明覺禪師語錄 2

English (machine translation) 2

Language: English

2.1

Compiled by his disciple Zhen and others

He raised: "A monk asked Zhaozhou, 'How is it when people of the Way meet each other?' Zhou said, 'Present lacquerware.'" The Master said, "Dharma-fellows of Chan! Is there still anyone who knows Zhaozhou? Come forth together to discuss it; if you are not yet able to distinguish it clearly, it would be very good to raise it from the beginning, and I will point it out for you: four nines make thirty-six gathered in."

2.4

He raised: "Linji instructed the assembly, saying, 'There is a true person of no rank constantly going in and out through the gates of your faces. Those of initial aspiration who have not yet verified it: look, look!' At that time a monk asked, 'What is the true person of no rank?' Linji came down from the meditation bench and seized him; the monk hesitated in thought, and Linji pushed him away, saying, 'What kind of dry piece of shit is the true person of no rank?' Xuefeng heard of this and said, 'Linji is very much like a plain-clothes thief.'" The Master said, "One who is skilled at stealing is unknown even to gods and ghosts; since he was seen through by Xuefeng, Linji was not a skilled hand." He again called out to the great assembly: "Today Xuedou has swapped your eyes; if you do not believe it, go back to your respective quarters and grope about for yourselves to see."

2.5

He raised: "A monk was standing in attendance by Baofu; Fu said, 'How can you have such a coarse mind?' Fu picked up a clod of earth and gave it to the monk: 'Toss it outside the gate.' After the monk tossed it, he returned and said, 'Where is this one's coarse mind?' Fu said, 'I saw you bumping and stumbling against things, which is why I said you have a coarse mind.'" The Master said, "Although that was so, this monk was fooled by Baofu. Nevertheless, the true does not conceal the false, and the crooked does not hide the straight; when Xuedou looks at antiquity through today, in principle I am not content. As for you crowd of fellows, suddenly coming from the monks' hall, emerging from within the dormitories, you bump and stumble without even knowing it; recently your coarse minds have become increasingly prominent. If I let you off, we would soon see the various quarters examine and reprimand us." The Master abruptly took up his staff and descended from the seat; the great assembly scattered and ran all at once.

2.6

He raised: "Xuefeng knocked on the door of the Upādhyāya Guan. Guan said, 'Who?' Feng said, 'The phoenix chick.' Guan said, 'What for?' Feng said, 'To peck old Guan.' Guan then opened the door. Xuefeng had just entered when Guan seized him, saying, 'Speak, speak!' Feng hesitated in thought, and Guan shoved him out. After Xuefeng took up residence, he instructed the assembly, saying, 'If at that time I had entered old Guan's door, where would you crowd of wine-dreg-swilling fellows go to grope about?' An elder said, 'Xuefeng spoke these words in vain: at that time he could not enter, and even now he cannot enter.'" The Master said, "This fellow who betrays kindness and turns his back on virtue—what connection does he have? At that time he could not enter; was that instructing you to enter? Now, since you cannot grope it out, you drag Xuefeng along so that both are at old Guan's gate."

2.7

He raised: "Linji was standing in attendance beside Deshan. Shan said, 'Today I am tired.' Ji said, 'What is this old fellow talking in his sleep for?' Shan immediately struck him. Ji overturned the rope-chair; Shan then stopped." The Master said, "Two adept masters, endowed with the eye of pecking and tapping simultaneously, possessing the functioning of pecking and tapping simultaneously. Xuedou intends to snatch the deer from the fierce tiger's mouth and divide the rabbit under the hungry falcon's talons, daring to declare that Linji and Deshan are both blind fellows. If someone can discern this, he may stride freely across the world."

2.8

He raised: "Upādhyāya Qianfeng said, 'When one is raised, do not raise two; letting off one move, one falls into the second.' Yunmen came out from the assembly and said, 'Yesterday someone came from Tiantai and went instead toward Nanyue.' Feng descended from the seat and said, 'Great assembly! Tomorrow there is no need for communal labor.'" The Master said, "Look at those adept masters revealing a message—it is distinctly different. If they were sleepy fellows, they would mutually blunt and bungle it." He then took up his staff and said, "Letting you off for one move." He then descended from the seat.

2.9

He brought up [the following]: "Xuansha said, 'I have the treasury of the true Dharma eye, which was entrusted to Mahākāśyapa; it is like speaking of the moon. Caoxi holding up the whisk is like pointing to the moon.' Gushan said, 'Moon!' Xuansha said, 'This ācārya seeks the moon from me.' Gushan did not agree, but returned to the assembly and said, '[He] says I sought the moon from him.'" The master said, "Xuansha and Gushan were like deploying a great battle array of a million troops, yet merely throwing shards of tile at each other. If there is a patch-robed monk who can discern this, he should know that the entrustment of the treasury of the true Dharma eye is truly present."

2.10

He brought up [the following]: "Changqing said, 'Everything has been tidied and cleared away, yet coming forward you seek from me; I will strike your back with a stick. If a blow reaches you, you must feel shame; if no blow reaches you, where will you understand it?'" The master said, "Xuedou would not act thus: everything has been tidied and cleared away, you must come straight forward, and I will strike your back with a stick. If a blow reaches you, you suffer an injustice; if no blow reaches you, it is an even draw with you. Just understand it like this."

