楊岐方會和尚後錄 1
English (machine translation) 1
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1.1
The master entered the monastery to inaugurate the hall. After the proclamation of the petition was concluded, the master said: "Great assembly! If everyone disperses, you already fall into the secondary and tertiary; if you do not disperse, today I have thoroughly swindled all of you. Yiyang has elegant waters; Pingxiang has the Chu River." He then ascended the seat, held up incense, and said: "This pinch of incense is offered for our reigning Emperor: may his sagely longevity endure for a thousand autumns, and the Buddha-sun prosper forever. This next pinch of incense is offered for the officials of the prefecture and county, and the dānapati of the ten faiths. As for this pinch of incense, do all of you yet know where it falls? If you know where it falls, there is no need to part the two lips; if you do not know, [I burned it] formerly when dwelling at Nanyuan, next when dwelling at Shishuang, and now when dwelling here at Xinghua Chan Monastery in Tanzhou. Do all of you yet recognize Xinghua? If not, you will inevitably implicate the ancestral masters." He then sat cross-legged. The karmadāna having struck the mallet, the master said: "Already fallen into the secondary meaning, if the great assembly were to disperse, it would still be somewhat better. Since you do not disperse, if you have doubts, please ask." A monk asked: "Whose tune does the master sing? Whose ancestral style do you inherit?" The master said: "Beating a drum across the river, no sound is heard." The monk said: "A child of Xinghua, an heir of Linji." The master said: "Today we celebrate on account of the vegetarian feast." The master then said: "Are there any more questions? Therefore it is said: among all offerings, the offering of Dharma is the supreme." After a pause, he said: "The hundreds of thousands of Buddhas and the old venerable teachers throughout the world appeared in the world solely to point directly to the human mind, to see one's nature and attain Buddhahood. If here you can understand clearly, you will commune together with all the hundreds of thousands of Buddhas; if here you have not yet been able to understand clearly, Yangqi will inevitably incur karmic burden of speech. Moreover, all of you are people who received the Buddha's entrustment at the assembly on Vulture Peak; why must you back down and yield of your own accord? Is there anyone who still remembers it? You tell me: what was that final phrase at Vulture Peak? If there is none, Yangqi has suffered defeat today. Because I, Fanghui, wished to conceal my clumsiness deep within the clouds and pass the time along with the assembly, how could I have anticipated that the prefecture and county officials, together with all the dānapati and believers, would jointly venerate the Three Jewels and continue the Buddha's lifespan, causing the Dharma to dwell long, and making this mountain monk preside over this monastery? This too is no small condition. May every slight good [merit] be dedicated to praying for the Emperor's longevity of ten thousand years, and a thousand autumns for the prime ministers. Great assembly, tell me: how is today's business?" After a pause, he said: "Next year there will be yet newer shoots; / Disturbers of the spring breeze never cease."
1.2
Ascending the hall, a monk asked: "What is the meaning of the Ancestral Master's coming from the West?" The master said: "The shoulder-pole carries no books." The master said: "When the mind arises, diverse dharmas arise; when the mind ceases, diverse dharmas cease." Holding up his staff, he struck it once and said: "The great chiliocosm is smashed to hundreds of miscellaneous bits; carrying the almsbowl to the Xiangji realm, I go to eat my meal."
1.3
Ascending the hall, a monk asked: "What is the Immovable Honored One?" The master said: "The great assembly exerts strength together." The monk said: "If so, then incense and lamps will continue without end." The master said: "Fortunately, it has nothing to do with it." The master then said: "All phenomena are the Buddha-Dharma: the Buddha hall faces the triple gate; the monks' hall faces the kitchen-storehouse. If you can understand, shoulder your almsbowl and staff, and roam freely across the realm at will; if you do not understand, face the wall a while longer."
