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Language: English
Extent: 108 passages, 13,725 words
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Source: pramana-mt · Machine translation by Gemini 3.8 Flash (2026-10-21) of in.bauddha.taisho.1986b · Machine output without human authorship: no copyright is claimed (CC0 1.0). The original text keeps its own…

1 — 108 parts

Text

1.1

Compiled by the śramaṇa Yufeng Yuanxin of Jingshan and the Master of Wudidi Guo Ningzhi

The Master's personal name was Liangjie, a son of the Yu family of Kuaiji. In his childhood he followed a teacher to recite the Prajñāpāramitā-hṛdaya-sūtra. Coming to the passage, "no eyes, ears, nose, tongue, body, or mind," he suddenly touched his face with his hand and asked his teacher, "I have eyes, ears, nose, tongue, and so forth; why does the sūtra say they do not exist?" His teacher was astonished and amazed by him, saying, "I am not your teacher." He then directed him to Wuxie Mountain to bow to Chan Master Lingmo and have his head shaved. At the age of twenty-one, he went to Songshan and received upasaṃpadā. Wandering on pilgrimage, he first called upon Nanquan. It happened to be the memorial anniversary of Mazu, and a feast was being prepared. Nanquan asked the assembly, "Tomorrow we will hold the memorial feast for Mazu; I wonder, will Mazu still come?" No one in the assembly could answer. The Master stepped forward and replied, "When there is a companion, he will come." Nanquan said, "Although this fellow is a junior, he is well worthy of being carved and polished." The Master said, "Upādhyāya, do not oppress an innocent person into slavery."

1.3

Next, he visited Guishan and asked, "Recently I heard about National Teacher Huizhong of Nanyang's talk on insentient beings expounding the Dharma, but I have not fathomed its subtleties." Guishan said, "Ācārya, do you still remember it?" The Master said, "I remember it." Guishan said, "Try bringing it up once and let me see." The Master then brought it up: "A monk asked, 'What is the mind of the ancient Buddhas?' The National Teacher said, 'Walls, tiles, and rubble are it.' The monk asked, 'Aren't walls, tiles, and rubble insentient?' The National Teacher said, 'They are.' The monk asked, 'Do they still understand how to expound the Dharma?' The National Teacher said, 'They expound it constantly, expound it blazing forth, without interruption.' The monk asked, 'Why don't I hear it?' The National Teacher said, 'You yourself do not hear it, but you cannot hinder those who do.' The monk asked, 'I wonder, what kind of person can hear it?' The National Teacher said, 'All the sages can hear it.' The monk asked, 'Does the upādhyāya still hear it?' The National Teacher said, 'I do not hear it.' The monk said, 'Since the upādhyāya does not hear it, how do you know that insentient beings understand how to expound the Dharma?' The National Teacher said, 'Fortunately, I do not hear it. If I were to hear it, I would be equal to all the sages, and you would not hear me expounding the Dharma.' The monk asked, 'If so, then do sentient beings have no share in it?' The National Teacher said, 'I speak for sentient beings, not for all 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, 'Upon what canonical teaching is insentient beings expounding the Dharma based?' The National Teacher said, 'Clearly, words not conforming to the canons are not the talk of a gentleman. Have you not seen the Avataṃsaka-sūtra, which says: "The lands expound, sentient beings expound, everything in the three periods of time expounds"?'" When the Master finished recounting, Guishan said, "I have it here as well, but one rarely encounters the right person." The Master said, "I am not yet clear; I beg the master to give me instruction." Guishan held up his fly-whisk and said, "Do you understand?" The Master said, "I do not understand. Please, Upādhyāya, explain it." Guishan said, "The mouth born of father and mother will ultimately never explain it for you." The Master said, "Is there anyone else who admired the Way at the same time as the Master?" Guishan said, "From here, going to You County in Liling, where stone grottos are joined together, there is the Man of the Way, Yunyan. If you can brush aside the weeds and look up to his wind, he will surely be esteemed by you." The Master asked, "I wonder, what is that person like?" Guishan said, "He once asked this old monk, 'What about when a student wishes to follow the master?' This old monk told him, 'You must directly cut off all leakage before you can attain it.' He said, 'Can one still not transgress the master's instruction?' This old monk said, 'Above all, you must not say this old monk is here.'"

1.4

The Master then took leave of Guishan and went straight to Yunyan. Having recounted the previous nidāna, he immediately asked, "When insentient beings expound the Dharma, what kind of person can hear it?" Yunyan said, "The insentient can hear it." The Master asked, "Does the upādhyāya hear it?" Yunyan said, "If I were to hear it, you would not hear my expounding of the Dharma." The Master said, "Why don't I hear it?" Yunyan held up his fly-whisk and said, "Do you still hear it?" The Master said, "I do not hear it." Yunyan said, "When I expound the Dharma, you do not even hear it; how much less the Dharma expounded by insentient beings!" The Master asked, "What canonical teaching covers insentient beings expounding the Dharma?" Yunyan said, "Have you not seen the Amitābha-sūtra, which says: 'Waterbirds and groves of trees all recite the Buddha and recite the Dharma'?" At this, the Master had an awakening, and he composed a gāthā: "How wondrous! How wondrous! / Insentient beings expounding the Dharma is inconceivable. / If you listen with the ear, it is ultimately hard to understand; / Only when hearing the sound with the eye can it be known!"

1.5

The Master asked Yunyan, "I have residual habits that are not yet exhausted." Yunyan said, "What have you been doing?" The Master said, "I do not even practice the noble truths." Yunyan said, "Are you still joyful or not?" The Master said, "As for joy, it is not absent: it is like picking up a bright pearl from atop a heap of dung." The Master asked Yunyan, "What about when one intends to meet [you]?" Yunyan said, "Ask the clerk of the bureau of reception." The Master said, "I am just now asking." Yunyan said, "What did he say to you?"