2.11

Examinations and Discernments

2.12

One day the attendant reported that three newcomers had arrived from Ruiyan. The master said, "Tell them to fully spread their sit-mats and make prostrations." When the monks had just entered the doorway, the master suddenly picked up his staff. A monk said, "I have come specially to pay respects to the upādhyāya." The master said, "Humph, humph! Which one is the leader?" One monk stepped forward and bowed in greeting. The master said, "Why have you lost the official permit of your native circuit?" The monk said, "I deeply receive the upādhyāya's compassion." The master said, "Go stand over there." He then asked the second person: "'In seeking companions, one must find those superior to oneself; those like me are not as good as none at all.'" The master pointed his staff at the leader and said, "Why do you follow this lacquer bucket?" The monk said, "I am newly ordained." The master also stopped him, saying, "Go stand over there." He then asked the third person, "Just now the two failed. What are you capable of doing?" The monk hesitated. The master shouted and said, "Go over there!" He then said, "According to reason, you should all be buried at once, but considering that you have come from afar, go to the monks' hall."

2.13

He asked a newcomer, "Seeking a master and inquiring after the Way? Or enjoying the waters and wandering the mountains?" The monk said, "I thank the upādhyāya for his kind inquiry." The master shouted, "Answer me from your nostrils!" The monk had no reply. The master said, "Wretched to death! Come here, come here! Have you ever been to Xuedou?" The monk said, "I have not." The master gave him a strike with the stick and said, "Later on you must not conceal this!"

2.14

One day two newcomers arrived. The master said, "Sūtra-lecturers or patch-robed monks?" A monk said, "Please judge, upādhyāya." The master said, "The first did not succeed; the second is not right." The monk said, "Do not trouble yourself like this." The master said, "I will let it pass for now. In the morning reaching India, in the evening returning to the eastern land—how is it?" The monk had no reply. The master said, "Bogus patch-robed monk! Go to the monks' hall."

2.15

He asked a newcomer, "Where have you recently come from?" The monk said, "What did the upādhyāya say?" The master said, "I asked you where you recently came from." The monk stepped back and stood. The master said, "Outrageous that you refuse to speak of where you came from! Bring the staff!" The monk said, "I recently left Fengchuan." The master said, "You blockhead, why didn't you say so earlier?" He then asked the second person, "Did you also come from the same place?" The monk said, "I recently left Damei." The master said, "Two different matters; you deserve thirty blows of the stick, but I will let it pass for now."

2.16

One day Head Monk Zong arrived. Just as he was about to make formal greetings, the master stopped him and said, "Since you already know Xin's military strategy, you should clasp your hands and surrender." Zong said, "Today I have failed." The master said, "Before the sword blade is drawn, the thief's body is already exposed." Zong said, "This takes one's breath away!" The master said, "A defeated general is not executed." Zong said, "Indeed." The master said, "Make your prostrations." Zong said, "Thirty years from now, someone will bring this up." The master said, "I have already let you pass."

2.17

He asked a novice listener, "How is the matter of long training?" The novice said, "Clear sky and bright sun." The master said, "Why run around aimlessly?" The novice shouted. The master said, "Take the stick!" The novice was about to raise his hand, but the master struck him with a sit-mat, saying, "Look at this blind fellow acting wildly!"

2.18

One day five newcomers arrived. The master said, "None of you needed to go on pilgrimage." The monks hesitated. The master said, "A single charge received and dismissed."

2.19

Senior Monk Liangzhou arrived. The master assumed the posture of dozing off. The monk said, "A newcomer pays his respects." The master did not respond. The monk said again, "A newcomer pays his respects." The master called out in a loud voice, "Who is it?" The monk said, "A newcomer." The master said, "Understood; go to the monks' hall." The monk said, "I was ordained under Dalong." The master shouted, "Lacquer bucket, who recognizes you?" The monk then stepped forward to make formal greetings. The master said, "Make your prostrations properly; we have seen each other." The master said, "Do you know Head Monk Zong?" The monk said, "He is my elder Dharma brother." The master said, "Why do you make him look foolish?" The monk said, "Upādhyāya, you may stop now." The master said, "You fellow with worn-out straw sandals, I cannot beat you; sit down and drink tea."

2.20

He asked a monk, "Where have you recently come from?" The monk said, "Tiantai." The master said, "Did you see Zhiyi?" The monk said, "I saw him." The master said, "Why is he beneath my feet?" The monk had no words. The master said, "Empty lies and false speech."

2.21

He asked a monk, "Where have you recently come from?" The monk said, "Wenzhou." The master said, "Do you know Great Master Yongjia?" The monk said, "He is a fellow townsman." The master said, "He is separated from you by an ocean." The monk said, "Undoubtedly." The master said, "Blushing red is not as good as speaking frankly." The monk had no reply. The master said, "Hmph!"

2.22

When the master served as guest master at Dalong, Palace Censor Li arrived at the mountain. During tea conversation, he asked the master, "Is the guest master a fellow townsman of the elder?" The master said, "I would not presume so." The censor said, "Just stay here and do not run about wildly." The master said, "Pilgrimage was originally my purpose." The censor said, "For what purpose do you go on pilgrimage?" The master said, "To see those who run about wildly." The censor smiled faintly.

2.23

When the master was the head monk at Jingde in Chizhou, the prefect, Academician Zeng, entered the monastery to visit. Over tea and fruit, the academician picked up a jujube and threw it onto the ground, calling out, "Head monk!" The master responded. The academician said, "An ancient said: 'Without leaving where it is, it is ever tranquil.' Where is it?" The master pointed to the elder of Jingde and said, "Even this old fellow does not know where it fell." The academician said, "The head monk knows, but you cannot be without fault." The master said, "It is hard to deceive a person with clear eyes."