1.4
Ascending the hall, a monk asked: "What is the Buddha?" The master said: "A thief is made of a man." The master then said: "The ten thousand dharmas are the light of mind; the many conditions are understood only through nature. Originally there are no deluded or awakened people; it only requires resolution today. What fault do the mountains, rivers, and the great earth have? The mountains, rivers, the great earth, and all phenomena before your eyes are entirely beneath your feet; it is simply that you do not believe. It may be said that the ancient Śākya does not precede, and the present Maitreya does not follow. For Yangqi to speak like this may be called buying a hat to fit the head."
1.5
Ascending the hall, [the master said]: "The mind is the sense-base, phenomena are the dust; both are like marks upon a mirror. When marks and grime are exhausted, light begins to appear; when mind and phenomena are both forgotten, nature is true." He then struck the meditation bench once and said: "Where are the mountains, rivers, and the great earth? And how will you speak a phrase that cannot be deceived by others? If you can speak it, speak a phrase at the crossroads; if not, Yangqi loses the advantage today."
1.6
Ascending the hall, [the master said]: "As soon as a single speck of dust arises, the great earth is completely gathered in." He then held up his staff and said: "Running a horse on Mount Sumeru; jumping about in the great ocean; bumping into it suddenly in the busy market—this is what everyone knows exists. But tell me, how do you utter the phrase about threading a needle in the dark?" After a pause, he said: "Usually I do not wish to open my mouth often, / Because my whole body wears the patched robe."
1.7
Ascending the hall, the master said: "The mind turns in accord with the myriad conditions; the place where it turns is truly abstruse. Following the flow, recognize the nature; there is neither joy nor sorrow." He also said: "Heaven and hell cover your head; old man Śākya is under your feet. When light contrasts with dark, people of the time know it exists; bringing forth the nostrils in the busy market, is there anyone who can speak? Step forth and vent some breath for Yangqi! If not, Yangqi loses the advantage today."
1.8
Ascending the hall, a monk asked: "What is the meaning of the Ancestral Master facing the wall?" The master said: "A man from the Western Heavens does not understand Tang speech." The monk said: "Yesterday it rained, today it is clear; everyone can say this. Please, Venerable, utter an extraordinary phrase." The master sat pressing his knees with both hands. The monk said: "With all your might you spoke, but you only spoke half of it." The master said: "Divide your body and look in both places." The monk pointed at the attendant and said: "Why does the Venerable not wear shoes?" The master said: "This lacquer bucket!" The monk then bowed and returned to the assembly.
1.9
The master then brought up: "A non-Buddhist asked the Buddha: 'I do not ask about what has words; I do not ask about what is without words.' The World-Honoured One remained silent for a while. The non-Buddhist praised him, saying: 'The World-Honoured One's great kindness and great compassion have cleared away the clouds of my delusion and enabled me to gain entry.' After the non-Buddhist left, Ānanda asked the World-Honoured One: 'What did that non-Buddhist see that made him say he had gained entry?' The World-Honoured One said: 'Like a fine horse in the world, running at the shadow of the whip.'" The master said: "My senior Dharma brother Daowu said: 'The World-Honoured One's single eye penetrates the three times; the non-Buddhist's two pupils pierce the five Indias.' Senior brother Daowu was good indeed, greatly venting breath on behalf of the ancients. Yangqi says: 'Gold and brass are not distinguished; jade and stone are not separated.' Does the great assembly wish to understand? The World-Honoured One withdrew himself to follow others; the non-Buddhist celebrated on account of the vegetarian feast." He then struck once with his staff and gave a shout.
1.10
Ascending the hall, [the master said]: "'Wondrously serene dhāraṇī, the Immovable Honored One; / King of the Śūraṅgama, rare in the world; / Dissolving my inverted thoughts of countless kalpas, / Attaining the Dharma-body without passing through asaṃkhyeyas.'" He then held up his staff and said: "Is the staff not the Dharma-body? Do all of you know? Yangqi today tumbles into the water and tramples in the mud, all because your heads are stuck in flour sacks. Thirty years later, before someone with clear eyes, do not cite this mistakenly." Striking once with his staff, he gave a shout.