1.6

While Yunyan was making straw sandals, the Master stepped forward and said, "May I beg for the Master's eyes?" Yunyan said, "To whom did yours go?" The Master said, "Liangjie has none." Yunyan said, "Supposing you had them, where would you place them?" The Master was silent. Yunyan said, "Is that which begs for eyes an eye or not?" The Master said, "It is not an eye." Yunyan then shouted him out.

1.7

The Master took leave of Yunyan. Yunyan said, "Where are you going?" The Master said, "Although I am leaving the upādhyāya, I have not yet determined where I will dwell." Yunyan said, "Are you going to Hunan?" The Master said, "No." He asked, "Are you going back to your home village?" The Master said, "No." He asked, "Sooner or later, will you come back?" The Master said, "I will come as soon as the upādhyāya has a dwelling place." Yunyan said, "Once parted from this, it will be hard to meet again." The Master said, "It will be hard not to meet." As he was about to leave, he asked further, "A hundred years from now, if someone suddenly asks, 'Can you still depict the Master's true [likeness]?', how should I reply?" Yunyan remained silent for a good while, then said, "Just this is it." The Master sank into contemplation. Yunyan said, "Ācārya Jie, when taking up this matter, you must be extremely meticulous." The Master was still beset by doubt. Later, when crossing a stream and catching sight of his reflection, he was greatly awakened to the former meaning. He had a gāthā: "Avoid seeking from another by all means; / It is distantly estranged from me. / Now I go alone, / Everywhere I encounter him. / He is right now me, / I am not now him. / One must understand in this way / To then accord with tathatā." On another day, while making offerings before the portrait of Yunyan, a monk asked, "The late master said 'Just this is it'—isn't that simply it?" The Master said, "It is." The monk asked, "What was the meaning?" The Master said, "At that time I nearly misunderstood the late master's meaning." The monk asked, "I wonder, did the late master still know of that which is, or not?" The Master said, "If he did not know of that which is, how could he have spoken like that? If he did know of that which is, how could he be willing to speak like that?" (Changqing Leng said, "Since he knew of that which is, why did he speak like that?" He also said, "Only when raising a child does one know a father's kindness.")

1.8

Because of the memorial day of Yunyan, the Master prepared a feast. A monk asked, "What instruction did the Upādhyāya receive from Yunyan?" The Master said, "Although I was in that place, I did not receive instruction." The monk asked, "Since you did not receive instruction, why bother preparing a feast?" The Master said, "How would I dare transgress against him?" The monk asked, "The Upādhyāya first met Nanquan; why do you instead prepare a feast for Yunyan?" The Master said, "I do not esteem the late master's virtue or Buddhadharma; I only esteem that he did not explain it fully for me." The monk asked, "Since the Upādhyāya prepares a feast for the late master, do you still endorse the late master or not?" The Master said, "Half endorse, half do not endorse." The monk asked, "Why do you not completely endorse him?" The Master said, "If I completely endorsed him, I would betray the late master."

1.9

From the end of the Dazhong era of the Tang dynasty, the Master guided and gathered students at Mount Xinfeng, and later widely transformed people at Dongshan in Gao'an of Yuzhang. He expediently set up the Five Ranks, skillfully gathering the three faculties, greatly proclaiming the single voice, and broadly propagating the myriad types. Drawing forth the precious sword horizontally, he cut down the dense forest of various views; in wondrous harmony and vast penetration, he severed the myriad kinds of far-fetched interpretations. Furthermore, he gained Caoshan, who deeply understood the clear purpose, wondrously singing the fine counsel: the Way matches ruler and minister, and the interplay of the crooked and upright. Through this, the profound style of Dongshan spread throughout the world; hence the masters of the various quarters all revered it together, calling it the Dongcao School.

1.10

Yunyan instructed the assembly, saying, "There is the son of a certain family; when asked, there is nothing he cannot say." The Master came forward and asked, "In his house, how many texts and records are there?" Yunyan said, "Not even a single word." The Master asked, "How does he have so much knowledge?" Yunyan said, "Day and night he has never slept." The Master said, "May I ask about a certain matter or not?" Yunyan said, "He can speak of it, yet does not speak."

1.11

The monastery director returned from roaming the stone grottos. Yunyan asked, "Did you go and enter inside the stone grottos, or did you just return like this?" The monastery director gave no answer. The Master spoke on his behalf, saying, "Someone has already occupied it there." Yunyan said, "What will you go do further?" The Master said, "Human feelings cannot be severed."

1.12

Yunyan asked a nun, saying, "Is your father still living?" The nun said, "He is living." Yunyan said, "How old is he?" The nun said, "He is eighty years old." Yunyan said, "You have a father who is not eighty years old; do you still know him or not?" The nun said, "Could it be the one who comes like this?" Yunyan said, "That is still a child or grandchild." The Master said, "Even the one who does not come like this is also a child or grandchild."

1.13

On his travels the Master visited Luzu. Having bowed, he stood in attendance; after a short while he went out, and then entered again. Luzu said, "Just like this, just like this, why is it so?" The Master said, "There are many people who do not agree." Luzu said, "Why do you resort to verbal eloquence?" The Master then bowed, and served him for several months.

1.14

A monk asked Luzu, "What is non-verbal speech?" Luzu said, "Where is your mouth?" The monk said, "I have no mouth." Luzu said, "What do you use to eat food?" The monk gave no answer. The Master spoke on his behalf, saying, "He is not hungry; what food would he eat?"