2.24

When the master arrived at Lake Tai, Inspector Yu invited the master and Senior Monk Zhiyi to a vegetarian meal. As they were about to rise, the inspector asked, "What retribution does a humble official obtain from providing a meal to two patch-robed monks today?" The master said, "Coveting a single grain of his rice, you lose half a year's provisions." Zhiyi said, "Only upon leaving does one realize the host's generosity." The master called out to the inspector, and when the inspector looked up, the master pointed at Zhiyi and said, "A root-bound patch-robed monk—what benefit is there in offering him a meal?" The inspector laughed heartily, and the master got up and left.

2.25

When the master went to assume the abbotship at Xuedou, he passed through Hangzhou. Transport Commissioner Xu asked the master, "Xuedou is a famous mountain, with many patch-robed monks possessing the eye. If they suddenly confront you, how will the elder handle them?" In a loud voice the master called to the guest prefect. The prefect stepped forward, and the master said, "What did the transport commissioner ask?" The commissioner said, "Pushing it away." The master said, "How could pushing it away be permissible?" The commissioner had no words. The master said, "Neither of us got the advantage." The commissioner asked again, "On which day will the elder cross the Qiantang River?" The master said, "This mountain monk does not yet dare go forward." The commissioner said, "Why is that?" The master said, "Transport Commissioner Xu has blocked the crucial crossing." The commissioner said, "Today I have been thoroughly worked over by the elder." The master then took his leave and departed.

2.26

When the master served as canon librarian at Fuyan on Mount Nanyue, Palace Censor Li and Elder Ya entered the canon cloister. The master came out to receive them. The censor said, "Is the canon librarian here?" The master said, "I would not presume so." The censor said, "Does the canon speak of me, an official?" The master said, "It can be verified right before your eyes." The censor said, "How is the verified matter?" The master said, "It does not take a single letter." The censor had no words. The master said, "Please, Censor, return to the quarters." While they were drinking tea and seated, mountain mists suddenly arose. Ya said, "The censor roams the mountain, and is immediately blocked by mist and clouds." The censor said, "At this sacred site of Lingfeng, why is there such a thing?" The master said, "Below, there is none." The censor was about to speak when Ya said, "The canon librarian brings splendor to Fuyan." The master said, "Upādhyāya, do not open your eyes just yet." The censor said, "An adept, an adept!" The master said, "May the censor take care." At that time, a Daoist and a scholar arrived at the cloister and asked, "Among the three teachings, which teaching is the most supreme?" The master got up and stood sideways. The censor said, "You have a mouth; why not speak?" The master said, "Facing the Master, it is difficult to speak." The censor said, "Stop, stop!" and got up. The master said, "Just now I was reckless."

2.27

When the master was at Haihui in Shuzhou, Controller General Xu came to visit and asked, "How many are in the assembly on the mountain?" The master said, "About a hundred monks." Xu said, "Since it is Haihui ('Ocean Assembly'), why are there only a hundred monks?" The master said, "A poor person's wisdom is short." Xu said, "Say more." The master said, "Later on someone will bring this up." He asked again, "What does the elder on the mountain say every day?" The master said, "Meeting a swordsman on the road." Xu said, "Humph." The master then took his leave and departed.

2.28

When the master was in Mingzhou, he went to visit Academician Zeng. While seated, the academician asked, "I once discussed the story of Zhaozhou seeing through the old woman with Elder Qing: did he truly have a point where he saw through her?" The master said, "What did Elder Qing say?" The academician said, "It went like that again." The master said, "Elder Qing let it pass for the moment. Academician, do you know that the patch-robed monks of the world cannot escape this old woman's wicker basket?" The academician said, "Here there is another thing to say: if Zhaozhou had not seen through the old woman, he would have suffered an injustice his entire life." The master said, "He saw through her."

2.29

When the Master entered the city with the monastic assembly to raise donations, the Academician had previously issued an official order barring Buddhist and Daoist monks from presenting calling cards. The Master was treated according to the same rule, whereupon he sent a verse to the Academician, which read:

“The azure sky’s mist congeals, the snow just clearing;
Sentiments of dwelling in the mountains are posted to the manifold walls of the city.
Though the governor is where the Way abides, we have not met;
In vain I yearn, walking within the shade of the sweet pear tree.”

The Academician replied:

“Toiling with worldly affairs, chasing floating and sinking;
The single nature is pure and clear, spanning past and present.
Meeting the eyes the Way is present, with no obstruction;
Why must we meet face-to-face before knowing each other’s mind?”

He then sent someone to invite the Master. After they met, the Academician said, “Since the Way is present without obstruction, why could you not come in?” The Master said, “Later, when meeting senior venerable monks elsewhere, do not bring this up to them, Academician.” The Academician said, “What harm would there be in bringing it up?” The Master said, “This mountain monk is at fault.” The Academician said, “Very well, very well.” The Master said, “Indeed, indeed.”