1.11
Ascending the hall, [the master] said: "The all-knowledge penetrates without obstruction." He then held up his staff and said: "The staff is about to display great supernormal power before all of you!" He then threw it down and said: "It directly causes heaven and earth to burst apart, and the ground to shake in six ways. Have you not heard it said: 'The all-knowledge of all knowledge is pure'?" He also struck the meditation bench once and said: "Thirty years later, before someone with clear eyes, do not say that Yangqi had a dragon's head and a snake's tail."
1.12
Ascending the hall, [the master] said: "Thunder startles the rain's onset; the myriad things burgeon and grow." Holding up his staff, he said: "Great assembly, tell me: what about this?" After a pause, he said: "The old fisherman casts his line in vain the whole day long; / Gathering up the silk cord, let us return home." Striking the meditation bench once with his staff, he said: "Investigate!"
1.13
Ascending the hall, a monk asked: "The master mounts the precious seat, and the fourfold assembly attends the gathering. Please, Master, bring up and proclaim the real meaning of the coming from the West." The master said: "The clouds part and the mountain peaks are elegant; the waters reach the four seas and broaden." [The monk] advanced and said: "Having already received the master's instruction in one phrase, today I have heard what was never heard before." The master said: "What phrase do you say beneath your feet?" The monk said: "If I do not offer three prostrations, how can my master's dynamic function be revealed?" The master said: "What else is there?" The monk made a prostration. The master said: "Remember this monk's topic of discussion." [A monk] asked: "The ancient sages had eighty-four thousand Dharma gates, and every gate sees the truth; why does the student meet with obstruction at every turn?" The master said: "Why must you back down and yield of your own accord?" The monk said: "At the critical juncture, please, Master, bring it up." The master said: "The bare pillar jumps up to the Thirty-Three Heavens." The monk said: "Removing the Buddha hall and doing away with the table mountain, how far is it beneath your feet to the Western Heavens?" The master said: "Yangqi has been floored by your question." The monk said: "I had thought you had no nostrils." The master said: "Thirty years later, your own face will turn red." The master then said: "'The wind does not whistle through the branches; the rain does not break the clods'—this is the season for worldly fellows. What is the patched-robed monk's phrase that corresponds to the time and season?" He then struck the meditation bench once and said: "Wait until Maitreya descends to be born!"
1.14
Ascending the hall, a monk asked: "The master personally holds the tiger tally and the gold seal; what about the rise and fall of the household and state?" The master said: "The general does not issue commands." The monk said: "Who else but the master devises strategies within the tent?" The master said: "A traveler from Jinzhou." The monk said: "Fortunately facing humans and devas, we wish to observe your magnificent performance." The master said: "Yangqi's nostrils are in the ācārya's hands." The monk said: "The student's life is in the Venerable's hands." The master said: "Why are you jumping about in vain?" The monk said: "Not running while going downhill, a good opportunity is hard to meet." Clapping his hands once, he made a prostration. The master said: "Look at this battle commander!" The master then said: "Wind and frost scour the ground; cold leaves flutter in the air. Without touching upon conditions of spring, bring forth your nostrils!" He then struck the meditation bench once and said: "Next year there will be yet newer shoots; / Disturbers of the spring breeze never cease."
1.15
Ascending the hall, [the master] said: "Yangqi's single secret / Cuts off the road of ordinary and sage; / Without cause, Vimalakīrti / Was especially garrulous."
1.16
Ascending the hall, the director of offerings asked: "The snowy road is endless; how can one guide and transform?" The master said: "Mist locks the elegance of a thousand mountains; gradually ask the traveler." A monk asked: "If someone suddenly asks about Yangqi's meaning, I wonder how it should be cited?" The master said: "The wide wilderness shares the spring colors; before the cliff, the frost has not yet melted." The monk drew a circle and said: "If suddenly encountering such a person coming, what then?" The master turned his face away. The monk hesitated. The master then shouted and said: "Where has it gone?" The monk made a woman's bow. The master said: "When you return, I will give you thirty blows of the staff." The master then said: "Yangqi's command has already been issued before words; what is the correct command?" He gave a shout and descended from the seat.