1.15

The Master visited Nanyuan and went up to the Dharma hall. Nanyuan said, "We have already met." The Master then went down. The next day he went up again and asked, "Yesterday I already received the Upādhyāya's compassion; I do not know where it was that we already met?" Nanyuan said, "Mind after mind without interruption, flowing into the sea of nature." The Master said, "I nearly let it pass by." When the Master took his leave, Nanyuan said, "Study the Buddhadharma extensively, and broadly bring about benefit." The Master said, "Extensively studying the Buddhadharma I do not ask about; what is broadly bringing about benefit?" Nanyuan said, "Do not violate a single thing."

1.16

The Master arrived in Jingzhao and paid homage to Upādhyāya Xingping. Xingping said, "Do not bow to an old rotting wreck." The Master said, "The bowing is not to an old rotting wreck." Xingping said, "That which is not an old rotting wreck does not accept bows." The Master said, "Neither does it desist." The Master then asked, "What is the mind of the ancient Buddhas?" Xingping said, "It is just your mind." The Master said, "Even though it is so, it is still a place of doubt for me." Xingping said, "If that is so, then go ask a wooden man." The Master said, "I have a sentence that does not borrow from the mouths of the sages." Xingping said, "Try to say it and let us see." The Master said, "It is not me." When the Master took his leave, Xingping asked, "Where are you going?" The Master said, "Drifting along the stream with no fixed stopping place." Xingping said, "Is the Dharma-body drifting along the stream, or is the reward-body drifting along the stream?" The Master said, "I make neither interpretation." Xingping then clapped his hands. (Baofu Zhan said, "Dongshan is naturally in a class of his own." He then gave an alternative response: "How many people have been found?")

1.17

The Master accompanied Senior Uncle Mi to visit Baiyan. Baiyan asked, "Where do you come from?" The Master said, "Hunan." Baiyan said, "What is the surname of the Surveillance Commissioner?" The Master said, "His surname cannot be obtained." Baiyan said, "What is his given name?" The Master said, "His name cannot be obtained." Baiyan said, "Does he still administer affairs?" The Master said, "He naturally has staff and ministers present." Baiyan said, "Does he still go out and come in?" The Master said, "He does not go out or come in." Baiyan said, "How could he not go out and come in?" The Master flicked his sleeves and left. The next morning Baiyan entered the hall, summoned the two sthaviras, and said, "Yesterday, this old monk exchanged a turning word with the ācārya that did not harmonize, and I was uneasy all night. Now I invite the ācārya to offer another turning word. If it satisfies this old monk's intention, I will start serving gruel and keep you company for the summer retreat." The Master said, "Please ask, Upādhyāya." Baiyan said, "How could he not go out and come in?" The Master said, "Too exalted!" Baiyan thereupon started serving gruel and spent the summer retreat together with them. (Tiantong Jie said, "Blending in the light and harmonizing in the dark, eight-sided and exquisite, not clashing head-on, having a path to turn oneself around—under the Caodong gate, this is well worth viewing. If it were a descendant of Linji, even if his staff broke, he would not let it go. At that time, upon seeing him say his surname was unknown, he would strike him across the back with a fist. Here, pressed to turn about, not only does he lay out gruel to welcome him, he can also be arranged beneath a bright window. Is there anyone? Is there anyone?" He shouted and said, "Lacquered buckets! Go to the hall!")

1.18

The Master went with Senior Uncle Mi to Mount Long to pay respects. An old monk said, "There is no path on this mountain; where did you come from, ācāryas?" The Master said, "Setting aside the absence of a path, from where did the Upādhyāya enter?" The old monk said, "I did not come following clouds and water." The Master said, "How long has the Upādhyāya lived on this mountain?" The old monk said, "Springs and autumns do not concern it." The Master said, "Did the Upādhyāya live here first, or did this mountain exist first?" The old monk said, "I do not know." The Master said, "Why do you not know?" The old monk said, "I did not come from among humans or devas." The Master said, "What principle did the Upādhyāya attain to dwell on this mountain?" The old monk said, "I saw two mud oxen fight their way into the sea, and down to this day all news has ceased." Only then did the Master adopt full comportment and make prostrations.

1.19

When the Master was traveling on foot, he met an official who said, "I plan to write a commentary on the Third Patriarch's *Faith in Mind*." The Master said, "'As soon as there is affirmation and negation, the mind is lost in confusion.' How will you comment on it?" (Fayan spoke on his behalf: "If so, then your disciple will not comment on it.")

1.20

When the Master was first traveling on foot, he encountered an old woman carrying water along the road. The Master asked for water to drink. The old woman said, "There is no hindrance to drinking the water, but this old woman has a question that must be asked first. Tell me: with how many dusts is water endowed?" The Master said, "It is not endowed with any dusts." The old woman said, "Go away, do not defile my water-carrying pole!"

1.21

While the Master was at Letan, he saw that Head Monk Chu had words saying, "Extremely wondrous! Extremely wondrous! The realm of the Buddha and the realm of the Way are inconceivable." The Master then asked, "The realm of the Buddha and the realm of the Way are not being asked about; but what kind of person is it who speaks of the realm of the Buddha and the realm of the Way?" Chu remained silent for a long time with no answer. The Master said, "Why do you not speak quickly?" Chu said, "Striving will not do." The Master said, "You have not even spoken yet; why talk about 'striving will not do'?" Chu had no answer. The Master said, "Buddha and Way are both mere names and words; why not cite the teachings?" Chu said, "What do the teachings say?" The Master said, "'Grasping the meaning, forget the words.'" Chu said, "Taking the intention of the teachings into one's mind still makes an illness." The Master said, "How great is the illness of speaking of the realm of the Buddha and the realm of the Way?" Chu again had no answer. The following day, Chu suddenly passed away. At that time, people referred to the Master as "Liangjie who questioned the head monk to death."