2.30

After the Academician resigned his seal of office, the Master saw him off to Yuezhou and stayed for several days before taking his leave. The Academician firmly insisted that he stay, but the Master said, “Returning to the mountain to serve as abbot, I shall not forget the Academician on this day.” The Academician said, “You patch-robed monks love not being held down.” The Master said, “How could one reach this place?” The Academician fell silent. The Master said, “I have already received the Academician’s permission to depart.” The Academician said, “Allow me to come outside the city to see you off.” The Master then withdrew. When the Academician reached the travelers’ pavilion and the fruits and tea were set out, the Master asked, “Once we part from here, Academician, where shall we meet again?” The Academician said, “Senior venerable monk, why forget while face-to-face?” The Master said, “This humble monk’s mind is also satisfied.” At that time, Upādhyāya Guanghui also asked, “Master, once parting from here, where will you meet the Academician again?” The Master said, “Directly across a thousand miles, ten thousand miles.” Thereupon they took their leave. The Academician said, “Take good care on the road.” The Master said, “Indeed, indeed.”

2.31

Songs and Eulogies

2.32

Presented to Senior Venerable Monk Tianyi

2.33

Senior Venerable Monk Tianyi is a priceless jewel; / When the golden crow rises in the east, how bright and dazzling! / In other years, should he wish for descendants, / For no reason he must enter the wild weeds.

2.34

Sent to Senior Venerable Monk Zheng of Miaoguo

2.35

In a brief moment, the dynamic functioning is utterly solitary and transcendent; / His cool, tranquil disposition stops gold and iron. / Traveling about, not knowing whom he visited and studied with, / He once said that the heavens have no second moon. / Recently I heard he locked away and cut off rushing questions; / What thing can be picked up to secure its root? / Soaring directly up to the Thirty-Three [Heavens], / Seeing or not seeing, I am troubled on your behalf. / Zhongyan, concealing his brightness, is also withered and dry; / Do not compete with time at seventy-nine years of age. / South, north, east, and west, pursuing the ancient style; / At times there is someone to succeed him.

2.36

Seeing Off Attendant Zong

2.37

Deeply I recall Shaoyang displaying marvellous lines; / Ancient people, reaching this point, still did not stay. / Zong the Chan practitioner once laid out a course of ninety thousand [miles]; / I think of the Seven Min [regions] where he walks alone again. / Suddenly coming to knock at the gate amid layered crags, / He called his solitary trace a broken cloud. / Though leaving the snowy courtyard far behind brings many regrets, / For now we share the moon of the central peak. (This line was composed by Chan practitioner Zong on the day he departed the mountain.) / Such generosity is not born of hope; / Before the vast, pure wind there is nowhere to hide. / Known or unknown in heaven above and heaven below, / How could it be merely the five petals and a thousand lamps?

2.38

Presented to Chan Practitioner Pu at Xiaoxi

2.39

The year draws to its close, the cold skies spread everywhere; / This humble elder rests his head again, lingering with difficulty. / The Chan guest of Wanshan came searching for me, / Words and intentions diligent, exhorting against laxity. / At daybreak, with a single sail, he sets off to return; / With a hundred joints and four limbs, it is hard to bear the burden. / The wind is whistling, the tide is calm; / Straining to write these parting words, they are barely formed. / The crags stand towering, an old intimate friend; / Meeting each other, do not forget the depth of this feeling.

2.40

Seeing Off Chan Practitioner Qing

2.41

There is a Chan practitioner whose numinous potential broadly unfolds; / Emerging from Hongdu, his fame and brilliance follow in his footsteps. / Not a single literary craft or skill is put to use; / Inside or outside the realm, who could discuss it? / The spring wind arrives—what is there to part from? / When has it ever swept clean the snow on the ancient crags? / Gazing as far as the eye can see into vast emptiness, I think of the distant traveler; / Caoxi is fit to share in embellishing this moment. / Clear and pure, bitter and arduous, you ought to preserve your practice; / Bright and discerning, do not share tracks with a broken horse. / In the snap of a finger, the six-petaled flower withers; / Going off once to the Western Mountains, news is cut off.

2.42

Seeing Off Chan Practitioner Yi

2.43

Heaven attained the One; earth attained the One; / The king attained the One, peerless without equal! / The valleys attained the One, returning to the vast ocean; / One should see the three mountains all steep and towering. / The One attains the One—why should it be necessary? / Past and present, he never resided in the abbot’s quarters. / Amid the shadows of a thousand flowers, who is it again? / The wind is fresh on eight sides, shining upon the red sun. / Yi the Chan practitioner, Yi the Chan practitioner, you must remember: / The age of Xianggu was difficult, yet he permitted it. / Carrying a stone and casting a needle, suddenly brought forth; / Brushing the sleeves, both together just return.

2.44

Seeing Off Chan Practitioner Quan

2.45

There is a dragon and a tiger, suited to the times; / There is skill and practice, whereto people turn. / Striding east and west, who again is me? / Observing the directions above and below, potential remains non-potential. / Quan the Chan practitioner, Quan the Chan practitioner, do you know or not? / The gate of great giving opens, and the dusty realm can be relied upon.

2.46

Seeing Off Jing to the Mountains and Waters

2.47

On pine roots and atop stones, once there was only me; / Looking in the four directions all was desolate, who could not do so? / How could one know that the white phoenix would deliver good news, / Casting away tens of thousands of turbulent clouds? / Streams and mountains overlap as spring draws to an end; / The wind delivers fallen flowers and willows fly catkins. / Waiting for the moon with a golden bowl must have its appointed time; / The jeweled crown reflecting in water is surely not without basis. / Jing the Chan practitioner, remember again my deep admonition: / He is a man of the state, truly a bright constellation. / Meeting in leisure, do not take it lightly; / The noble deeds of humans and gods preserve lofty footprints.