1.17
Ascending the hall, the Master said: “An arrow that fells a vulture, a sword that slays a dragon—the commander himself is defeated, clasping his horse and dragging his banner. Let someone utter a phrase directed toward the place where family is settled and nation is established!” After a long pause, he said: “Peace was originally brought about by the general, yet the general is not permitted to see the peace.” He gave a shout.
1.18
Ascending the hall, a layman asked: “When the sovereign of men meets the Sovereign of the Dharma, what ought they discuss?” The Master said: “Xie Sanlang aboard the fishing boat.” The layman continued: “I have received the Master’s instruction regarding this matter; what is the family style of Yungai like?” The Master said: “Headcloth, gown, and cap pawned off for wine money.” The layman asked: “When a guest suddenly arrives, how do you receive him?” The Master said: “Two or three cups are a trifling matter; drunkenly reeling about makes people die of laughter.” The Master then said: “All phenomena are Buddha-Dharma.” He then struck the meditation bed once and said: “The mountains, rivers, and the great earth are shattered into a hundred fragments; give me back my Buddha-Dharma!” After a long pause, he said: “What is it like? A falcon soaring across the vast heavens—with ten thousand leagues of clouds, it plunges through in a single dart.”
1.19
Ascending the hall, he struck the meditation bed and said: “Assembly! Having chopped up all the fishing poles, plant bamboo anew; without counting the labor and time, rest as soon as it is achieved.”
1.20
Ascending the hall, he said: “Boundless realms of lands: self and other are not separated by the tip of a hair. The ten periods of past and present: from beginning to end, they never depart from the present thought.” He then struck the meditation bed once and said: “Old man Śākya—how old is he? Do you know? If you know, you are free to enter and leave heaven and the human realm at will; if you do not know, Yungai himself says: two thousand years across the Ganges.”
1.21
Ascending the hall, he said: “Holding heaven and earth fast in myriad ways, / How could Mañjuśrī and Samantabhadra behold it? / Today I re-annotate and shatter it for you: / Examine closely the turtle-nosed snake of South Mountain.” He planted his staff once.
1.22
Ascending the hall, he said: “One is all; all is one.” Holding up his staff, he said: “I have swallowed up the mountains, rivers, and the great earth. The buddhas of the past, the buddhas of the future, and all the old venerable monks under heaven are entirely on the tip of this staff.” He then drew a line with the staff and said: “It does not take even a single shout.”
1.23
Ascending the hall, he said: “Yungai transmits the arrow and issues the order: old man Śākya is the vanguard, and Bodhidharma brings up the rear. The battle array is complete; all under heaven is at peace. And tell me: without moving a step, how do you say a phrase?” After a long pause, he said: “Without going through an affair, one does not grow in wisdom. Engage!”
1.24
Ascending the hall, he said: “Heaven attained the One and thereby became clear; Earth attained the One and thereby became tranquil; kings and lords attained the One and thereby governed all under heaven. What about patched-robed monks attaining the One?” After a long pause, he said: “The mouth of the alms bowl faces heaven.”
1.25
Ascending the hall, he said: “The mind turns following myriad conditions; / Where it turns is truly profound.” He struck the meditation bed once and said: “Old man Śākya has been swallowed up by a midge! Rejoice that all under heaven is at peace!” He gave a shout, ascended the hall, and said: “The timely rain pours down, delighting the farmer’s heart. Everything is vividly apparent; gold is not traded for gold. Engage!”
1.26
Ascending the hall, he said: “These phenomena abide in their phenomenal status; the characteristics of the world are ever-abiding. Old man Śākya’s nostrils pierce heaven; Rucika Tathāgata’s two feet tread the earth. And tell me: do these two fellows have any fault or not?” After a long pause, he said: “The dog simply barks, the ox pulls the plow; when patched-robed monks are like this, they haven't even grazed the skin.”