1.22

The Master was crossing water with Senior Uncle Mi of Shenshan, and asked, "What is the matter of crossing the water like?" Shenshan said, "Not wetting the feet." The Master said, "So old and venerable, yet you make such talk?" Shenshan said, "What about you?" The Master said, "The feet are not wet." (One version has: The Master was crossing the water with Shenshan. The Master said, "Do not place your feet wrongly." Shenshan said, "If wrongly, one cannot cross." The Master said, "What about the matter of not doing so wrongly?" Shenshan said, "Crossing the water together with the Elder.")

1.23

One day the Master was hoeing the tea garden with Shenshan. The Master threw down his hoe and said, "Today I do not have a bit of energy." Shenshan said, "If you have no energy, how can you speak like this?" The Master said, "You take the one with energy to be it."

1.24

While the Master and Shenshan were walking, they suddenly saw a white rabbit run past. Shenshan said, "How nimble!" The Master said, "What do you mean?" Shenshan said, "Much like a commoner being appointed prime minister." The Master said, "So old and venerable, yet you make such talk!" Shenshan said, "What about you?" The Master said, "An illustrious lineage of hairpins and tassels temporarily down on its luck."

1.25

While Shenshan was holding a needle, the Master asked, "What are you doing?" Shenshan said, "Holding a needle." The Master said, "What is the matter of holding a needle like?" Shenshan said, "Stitch by stitch, they are alike." The Master said, "Having walked together for twenty years, you make such talk! How could there be such effort?" Shenshan said, "What about you, Elder?" The Master said, "The principle of fire erupting across the great earth."

1.26

Shenshan asked the Master, "Where intellect reaches, is there anywhere it does not tread? Please give me a word on the direct shortcut." The Master said, "How can Senior Uncle's intention seek merit?" Shenshan thereby suddenly realized that the Master's phrase was extraordinary. Later, when crossing a single-log bridge with the Master, the Master crossed first, picked up the wooden bridge, and said, "Come across!" Shenshan called out, "Ācārya Jie!" The Master then laid down the bridge log.

1.27

While walking with Shenshan, the Master pointed to a cloister by the roadside and said, "Inside there is someone speaking of mind and nature." Shenshan said, "Who is it?" The Master said, "With one question from you, Senior Uncle, he is driven completely to death." Shenshan said, "Who is the one speaking of mind and nature?" The Master said, "Finding life in the midst of death."

1.28

The Master asked Xuefeng, "Where do you come from?" Xuefeng said, "From Tiantai." The Master said, "Did you see Zhiyi?" Xuefeng said, "Yicun deserves to receive an iron staff."

1.29

Xuefeng came up to pay his respects. The Master said, "Having entered the gate, you must have something to say; you cannot say you have already entered." Xuefeng said, "I have no mouth." The Master said, "Setting aside having no mouth, return my eyes!" Xuefeng was speechless. (Yunju Ying gave an alternative response to the former words: "Wait until I have a mouth, then I will speak." Changqing Leng gave an alternative response: "In that case, I respectfully withdraw.")

1.30

While Xuefeng was carrying firewood, he threw down a bundle in front of the Master. The Master said, "How heavy is it?" Xuefeng said, "All the people on the great earth cannot lift it." The Master said, "How did it get here?" Xuefeng was speechless.

1.31

The Master wrote the character 'Buddha' on a fan. Yunyan saw it and wrote the character 'Not'. The Master then changed it to the character 'Non-'. When Xuefeng saw it, he erased them all at once. (Xinghua Jiang spoke on his behalf: "I am not as good as you." Baiyang Shun said, "If I were Dongshan, I would just say to Xuefeng: 'You are not of my kinship.'" Tianbo Yuan said, "Dongshan and Yunyan raised a mound on level ground. Old fellow Xuefeng grew in wisdom from the incident.")

1.32

When Xuefeng was serving as the head cook, as he was washing rice, the Master asked, "Are you sifting the sand to remove the rice, or sifting the rice to remove the sand?" Xuefeng said, "Sand and rice are removed at once." The Master said, "What will the great assembly eat?" Xuefeng thereupon overturned the rice basin. The Master said, "According to your nidāna, you belong at Deshan." (Langye Jiao said, "Xuefeng's going this way is much like abandoning a sweet peach tree and searching the mountains to pick sour pears." Tiantong Jue said, "Xuefeng climbed higher with every step, unaware that the strap of his straw sandal had broken. If he had accommodated the upright and crooked, striking and singing together, then speech and spirit would naturally have harmonized, father and son in accord. Tell me: what was Dongshan's intention in not approving Xuefeng? In a cloudless sky of ten thousand miles, there is still a fault; when the jade-green pool is like a mirror, the moon is hard to reflect." Xuedou Zong said, "A straight tree does not shelter luan or phoenix; the gold needle has already embroidered mandarin ducks. Were it not for the old man of Xinfeng, one would immediately see ice melting and tiles shattering.")

1.33

One day the Master asked Xuefeng, "What have you been doing?" Xuefeng said, "Chopping a trough." The Master said, "How many axe strokes did it take to complete?" Xuefeng said, "Completed with a single axe stroke." The Master said, "That is still a matter of this side; what is the matter of that side like?" Xuefeng said, "There is simply no place to lay one's hand." The Master said, "That is still a matter of this side; what is the matter of that side like?" Xuefeng broke off. (Fenyang Zhao spoke on his behalf: "I am already exhausted.")

1.34

Xuefeng took his leave of the Master. The Master said, "Where are you going?" Xuefeng said, "Returning to the mountains of Lingnan." The Master said, "Back then, by which path did you come out?" Xuefeng said, "Out via Flying Ape Ridge." The Master said, "Now by which path are you going back?" Xuefeng said, "Going via Flying Ape Ridge." The Master said, "There is one person who does not go via Flying Ape Ridge; do you know him?" Xuefeng said, "I do not know him." The Master said, "Why do you not know him?" Xuefeng said, "He has no face or eyes." The Master said, "Since you do not know him, how do you know he has no face or eyes?" Xuefeng had no answer. (Langye Jiao said, "Those with coarse minds lose it.")