2.48

Sent to Chan Practitioner Shou, Director of the Canon

2.49

Xinzhou produced a firewood seller; / During the Longshuo years, he concealed day and night. / At Huangmei he pounded the ancient water caltrop blossom; / Relying on no thing, he stood tall and aloft. / Xiu the Chan practitioner wiped away all dust and dirt, / Yet though he endured every hardship, his eyes were not opened. / Running back and forth upon the stones seeking written words, / How could the solitary peak be carried back? / Recently there was another who sought our patriarch, / Saying he lived deep within the Lu village; / Stealing a bit of light from the neighboring house, / He intended to use it as a thousand lamps to spread abroad. / Haha! Enduring as long as heaven and earth, what can be done about it?

2.50

Seeing Off Chan Worthy Yun

2.51

The old man of Zhongyan is eighty-one; / Spending ten years at leisure, aiding with words and brush. / Even if one boasts of one’s strides at this very time, / How can one avoid being laughed at in old age on another day? / On another day, who will let flow dynamic shifts? / At midnight, the cold toad-moon rises on the water’s surface. / Whence comes another pure radiance? / Raising the eyes, stars scatter and turn wildly. / A song, a song, painfully searched out; / Presented from afar to Yun the Chan practitioner, ashamed of its standard. / Pursuing the ancient style at the seat of Huangmei, / Singing aloud, one naturally knows heaven and earth are narrow.

2.52

Presented to Academician Lu

2.53

Grandee Lu of antiquity / Mostly gathered those who traveled the quarters. / Governor Lu of today / Meets again with Subhūti. / The great realm is now gathering talent; / Long swords are being sharpened today. / Should someone ask of pure emptiness and leisure, / I do not know how one would reply.

2.54

Traveling by Boat

2.55

A solitary boat chooses fine sights along the river shore; / Taking advantage of high spirits on a secluded journey, thoughts are not exhausted. / Looking toward the sun, the spring scenery grows late; / Returning with the tide, rustic feelings are broad and free. / Singing loudly, the fisherman gathers his line; / Playing with shadows, the sand bird preens its feathers. / Thinking back to the ancient shrine with boundless meaning, / The sea toad-moon first rises, pressing cold upon people.

2.56

Occasional Composition at the Eastern Veranda

2.57

Clustered bamboo and a small mound make a humble scene; / Coming by chance to sit at leisure, I dispel sluggishness and laxity. / Contentedly letting my gaze roam, who knows me? / Better than entering tens of thousands of cloud-touching peaks.

2.58

Later Record of Chan Master Mingjue

2.59

Ascending the hall, the Master said, “Day after day, the sun rises in the east; day after day, the sun sets in the west. Cycling through three hundred and sixty [days], how many understand the nest and den? Open it up, and it is subtle and dark; hold it fast, and it is fleeting and indistinct. Have you not seen: in the city of Vaiśālī, that superior man’s single room—utterly deserted, what thing is it?” The Master called to the great assembly, “Raise your eyes high!” Then he stepped down from the seat.

2.60

Ascending the hall, the Master said, “Gold is the ground, silver is the wall; old man Śākyamuni should not have defecated here.” The Master poked once with his staff and said, “Look, look! It falls right onto the heads of you all!”

2.61

Ascending the hall, the Master said, “Where are the three thousand swordsmen now? Solely Zhuang Zhou is allowed to bring about great peace.” Then he stepped down from the seat.

2.62

One day the Master said, “Great assembly! This piece of land has been entrusted to you for a long time. You still do not recognize its four boundaries. If you want the single tree in the center, I would not begrudge it.” After a long pause, he said, “Why are you playing the fool?” Then he stepped down from the seat.

2.63

Because of snow, the Master instructed the assembly, saying: “Dazzling white above the head, dazzling white beneath the feet. The Golden-Hued Venerable One climbs the high terrace alone. Opening the eyes creates sin; closing the eyes suffers calamity. What to do? What to do? The net of heaven is vast and wide.”

2.64

Ascending the hall, just as the assembly had gathered and settled, the Master said, “Seen through!” Then he stepped down from the seat.

2.65

Ascending the hall, the Master held up his staff and said, “The eye within things, things within the eye: the Tathāgatas of the ten directions all emerge together from this. Do you understand? Blind fellows, return to the hall!”

2.66

Ascending the hall, the Master said, “The Longquan sword and the axe share the same iron, yet sharpness and dullness are far apart; an inferior nag and a thoroughbred share the same road, yet slowness and speed differ. Clearly, distinctly! Coming out once and entering once, half closed and half open: those of the level-spread stream, try to distinguish black from white!”

2.67

Ascending the hall, the Master said, “Even if it brings the earth to shake and flowers to rain down, how could that compare to returning to the hall and facing the fire?” Then he stepped down from the seat.

2.68

One day during evening instruction, the Master stood before the Sangha Hall and said, “Without beating the drum, you cannot come up; holding the door fast, you cannot enter. Speak quickly, speak quickly!” When the great assembly’s eyes wavered, the Master drove them all out with his staff at once.

2.69

Ascending the hall, the Master cited: “Great Master Yunmen said, ‘The river of Chan is calm along with the waves; mountains, rivers, and the great earth are not waves.’” The Master held up his staff and said, “Look, look! Rising in one place, in a thousand places, in a hundred places it has no mouth; ceasing in one place, in a thousand places, in a hundred places it is not recognized. Do you understand? Return to the hall.”