1.27
Ascending the hall, he looked around at the assembly, gave a shout, planted his staff once, and said: “In a world of clarity and peace, people are not permitted to muscle in and disrupt the marketplace.”
1.28
Ascending the hall, he said: “When old man Śākya was first born, he walked seven paces in each direction, looked around in the four quarters, pointed one hand to heaven, and pointed one hand to earth. Patched-robed monks nowadays all imitate this pattern and readily say: ‘Above heaven and below heaven, I alone am venerable.’ Yungai does not begrudge his life and will also set a pattern for everyone.” After a long pause, he said: “When the yang qi arises, there is no hard ground.”
1.29
Ascending the hall, he said: “Maitreya, the true Maitreya, / Divides his body into hundreds of billions of forms; / Constantly revealing himself to people of the time, / Yet people of the time do not recognize him.” The Master then threw down his staff and returned to the abbot’s quarters.
1.30
Ascending the hall, he brought up: “Panshan said: ‘The single road leading upward is not transmitted by the thousand sages.’” The Master said: “It lands right on the mouth.” “He also said: ‘Students labor their bodies, like an ape grasping at shadows.’” The Master said: “Panshan speaking like this obstructs others with himself.”
1.31
Ascending the hall, [he said]: “Maitreya, the true Maitreya, / Divides his body into hundreds of billions of forms; / Constantly revealing himself to people of the time, / Yet people of the time do not recognize him.” The Master then held up his staff and said: “Is this staff not Maitreya? Do you all see? When the staff lies horizontal, it is Maitreya emitting light and shaking the earth; when the staff stands vertical, it is Maitreya emitting light and illuminating the thirty-three heavens; when the staff is neither horizontal nor vertical, Maitreya is beneath everyone's heels, helping you all expound prajñā. If you can understand this, pick up your nostrils and put them into your alms bowl, and utter a phrase! If not, this mountain monk loses out.”
1.32
Ascending the hall, he said: “A single word from this mountain monk, / Both ordinary and sagely bring it up together. / Stop fishing and reel in the line; / Nothing is better than returning home.”
1.33
Ascending the hall, he said: “Today is the second day of the third month; / Gautama has not yet caught a glimpse. / Holding up the flower, he spoke of many matters; / Kāśyapa is still drunk. / There is still a final word— / You must not quote it erroneously!”
1.34
Ascending the hall, he said: “Clear morning and rainy night, the people across the land rejoice; the old man Gautama does not yet have a final word. Yungai will bring it up for the assembly today.” After a long pause, he said: “Peace was originally brought about by the general, yet the general is not permitted to see the peace.”
1.35
Testing and Examining
1.36
One day, Lian Sansheng arrived. The Master said: “The cold wind is piercing and bitter, red leaves drift through the air. Worthy traveler of the ancestral chambers, where did you depart from this morning?” Lian said: “After the midday meal, I departed from Nanyuan.” The Master said: “How do you say the phrase right beneath your heels?” Lian snapped his sitting cloth once. The Master said: “Is there only this, or is there something else?” Lian made a motion of drawing back. The Master said: “Sit for a while and drink tea.”
1.37
Two people newly arrived. The Master said: “The spring rain has just ceased, the mud and water are not yet dry. Worthy persons on pilgrimage, how do you speak of the Way?” A monk said: “In former times, I departed from the ancient monastery; today, I behold the Master’s face.” The Master said: “Where did you recite this empty talk from?” The monk said: “Fortunately, the Venerable is a great man.” The Master said: “How do you say the phrase right beneath your heels?” The monk snapped his sitting cloth once. The Master said: “If it is so, then Yangqi will burn incense and make offerings.” The monk said: “It is hard to deceive a person with clear eyes.” The Master held up the sitting cloth and said: “Second pilgrim monk, what do you call this?” The monk said: “Having just entered the monastery, I do not understand.” The Master said: “An honest person is hard to find. Sit for a while and drink tea.”