1.35

When Yunju Daoying came for an interview, the Master asked, "Where do you come from?" Yunju said, "I come from Cuiwei." The Master said, "What words and phrases did Cuiwei offer to instruct his disciples?" Yunju said, "Cuiwei was making offerings to the arhats. I asked, 'When offerings are made to the arhats, do the arhats actually come or not?' Cuiwei said, 'What do you eat every day?'" The Master said, "Did he really say this?" Yunju said, "He did." The Master said, "You have not in vain met an adept master."

1.36

The Master asked Yunju, "What is your name?" Yunju said, "Daoying." The Master said, "Speak further beyond that." Yunju said, "Beyond that, it is not named Daoying." The Master said, "Your reply to this old monk is just the same as Daowu's words."

1.37

Yunju asked, "What is the meaning of the ancestral teacher coming from the west?" The Master said, "Ācārya! Later, when you have a bundle of thatch covering your head, if someone suddenly asks you this, how will you reply?" Yunju said, "Daoying is at fault."

1.38

One day the Master said to Yunju, "I have heard that the Upādhyāya [Huisi] of Nanyue was reborn as a king in the land of Wa (Japan). Is this true or not?" Yunju said, "If it were Upādhyāya Si, he would not even become a Buddha." The Master approved of this.

1.39

The Master asked Yunju, "Where have you been?" Yunju said, "I have been walking the mountains." The Master said, "Which mountain is fit to dwell on?" Yunju said, "No mountain is fit to dwell on." The Master said, "If so, then has the whole country been occupied by you, Ācārya?" Yunju said, "It is not so." The Master said, "If so, then have you found an entry path?" Yunju said, "There is no path." The Master said, "If there is no path, how could you meet with this old monk?" Yunju said, "If there were a path, then I would be separated from you, Upādhyāya, by mountains." The Master then said, "In the future, even ten thousand people will not be able to hold this fellow back."

1.40

Once, as the Master was crossing water with Yunju, the Master asked, "How deep is the water?" Yunju said, "Not wet." The Master said, "Coarse fellow!" Yunju said, "Please, Master, speak." The Master said, "Not dry." (Wuzu Yan said, "The two men spoke like this—was there superior and inferior or not? Today, as I swing my sleeves in walking, I will lay it bare for all of you: 'Crossing the water, one phrase is not wet: pearls pile high in the storehouses. Crossing the water, one phrase is not dry: with not even an awl, why speak of poverty? When neither path of dry or wet is involved, let the green waters and blue mountains be as they will.'")

1.41

One day, while doing manual work, Yunju accidentally cut an earthworm in two. The Master said, "What about this?" Yunju said, "It is not dead." The Master said, "What about the Second Patriarch going to Yezhou?" Yunju had no reply.

1.42

The Master asked Yunju, "When a person of great icchantika commits the five heinous sins, where is filial piety?" Yunju said, "Only then is filial piety accomplished."

1.43

The Master said to Yunju, "Formerly, Nanquan asked a monk lecturing on the Maitreya Descent Sūtra, 'When will Maitreya descend to be born?' The monk said, 'Presently he is in the heavenly palace; in the future he will descend to be born.' Nanquan said, 'In heaven there is no Maitreya, and on earth there is no Maitreya.'" Yunju then brought this up and asked, "Just as in heaven there is no Maitreya and on earth there is no Maitreya, I wonder: who gave him a name?" When asked this, the Master's meditation seat trembled. He then said, "Ācārya Ying! When I was at Yunyan, I once questioned the old man so that the brazier trembled; today, questioned by you, sweat pours over my entire body."

1.44

Later, Yunju built a hermitage at Sanfeng and did not go to the hall for ten days. The Master asked, "Why haven't you come to the meal lately?" Yunju said, "Every day a celestial spirit naturally brings food." The Master said, "I thought you were a true person, but you still entertain such a view! Come this evening." Yunju arrived in the evening. The Master called out, "Hermitage Master Ying!" Yunju answered. The Master said, "Not thinking of good, not thinking of evil—what is it?" Yunju returned to his hermitage and sat in tranquil meditation; from then on, the celestial spirit could not find him at all. After three days like this, it stopped completely.

1.45

The Master asked Yunju, "What are you doing?" Yunju said, "Making paste." The Master said, "How much salt do you use?" Yunju said, "I add it bit by bit." The Master said, "What flavor does it make?" Yunju said, "It is just right."

1.46

When Shushan arrived, it coincided with the Master's morning instruction. He stepped forward and asked, "Regarding words that have never existed, please instruct me, Master." The Master said, "If one does not nod, no one will approve." Shushan said, "Can effort still be applied?" The Master said, "Can you apply effort right now?" Shushan said, "If effort cannot be applied, then there is nowhere to conceal oneself."

1.47

One day the Master ascended the hall and said, "If you wish to know this matter, you must directly be like a withered tree blooming with flowers; only then will you accord with it." Shushan asked, "How is it when one is not at odds in any place?" The Master said, "Ācārya! This is a matter on the side of merit. Fortunately there is the merit of no-merit; why do you not ask about that?" Shushan said, "Is the merit of no-merit not a person on that side?" The Master said, "Many people laugh at you asking like that." Shushan said, "Then does it go far and away?" The Master said, "Far and away, not far and away, not not far and away." Shushan said, "What is 'far and away'?" The Master said, "It cannot be called a person on that side." Shushan said, "What is 'not far and away'?" The Master said, "There is nowhere to distinguish it."