2.70

Ascending the hall, the Master said, “Seeing one blinds your eyes; knowing one clouds your eyes with cataracts. When cataracts arise, there are heaven above and the human world below; when blinded, there are three heads and six arms. If you can discern this, I grant that you can crisscross freely in all directions.”

2.71

Ascending the hall, the Master said, “The character yǐ (以) does not make the character bā (八); it is not the udumbara blossom in full bloom—smelling it, there is no fragrance. On the contrary, laugh at the traveler in the fishing boat who does not love the Southern Mountain but loves the turtle-nosed snake.” A monk asked, “Extending a question when there are no clouds for ten thousand miles, what is the meaning of being struck with the stick under the blue sky?” The Master said, “The army moves with the seal.” The monk said, “If so, then it is in the Upādhyāya’s hands.” The Master said, “A sharp sword does not cut down a dead fellow.”

2.72

Ascending the hall, the Master said, “Spring mountains layer disorderly greens; spring waters ripple in empty azure. Desolate between heaven and earth, standing alone, what limit to the gaze?” Then he stepped down from the seat, looked back, and said to the attendant, “Did someone look into the abbot’s quarters just now?” The attendant said, “Yes.” The Master said, “A thief’s heart is anxious.”

2.73

Ascending the hall, the Master said, “So vast there is no exterior, so small there is no interior; half closed and half open, forming a ball and forming a lump. Since the Old Barbarian was shut off, patch-robed monks have mostly turned away from it. Let it go on endlessly through thousands and tens of thousands of kalpas; filling trenches and choking ravines, no one understands.” He struck the ground once with his staff and said, “Return to the hall.”

2.74

One day, ascending the hall, just as the assembly had gathered, the Master laid his staff horizontally across his knees and said, “If you understand it like this, it blinds the eyes of everyone in the world.” Then he threw down the staff and said, “Rescue half of it!” Then he stepped down from the seat.

2.75

Ascending the hall, the Master said, “In the ten directions there are no walls, and on the four sides there are no gates: stark naked, completely bare, with nothing to grasp. Let alone old Guanxi being unable to show his head, I ride an ox right into your nostrils! When the ordinary fellow hears someone speak like this, it is like the wind blowing over the treetops—what is there to discuss together?”

2.76

Ascending the hall, the Master said, “One is not fixed; two is unacceptable. Above, below, and in the four cardinal points, wrapped in the spring wind: peach blossoms and apricot blossoms vie to open; willow branches and mulberry branches burst open. Pitiful was Lingyun of old, who stubbornly said that in delusion he met Bodhidharma.” The Master held up his staff and said, “Lingyun’s nostrils have been pierced!”

2.77

Ascending the hall, he said: "Letting down a line of a thousand feet, the intent is in the deep pool; catching one three inches off the hook is the work of a master hand." After a long pause, he said: "Let those who would stake their lives come onto the hook!"

2.78

One day during an informal assembly, he instructed the assembly, saying: "Subhūti sat in peaceful contemplation in a cave. The devas rained flowers down in praise. The Venerable said: 'Who is it raining down flowers in praise in the sky?' They said: 'I am Brahmā.' The Venerable said: 'Why do you offer praise?' The deva said: 'I revere the Venerable's skillful exposition of the perfection of wisdom (prajñāpāramitā).' The Venerable said: 'I have never spoken a single word on prajñā; why do you offer praise?' The deva said: 'The Venerable has nothing said, and I have nothing heard; no speech and no hearing is the true exposition of the perfection of wisdom.' Again, the earth shook and flowers rained down." The Master said: "Fleeing noise to seek a quiet place—in this world there has never been such a way! When he sat in peaceful contemplation in the cave, he was already smeared with mud by that crowd. Even more, that old fellow couldn't hold his ground and asked, 'Who is raining flowers in praise in the sky?'—already a failure was seen! 'I revere the Venerable's skillful exposition of the perfection of wisdom'—foul water poured right over his head. 'I have never spoken a single word on prajñā'—running into the weeds. 'The Venerable has nothing said, and I have nothing heard'—what good or bad does he know? If all were like this sort, where would there be a today?" The Master then called out to the great assembly: "Xuedou is fortunate to be a man of no affairs; what have you come here looking for?" Using his staff, he drove them all away at once.

2.79

Ascending the hall, he cited: "A monk asked Zhaozhou: '"The Great Way is not difficult; it only abhors picking and choosing"—is this the nest of contemporary people?' Zhaozhou said: 'Once someone asked me, and for fully five years I could not explain it away.'" The Master said: "Knowing words yet unable to turn them is to die completely. A good twenty blows of the stick would do—yet with this stick, there must be a place to deliver it! If you cannot discern it, for now let this talk circulate widely."

2.80

He instructed the assembly, saying: "Where the power of spring does not reach, / A withered tree also blossoms; / For nine years no one recognized him, / How many times did he cross the drifting sands?" Then he stepped down from his seat.

2.81

At another time he said: "Mazu mounted the hall; Baizhang rolled up the mat. When the proper command is not followed, one bends the crooked to make it straight."

2.82

Ascending the hall, he said: "Like the earth holding up the mountains, unaware of the mountains' solitary steepness; like a stone enclosing jade, unaware of the jade's lack of flaws. Walking three thousand [li] by day and eight hundred by night is my customary practice—set that aside. Where do you all see Panshan? Speak quickly, speak quickly!"

