding, Harmonious, harmonious— With phrases and without phrases, In the end, one does not obtain the thing, For words are not yet rectified. The six lines of Fire are doubled— Some calling back and forth to direct, Here, the waters of life, the eyes of death, And each of three becomes the mother; Yet the high and clear of one is divided, Dwelling in midway when penetrating the four: Swift and diligent to arrive, Then their flowering is profuse, complete—but watch what they are: Neither vain partial nor hollow full, Neither broken dark nor defiled light, As the taste of the 'di' herb, like the vajra pestle: The full, mysteriously intermingled— both tapping and singing come forth. Throughout the tradition, throughout the path, Carrying along, threading along. Mistake it, then it's lucky— Don't offend or oppose it. Genius in its naturalness, Unbelonging to delusion or awakening. When conditions and times arrive, It is quietly and distinctly revealed. Subtle, it enters where there is no gap; Great, it utterly transcends all direction. A hair's-breadth of error Fails to accord with proper pitch. Now with sudden and gradual, One establishes the school's intent. When the school's intent is distinguished, That itself becomes the standard. Through tradition's transparency and intent's utmost, True constancy flows and abides. Without, silence; within, stirring— Like a tethered colt or a hiding rat. The former sages, in compassion, Made the Dharma a gift of liberation. Following their topsy-turvy views, They changed black silk to white. When topsy-turvy thoughts cease, The approving mind affirms itself. If you would meet the ancient tracks, Look to the ancient days: The Buddha's Way nearly complete— Ten eons gazing at a tree. Like a tiger's notch, like a horse's halter. With inferiority, A jeweled chair and precious throne. With astonishment, A cat or a white ox. Yi with his skillful strength Shot through at a hundred paces. When arrow points meet— What have skillful strength to do with it? A wooden man begins to sing; A stone woman starts to dance. Not reached by emotion or consciousness— How could thinking grasp it? The minister serves the ruler, The son obeys the father. Disobedience is not filial, Refusing service is not true assistance. Practicing in secret, using in stillness, As dull as an idiot, as simple as a fool. If only one can sustain this continuity— That is called the lord within the lord." The Master also said, "In the age of the ending Dharma, many people have only dry wisdom. If you wish to test and distinguish true from false, there are three kinds of leakage. First, the leak of views: the response cannot leave its fixed seat and falls into a poisonous sea. Second, the leak of emotion: one gets stuck in toward and away, and one's seeing is one-sided and withered. Third, the leak of speech: chasing the subtle, one loses the source; one's responding misses beginning and end, and murky knowing flows on. You should be aware of these three." He then gave three essential verses: One, "Tapping and Singing Together": "Golden needle, double-locked, complete; Leaves and paths in hidden full. The jeweled seal, marvelous through the wind— Layered brocade seams open." Two, "The Golden Lock's Mysterious Road": "Mutually interchanging, illumining dark within light; When merit equals, turning about becomes all the harder. When strength is exhausted, forgetting advance and retreat: The golden lock's net, web upon web." Three, "Not Falling into Ordinary or Sage" (also called "Not Touching Principle or Phenomenon"): "Both affair and principle untouched; Turning the light back, transcendent subtlety is lost. Facing the wind, neither clever nor clumsy— The lightning flash blazes—hard to chase." At a formal talk: "The Way has no mind to unite with people; people have no mind to unite with the Way. If you would know the meaning within: one old, one not old." (A note retained: A monk later asked Caoshan, "What is 'one old'?" Caoshan said, "Not supporting." "What is 'one not old'?" Caoshan said, "A withered tree." The monk also consulted Xiaoyao Zhong about it. Zhong said, "Three follow, six duties.") A monk asked, "What is the most painful thing in the world?" "The hells are the most painful." The Master said, "Not so. Beneath these robes of ours, not understanding the great matter—that is called the most painful." As the Master and Master Mi were walking, he pointed to a monastery by the roadside and said, "Inside there is someone talking about mind and nature." Mi asked, "Who is it?" The Master said, "Pressed by your question, I could have died ten times over." Mi asked, "Who then talks about mind and nature?" The Master said, "Coming back to life from death." The Master asked a monk, "What's your name?" "So-and-so." The Master said, "Which one is your host within the host?" The monk said, "Look at me answering right now." The Master said, "Painful! Painful! People these days are all like this—they just recognize what follows the donkey and walks behind the horse and take it for themselves. That the Buddha-Dharma sinks is precisely this. The guest within the host isn't even distinguished—how can you distinguish the host within the host?" The monk then asked, "What is the host within the host?" The Master said, "You speak for yourself." The monk said, "What I can say would be the guest within the host—what then is the host within the host?" The Master said, "Speaking thus is easy—sustaining it is very difficult." He then gave a verse: "Alas! Those who study the Way these days— By the thousand, by the ten-thousand, they grasp only the front gate. It's like going to the capital to see the holy ruler: They reach Tong Pass and stop dead there." When the Master was unwell, he sent a novice with a message to Yunju. He instructed him, "If he asks how the master is, just say, 'The road to Yunyan is about to come to an end.' But when you say this, stand far away—he may hit you." The novice took the message and left. Before the words had even finished falling, Yunju hit him a stroke of the staff. The novice was speechless. (Note retained: Tong'an Xian answered on behalf: "Then the Yunyan branch doesn't fall." Yunju's disciple Xi said, "Venerable, tell me—has the road to Yunyan ended or not?" Chongshou Chou said, "What did the ancients intend by this stroke?") When the Master was about to pass away, he said to the assembly, "I have a spare name in this world—who can remove it for me?" None answered. Then a novice came forward and said, "Please give us your Dharma title, Master." The Master said, "My spare name has already declined." (Note retained with various responses of Shishuang, Yunju, Caoshan, Shushan and their import.) A monk asked, "Master, you are unwell—is there anything not sick?" The Master said, "There is." "Does that which is not sick also look after you, Master?" The Master said, "This old monk has a share in looking after it." "How, Master, do you look upon it?" "When the old monk looks, there is no sickness seen." The Master then asked a monk, "Once freed from this bag of skin, where will you meet me?" The monk had no reply. The Master spoke a verse: "Students as many as the Ganges' sands—not one awakened. The fault is in seeking the path of others' tongues. If you wish to forget form and obliterate all trace, Strive in diligence, walk in the sky step by step." He then ordered his head shaved, bathed, put on his robes, sounded the bell, took leave of the assembly, and sat upright in meditation to pass away. But the assembly wept loudly and for a long time could not stop. The Master suddenly opened his eyes and said to the assembly, "Those who have left home, if their minds do not attach to things, that is true practice. To vex your lives and grieve for death—what benefit is there in such mournful cries?" He then ordered the steward to prepare an "ignorance feast." People still lingered, unwilling to let go. They delayed seven days before the meal was ready. The Master then joined the assembly for the meal, and when it was finished, he said, "Monks have nothing to do. At the moment of parting, there's no need for commotion." He then returned to his chamber, sat upright, and passed away. This was in the third month of the tenth year of Xiantong. He was sixty-three years old, with forty-two rainy seasons in the sangha. His posthumous title was Chan Master Wuben, and his stupa was named Huijue.