1.48

The Master asked Shushan, "In the empty kalpa where there are no human dwellings, whose dwelling place is it?" Shushan said, "I do not know." The Master said, "Does that person still have an intention or not?" Shushan said, "Why do you not ask him, Upādhyāya?" The Master said, "I am asking right now." Shushan said, "What intention is it?" The Master did not reply.

1.49

When Qinglin Shiqian came for an interview with the Master, the Master asked, "Where have you recently departed from?" Qinglin said, "Wuling." The Master said, "How does the Dharma way in Wuling compare to here?" Qinglin said, "In the land of the Hu barbarians, winter shoots forth bamboo sprouts." The Master said, "Cook fragrant rice in a separate cauldron to make an offering to this person." Qinglin flicked his sleeves and left. The Master said, "In the future, this fellow will run the people of the world to death." (Gushan Yong said, "With such a reply, even a drop of water is hard to digest; why cook fragrant rice in a separate cauldron?")

1.50

One day Qinglin took leave of the Master. The Master said, "Where are you heading?" Qinglin said, "The golden wheel does not hide anything; throughout the entire realm red dust is cut off." The Master said, "Take good care of yourself." Qinglin said farewell and stepped out. The Master saw him off at the gate and said to Qinglin, "How do you speak a phrase about going like this?" Qinglin said, "Step by step treading on red dust, through the whole body there is no shadow or image." The Master remained silent for a long time. Qinglin said, "Why does the old upādhyāya not speak quickly?" The Master said, "How did you become so impatient?" Qinglin said, "I am at fault." He then bowed in farewell and departed.

1.51

Longya asked Deshan, "How is it when a student wields the Moya sword and intends to take the master's head?" Deshan stretched out his neck, came forward, and said, "Ha!" Longya said, "The head has fallen." Deshan laughed heartily. Later, Longya arrived at Dongshan and brought up the previous dialogue. The Master said, "What did Deshan say?" Longya said, "Deshan had no words." The Master said, "Do not say he had no words; just bring forth Deshan's fallen head and show it to this old monk." Only then did Longya realize, and he repented with thanks. (Later someone brought this up to Deshan. Deshan said, "Dongshan does not recognize good and bad; how long has this fellow been dead, and what is the use of saving him?" Baofu Zhan commented, "Longya only knew how to advance, not knowing he had lost his footing." Cuiyan Zhi said, "When Longya should have cut it off, he did not; now, how will he cut it off?" Dongchan Guan said, "Longya embraced the sword and wounded himself, bringing blame upon himself. Deshan took mastery of his own head, a fine strategy; but suddenly, exposed by Dongshan, his tail was unwittingly revealed.")

1.52

Longya asked, "What is the meaning of the ancestral teacher coming from the west?" The Master said, "Wait until the waters of Dong[shan] flow backward, and then I will speak to you." Longya then first awakened to its import.

1.53

Huayan Xiujing asked the Master, "I have no rational path, and cannot avoid the workings of emotional consciousness." The Master said, "Do you still see a rational path or not?" Huayan said, "I see no rational path." The Master said, "From where did you get emotional consciousness?" Huayan said, "I am truly asking." The Master said, "If so, you must go directly to the place where there is not an inch of grass for ten thousand miles." Huayan said, "At the place where there is not an inch of grass for ten thousand miles, do you still allow me to go?" The Master said, "You must directly go like that."

1.54

While Huayan was carrying firewood, the Master grabbed hold of him and said, "How is it when meeting on a narrow road?" Huayan said, "Turn aside, turn aside!" The Master said, "Remember my words: if you dwell in the south, there will be one thousand people; if you dwell in the north, there will only be three hundred."

1.55

Qinshan came for an interview with the Master. The Master asked, "Where do you come from?" Qinshan said, "I come from Daci." The Master said, "Did you see Daci?" Qinshan said, "I saw him." The Master said, "Did you see him before forms, or did you see him after forms?" Qinshan said, "I saw him neither before nor after." The Master kept silent. Qinshan then said, "I left my teacher too early, and have not exhausted my teacher's meaning."

1.56

When Qinshan was sitting with Yantou and Xuefeng, the Master brought tea around. Qinshan then closed his eyes. The Master said, "Where have you been?" Qinshan said, "I have been in samāpatti." The Master said, "Samādhi fundamentally has no gate; through what did you enter?" (A senior monk spoke in his place, "Many people understand it like that." Xuedou Xian said alternatively, "At that time he should simply have pointed to Yantou and Xuefeng and said, 'Give these two drowsy fellows some tea to drink.'")

1.57

Beiyuan Tong arrived for an interview. The Master ascended the hall and said, "Sitting through the master, one does not fall into secondary views." Tong stepped forward from the assembly and said, "One must know that there is one person who does not join companions." The Master said, "That is still a secondary view." Tong immediately overturned the meditation seat. The Master said, "What are you doing, elder brother?" Tong said, "Wait until my tongue rots, and then I will speak to you, Upādhyāya." Later, Tong took leave of the Master, intending to enter the mountains. The Master said, "Be careful of the flying apes; the mountain ridges are steep and must be watched carefully." Tong remained silent for a long time. The Master called, "Ācārya Tong!" Tong answered, "Yes." The Master said, "Why do you not enter the mountains?" Tong had an awakening because of this, and did not enter the mountains.

1.58

Daoquan asked the Master, "What is the essential point of transcendence?" The Master said, "Ācārya! Smoke rises from beneath your feet." Daoquan had an awakening right then and did not travel elsewhere. Yunju advanced and said, "I will never dare to betray you, Upādhyāya; smoke rises from beneath your feet." The Master said, "One whose every step is profound has arrived at effort."