2.83

Ascending the hall, he cited: "A monk asked Zhaozhou: 'When two dragons vie for a pearl, who is the winner?' Zhaozhou said: 'This old monk only watches.'" The Master said: "Watching is not absent, but vying will not do. Tell me, does this support the monk, or support Zhaozhou?"

2.84

Ascending the hall, he said: "If one is not the golden-hued dhūta, even if there is reason, there is no place to clear oneself." Then he stepped down from his seat.

2.85

One day he instructed the assembly, saying: "The old woman east of the city was born at the same time as the Buddha; throughout her whole life they lived together, yet she did not wish to see the Buddha. Whenever she saw the Buddha coming, she would avoid him. When all around, above and below, she could not avoid him, she covered her face with her hands, yet between all ten fingers and palms she saw the Buddha. Venerable elders! Though she was an old woman, she genuinely had the conduct of a great hero. Since she knew that avoiding was rather difficult, she could not help but swallow her voice and choke down her breath. Nowadays, if you do not wish to see the Buddha, I grant you that—but by all means do not cover your face with your hands! Why so? If someone with clear eyes looks at you, they will say that under Xuedou's gate you are being taught to practice 'old woman Chan.'"

2.86

He cited: "Huangbo entered the hall and sat in Nanquan's place. Nanquan asked: 'In what year did the elder practice the Way?' Huangbo said: 'Prior to King of Majestic Voice (Bhīṣmagarjitasvararāja).' Nanquan said: 'You are still the grandson of Old Teacher Wang! Get down!' Huangbo then got up and left." The Master said: "What a pity that Old Teacher Wang only saw the sharpness of an awl's point! If I had been Nanquan at that time, waiting until he said 'Prior to King of Majestic Voice,' I would immediately have sat in the second place, causing Huangbo to be unable to get up for his whole life. Even though it is so, one must also rescue Nanquan."

2.87

He cited: "Yaoshan had not ascended the hall for a long time. The administrator addressed him, saying: 'The great assembly has long yearned for the upādhyāya's instructions.' Yaoshan said: 'Have the bell struck.' Just as the great assembly gathered, Yaoshan shut the door. The administrator inquired: 'Since you consented to ascend the hall for the great assembly, why did you not offer a single word?' Yaoshan said: 'For sūtras there are sūtra masters; for treatises there are treatise masters. How can you blame this old monk?'" The Master said: "What a pity that the old fellow Yaoshan took a tumble on level ground, and the people of the entire earth cannot help him up!"

2.88

He cited: "Shigong had once been a hunter. Chasing a deer, he passed in front of Great Master Ma's hermitage and asked: 'Have you seen my deer?' The Great Master said: 'Who are you?' Shigong said: 'I am a hunter.' Ma said: 'Do you know how to shoot?' He said: 'I know how to shoot.' Ma said: 'How many do you shoot with one arrow?' He said: 'With one arrow I shoot one.' Ma said: 'You do not know how to shoot.' Shigong said: 'Upādhyāya, do you know how to shoot?' He said: 'I know how to shoot.' Shigong said: 'How many does the upādhyāya shoot with one arrow?' Ma said: 'With one arrow I shoot a whole herd.' Shigong said: 'Both are living beings; why shoot them?' Ma said: 'Since you are like this, why do you not shoot yourself?' Shigong said: 'If you have me shoot myself, there is simply no place to apply hands.' Ma said: 'This fellow's ignorance and afflictions have suddenly ceased!' Shigong thereupon cut off his hair with a knife and attended upon him at the hermitage." The Master said: "Great Master Ma shot a whole herd with one arrow—shooting at random, what use is that? It is not as good as Shigong shooting one with one arrow, who was rather a master hand. Today Xuedou emulates the conduct of the ancients and intends to loose an arrow." Calling out with a loud shout, he said: "Watch the arrow!" Again he said: "A hit!" Then he stepped down from his seat.

2.89

He cited: "When Emperor Tongguang had various Chan masters sit, he said: 'We have acquired the treasure of the Central Plains, but there is no one who can assess its price.' Xinghua said: 'What is Your Majesty's treasure of the Central Plains?' The Emperor with both hands took hold of the ribbons of his turban. Xinghua said: 'Who would dare to assess the price of the ruler's treasure?'" The Master said: "What the Supreme One obtained can only be looked on from the side. If it were not for Xinghua being an adept, it would often have been assessed at a high price."

2.90

One day he ascended the hall, and after a long pause said: "The gate of great giving is open without blockage. If suddenly a patch-robed monk were to step forward, Xuedou would fall back eight hundred [paces]. Why so? In the face of danger, do not frighten people." Then he stepped down from his seat.

2.91

He cited: "Baoshou asked Hu the tinker: 'Could you be Hu the tinker?' He said: 'I dare not [presume].' Baoshou said: 'Can you mend empty space with a rivet?' He said: 'Please smash it, upādhyāya, and bring it here.' Baoshou struck him. Hu said: 'Do not strike me by mistake.' Baoshou said: 'Later, when you meet a talkative monk, he will point it out for you.' Later, arriving at Zhaozhou, he brought up the preceding conversation and asked: 'I do not know where my fault was.' Zhaozhou said: 'Just this single seam, yet you still can do nothing with it.' Hu the tinker had an awakening at this." The Master said: "Xuedou wants to hit these three fellows: first, Zhaozhou, who ought not to have blinded Hu the tinker's eyes; second, Baoshou, who could not shut Zhaozhou's mouth; third, Hu the tinker, who let Baoshou off." The Master suddenly picked up his staff and said: "There is yet another one! The great assembly runs away all at once!" The Master struck the corded seat once and then got up and left.