1.38
He asked a monk: “Fallen leaves are drifting about; where did you depart from this morning?” The monk said: “After the midday meal, I departed from Nanyuan.” The Master said: “How do you say the phrase right beneath your heels?” The monk said: “A sorrowful person should not speak to a sorrowful person.” The Master said: “Yangqi will specifically extol it for the other regions.” The monk said: “What kind of intention is this?” The Master said: “You do not get Yangqi’s praise.” The monk hesitated. The Master said: “Sit for a while and drink tea.”
1.39
One day, several people newly arrived to pay their respects. The Master said: “The battle array is complete; masterly generals of battle, why do you not come forth to meet Yungai?” A monk struck his sitting cloth once. The Master said: “An adept monk!” The monk again struck his sitting cloth once. The Master said: “Striking the sitting cloth once, striking the sitting cloth twice—what about that?” The monk hesitated. The Master turned his back and stood; the monk struck his sitting cloth once more. The Master said: “You tell me: where is Yungai’s topic?” The monk said: “It is right here.” The Master said: “You will realize it yourself thirty years from now. Yungai is in the elder’s hands. Sit for a while and drink tea.” The Master also asked: “Where did you spend the summer retreat?” The monk said: “Shending.” The Master said: “Had I known earlier that you came from Shending, I wouldn't have dared to question you.”
1.40
The next day at interview, the Master said: “Yesterday, several newly arrived people struck Yungai three times with a sitting cloth, just as if they had some realization.” He then cited the previous exchange and said: “The place where Yungai suffered defeat, you all know. But the place where the new arrival gained victory, do you all know? If you know, come forth and vent Yungai’s frustration! If you do not know, in the presence of someone with clear eyes, you must not quote it erroneously.”
1.41
Ascending the hall, he said: “The myriad phenomena are fundamentally at leisure; it is only people who agitate themselves.” Planting his staff once, he said: “Assembly! Mind the fire and candles! In the presence of someone with clear eyes, you must not quote it erroneously.”
1.42
The Master visited Vice-Director Sun when he happened to be deciding official matters. The Vice-Director said: “This subordinate official is entangled in royal affairs and has no way to be free of them.” The Master said: “This is the Vice-Director’s vow, vast and broad, to benefit sentient beings.” The Vice-Director said: “I wonder how that is?” The Master said: “Manifesting the body of an official, / Vastly extending deep vows of compassion: / Where you point it out again to people, / Blood pours down beneath the staff.” The Vice-Director had an awakening due to the verse. He then returned to the inner hall, and while seated, he asked: “This subordinate official observes a vegetarian fast and eats vegetables every day; does this accord with the sages or not?” The Master presented him with a verse: “Vice-Director Sun, Vice-Director Sun, / Does not defile his belly with wine and meat, / Completely disregarding servants, wife, and child. / Who made old man Śākya? / Vice-Director Sun, Vice-Director Sun.”
1.43
Self-Authored Portrait Eulogy
1.44
Mouth like a beggar's straw mat bag, / Nose like the garden manager's dung ladle. / Putting you to the trouble of painting it with your marvelous brush, / Letting all under heaven speculate as they please.
1.45
Resembling a donkey yet not a donkey, / Resembling a horse yet not a horse. / Bah! Yangqi, / Pulling the plow and dragging the harrow!
1.46
Point to it as a donkey, yet it has no tail; / Call it an ox, yet it has no horns. / Advancing forward, it does not move a step; / Retreating backward, how could it withdraw its feet? / Without speech, it is no different from a buddha; / With words, who can deliberate it? / Skill and clumsiness are ever present before us; / What trouble to put you through to sketch it!
1.47
Later Record of Venerable Fanghui of Yangqi (End)
Linked texts (1)
- 楊岐方會和尚後錄 — Classical Chinese