1.59

While eating fruit with Head Monk Tai during the winter solstice, the Master asked, "There is a thing: above, it supports the heavens; below, it supports the earth. Black as lacquer, it is constantly amidst dynamic functioning, yet within dynamic functioning it cannot be contained. Now tell me: where does its fault lie?"
Tai said, "The fault lies within dynamic functioning." (Tong'an Xian commented alternatively, "I do not know.")
The Master called the attendant to clear away the fruit table. (Wuzu Jie spoke on the head monk's behalf, saying, "Come morning, I would present it again for the King of Chu to see." Langye Jiao said, "Were it not for old man Dongshan, who could have discerned it? Even so, Dongshan was still lacking a single move." Guishan Zhe said, "Do all of you know where Dongshan landed? If you do not know, you will often understand it in terms of right and wrong, gain and loss." This mountain monk says, "Not only is this fruit not for the head monk to eat—even if people from the entire great earth were to come, they would not be able to catch a direct glimpse of it." Yunggai Ben said, "Although Dongshan has the pincers and hammer to smash empty space, he lacks the needle and thread to patch it up. Waiting for him to say, 'The fault lies within dynamic functioning,' he should simply have said, 'Please, Head Monk, eat some fruit.' If Head Monk Tai were a true patch-robed monk, having eaten it he would have had to vomit it out." Nantang Jing said, "Dongshan sits devising strategies within the command tent, deciding victory a thousand miles away. Head Monk Tai's whole body is a mouth, yet he has a reason he cannot express." Guishan Guo said, "Dongshan oppresses the good into servitude, and Head Monk Tai has a reason he cannot express. Seeing injustice on the road, this mountain monk wants to clear his name. At that time, as soon as one saw him ask thus, one should merely have said to him, 'The bestowal of prophecy on Vulture Peak did not reach this far.' Waiting for him to deliberate, take the fruit and fling it straight at his face—not only stopping up his throat, but preventing later people from giving rise to delusional reckonings." Jingci Chang said, "Although Dongshan managed to clear away the fruit table, he nevertheless failed to stop up Head Monk Tai's mouth.")

1.60

Seeing Sthavira You coming, the Master abruptly arose and went behind the meditation seat to stand. You said, "Why is the Upādhyāya avoiding this student?"
The Master said, "I supposed the Ācārya did not see this old monk."

1.61

While the Master was inspecting the rice paddies, he saw Sthavira Lang leading an ox. The Master said, "You must take good care of this ox; I fear it may damage people's crops."
Lang said, "If it is a good ox, it surely will not damage people's crops."

1.62

A monk asked Zhuyu, "What is the practice of a śramaṇa?"
Zhuyu said, "Practice is not absent, but if there is awareness, it is awry."
Another monk brought this up to the Master. The Master said, "Why didn't he say: 'I wonder, what kind of practice is it?'"
The monk then presented these words [to Zhuyu]. Zhuyu said, "The practice of a Buddha, the practice of a Buddha."
The monk returned and brought this up to the Master. The Master said, "Youzhou is still somewhat bearable; what is most bitter is Silla." (Dongchan Qi brought this up, saying, "Are there any errors or doubts in these words or not? If there are, tell me, where is it not right? If there are not, why does he also say, 'What is most bitter is Silla'? Can you examine it closely? He said, 'Practice is not absent, but if there is awareness, it is awry.' Yet he made him ask again, 'What kind of practice is it?' and he said again, 'The practice of a Buddha.' Did that monk ask having understood, or ask having not understood? Please judge and see.")
The monk then asked [the Master], "What is the practice of a śramaṇa?"
The Master said, "A head three feet long, a neck three inches long."
The Master instructed an attendant to take these words and ask Upādhyāya Sansheng Ran. Sansheng gave the attendant's hand a pinch. The attendant returned and recounted this to the Master; the Master approved it.

1.63

Upādhyāya Mi of the capital city sent a monk to ask Yangshan, "These days, does one still depend on awakening?"
Yangshan said, "Awakening is not absent, but how can one help falling into the secondary head?"
He also sent a monk to ask the Master, "What is that ultimately like?"
The Master said, "One must turn back and ask him; only then will you get it."

1.64

Minister Chen asked, "Among the fifty-two stages of bodhisattvas, why is Wonderful Enlightenment not seen?"
The Master said, "The Minister has personally seen Wonderful Enlightenment."

1.65

An official asked, "Does anyone cultivate the practice?"
The Master said, "Wait until you become a man, then there will be cultivation."

1.66

The Master instructed the assembly, saying, "Brothers, in early autumn and late summer, whether going east or going west, you must head straight to the place where there is not an inch of grass for ten thousand miles; only then will you get it." After a pause, he said, "Just tell me, how do you go to the place where there is not an inch of grass for ten thousand miles?"
Later someone brought this up to Shishuang. Shishuang said, "Why didn't he say: 'As soon as you step out the gate, there is grass'?"
When the Master heard this, he said, "In the great land of the Tang, how many people could there be [like this]?" (Dayang Xuan said, "Nowadays, even if one directly says that without stepping out the gate, the grass is still boundless and overgrown. Tell me, where ought one to tread?" After a pause, he said, "Do not guard the greenness of unusual grass on cold cliffs; dwelling in white clouds, the lineage is not subtle." Baiyun Duan said, "If you can see the hermit, then you can see Dongshan. If you can see Dongshan, then you can see the hermit. Seeing Dongshan is easy; seeing the hermit is difficult, because he is not fettered by being an abbot. Have you not heard it said: 'Clouds on the ridge top never cease to be idle; water flowing in the ravine's depth is all too hurried'?" Guishan Guo said, "Severing nails and cutting through iron, he throws open the subtle pass toward the beyond. Words true and speech sincere, they point directly to the essential path for that person. Now tell me, how do you understand 'As soon as you step out the gate, there is grass'? Shishuang spoke thus, and Shangfeng brought it up thus. None of you may stir; if you stir, thirty blows of the staff." Jingshan Gao said, "A single drop of lion's milk scatters ten bushels of donkey's milk.")

1.67

A monk asked, "Wishing to see the Upādhyāya's original teacher, how can he be seen?"
The Master said, "When years and teeth are alike, there will be no hindrance."
The monk intended to say more. The Master said, "Without treading in previous footsteps, please ask another question."
The monk had no reply. (Yunju spoke in his place, saying, "In that case, one does not see the Upādhyāya's original teacher." Later, Sthavira Jiao brought this up and asked Changqing, "What is it when years and teeth are alike?" Changqing said, "The ancient spoke thus; what are you seeking here, Ācārya Jiao?")

1.68

A monk asked, "When cold and heat arrive, how does one avoid them?"
The Master said, "Why not go to the place where there is neither cold nor heat?"
He said, "What is the place where there is neither cold nor heat?"
The Master said, "When it is cold, it freezes the Ācārya to death; when it is hot, it scorches the Ācārya to death." (Touzi Tong said, "Almost gone like that!" Langye Jiao said, "With me it is not so. What is the place where there is neither cold nor heat? Go into the monks' hall." Yunju Shun said, "Great and small Langye, acting with such an approach! This mountain monk is not so. What is the place where there is neither cold nor heat? In the three months of winter, face the warm fire; in the nine weeks of summer, catch the cool breeze." Baofeng Wen said, "Great assembly, if you can understand it, there is no harm in the roaming play of spiritual penetrations: everything conforms to the occasion, and cold and heat have nothing to do with it. If you do not understand, then just spend your winters and pass your summers amidst cold and heat." Shangfeng Cai said, "Dongshan's single phrase can be called host and guest intermingling, upright and crooked interpenetrating. Where do all of you avoid it nowadays? When there is nothing to do, walk around the mountain once. Let me ask all of you: do you understand or not?" Letan Zhun said, "When [acting] for people's sake, even ice is warm; when not [acting] for people's sake, even fire is cold.")

1.69

The Master ascended the hall and said, "Is there anyone who does not repay the four debts of gratitude and the three realms of existence?" The assembly made no reply.
He also said, "If you do not embody this intent, how can you transcend the affliction of beginning and end? You must ensure that thought after thought does not touch things, and step after step has no location, constantly without interruption—only then will you attain accord. You must exert effort; do not spend your days in idleness."

1.70

The Master asked a monk, "Where have you come from?"
He said, "I have come from wandering the mountains."
The Master said, "Did you reach the peak?"
He said, "I reached it."
The Master said, "Was there anyone on the peak?"
He said, "There was no one."
The Master said, "In that case, you did not reach the peak."
He said, "If I did not reach the peak, how could I know there was no one?"
The Master said, "Why didn't you stay a while?"
He said, "I wouldn't decline to stay, but someone in the Western Heavens would not permit it."
The Master said, "I had suspected this fellow all along."

1.71

A monk asked, "What is the meaning of [the Patriarch's] coming from the West?"
The Master said, "Much like a rhinoceros horn that startles chickens."

1.72

A monk asked, "When a snake swallows a frog, is saving it right, or is not saving it right?"
The Master said, "If you save it, your two eyes do not see; if you do not save it, form and shadow are not manifest."

1.73

A monk was unwell and wished to see the Master. The Master thereupon went. The monk said, "Why doesn't the Upādhyāya rescue the son or daughter of a household?"
The Master said, "What kind of household's son or daughter are you?"
He said, "I am the son or daughter of a household of great icchantikas."
The Master paused for a while. The monk said, "What about when the four mountains press in?"
The Master said, "The other day this old monk also passed under the eaves of someone's house."
He said, "Interplay, or non-interplay?"
The Master said, "Non-interplay."
He said, "Where do you instruct me to go?"
The Master said, "Go into the millet field."
The monk exhaled with a sigh and said, "Take care!" and immediately passed away while sitting.
The Master tapped his head three times with his staff and said, "You only know how to go like that; you do not know how to come like that." (Zhaojue Qin said, "Generally, for travelers on foot, what is crucial is to penetrate and break free of this single matter. Since this monk was the son or daughter of a household of great icchantikas, right up until the four mountains pressed in upon him, his hands and feet were flustered. Were it not for Dongshan being endowed with great compassion, letting open a thread of a path and laying it out flat for him, how could he have known how to go like that? Therefore the ancients said: 'At the moment of death, if even a hair's breadth of sentiment regarding sage and ordinary is not exhausted, one cannot avoid entering the bellies of donkeys and horses.' Just consider Dongshan's saying, 'I too passed under someone's eaves,' and 'Go into the millet field.' Did they obstruct the four mountains, or not obstruct the four mountains? Arriving here, one must have the bottom of the pail drop out; only then will you get it. Now tell me, what was Dongshan's meaning? Do you understand? 'The golden rooster pecks open the lapis lazuli shell; the jade rabbit pushes open the green sea gate.'")
Because on an evening gathering no lamp was lit, a monk came forward to ask a question and then stepped back. The Master instructed the attendant to light a lamp, and then called forth the monk who had just asked the question. As that monk approached, the Master said, "Bring three ounces of powder and give it to this sthavira." The monk shook his sleeves and withdrew. From this he had an awakening, and thereupon completely gave away his robes and possessions to host a feast. After three years, he took his leave of the Master. The Master said, "Take good care." At that time Xuefeng was standing in attendance, and he asked, "Just as this monk takes his leave and departs, when will he return?" The Master said, "He only knows going once; he does not understand coming again." The monk returned to the hall, and beside his robe and bowl passed away in meditation. Xuefeng reported this up to the Master. The Master said, "Even though it is so, he is still three lifetimes behind this old monk."

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