2.92

Ascending the hall, he said: "After parting with Sudhana, who comes to visit? / The pavilion doors stand open, idle all day long." Then he stepped down from his seat.

2.93

He cited: "Emperor Suzong asked National Teacher [Huizhong]: 'After a hundred years, what will you need?' The National Teacher said: 'Build a seamless stupa for this old monk.' The Emperor said: 'Please give me the design of the stupa, Master.' The National Teacher remained silent for a long pause, and then said: 'Do you understand?' The Emperor said: 'I do not understand.' The National Teacher said: 'I have a Dharma-transmitting disciple named Danyuan, who understands this matter; please summon and ask him.' After the National Teacher passed away, the Emperor summoned Danyuan and asked what this meant. Danyuan said: 'South of the Xiang and north of the Tan, / Between them gold fills a whole realm; / Beneath the shadowless tree, board the same boat together; / Atop the lapis lazuli palace, there is no good friend.'" The Master said: "Leave aside Suzong not understanding; does Danyuan understand? Merely with 'Please give me the design of the stupa, Master,' all the patriarchs of the Western Heavens and this land, upon meeting this one squeeze, could not avoid taking south for north! If there is someone bystander who disagrees, step forward—I want to ask you: Which is the seamless stupa?"

2.94

He cited: "When Yunmen and Changqing were at Xuefeng, they brought up that Shigong, whenever he saw a monk, would say: 'Watch the arrow!' When Sanping arrived, he pulled open his chest. Shigong said: 'For thirty years, one bow and two arrows, yet I have only shot half a sage.' Yunmen asked Changqing: 'What should be said to avoid being called half a sage by Shigong?' Changqing said: 'If you do not bargain the price, how can you discern the real from the false?' Yunmen said: 'Only when entering the water does one know there is a tall man.'" The Master said: "For Shigong to break it first would not have been difficult, but what could be done about Sanping hitting the mark? Nevertheless, though the old elder wanted to bring Sanping to life, he still could not avoid drawing the bow and notching the arrow."

2.95

Ascending the hall, he said: "One flower opens, and all under heaven is spring; why did the ancient Buddhas not find an opening? If you can penetrate this, you will rescue the old elders under heaven. If suddenly a patch-robed monk stepped forward and said, 'Upādhyāya, rescue yourself first,' I would acknowledge him as a golden-haired lion."

2.96

He cited: "Śāriputra asked Subhūti: 'Is expounding the six pāramitās in a dream the same as or different from when awake?' Subhūti said: 'This principle is profound and subtle; I cannot explain it. In this assembly is the Great Being Maitreya; go ask him.'" The Master said: "If he had not let him off at that time, and immediately followed with a jab, 'Who is named Maitreya? Who is Maitreya?'—then you would see ice melt and tiles shatter."

2.97

He cited: "Mahāsattva Fu said: 'If you wish to know where the Buddha goes...'" The Master said: "'Three lifetimes and sixty kalpas'—the final phrase, which the patch-robed monks of the world cannot leap out of. Even if a fellow whose mouth hangs on the wall had a different opening, after examining him, he would be struck!"

2.98

He cited: "Upādhyāya Zihu erected a signboard at the mountain gate, on which were written the words: 'Zihu has a dog: above it takes a person's head, in the middle it takes a person's waist, and below it takes a person's feet; if you hesitate, you lose your body and forfeit your life.' Whenever he saw a newcomer, he would shout: 'Watch the dog!' As soon as the monk turned his head, Zihu would return to the abbot's quarters." The Master said: "Everyone in the assembly says that this monk caught a bite. He certainly got bitten, yet what can be done about this monk still remaining? I venture to ask everyone: when Zihu's dog bites someone, they die—why is this monk still here? If there is no discerning eye to rescue this monk, even if Zihu appears in the world and bites hundreds of thousands to death, what benefit would there be? If I had seen it then, I would first have chopped down the signboard and only then entered the monastery. Waiting until that old fellow shouted 'Watch the dog,' I would have unleashed a scorched-tail tiger on him! Now, do you all want to see it? The day is rather late; return to the hall!"

2.99

Ascending the hall, he said: "The country has no sword that settles chaos, and the four seas are peaceful and clear—this too is nothing beyond our lot. Is there still anyone who scales the mountains to offer tribute?"

2.100

Because Master of the Mountain Zhong brewed tea for the Master, the Master asked a monk: "You drink tea following along with the routine; with what will you repay [him]?" The monk said: "Blowing on the fire by means of the wind." The Master did not accept this, and substituted his own words, saying: "It has been hard on the upādhyāya!" He added: "Do you understand yet?" The monk said: "I do not understand." The Master said: "You too must brew a pot of tea before you get it."

2.101

He brought up: "Changqing instructed the assembly, saying: 'Bumping into a companion of the Way and passing shoulder to shoulder, a whole lifetime's work of study is finished.'" The Master said: "Right it may be, but where a needle cannot prick and wind cannot enter, what use does it have?"

2.102

Ascending the hall, he said: "Shutting the chamber in Magadha: calculations could not succeed; stopping speech at Vaiśālī: clever skills were completely exhausted. Is there still someone who can check where these two old fellows could not stick their heads out? Even if you see through them completely, there is still another fellow obstructing you." Striking the rope-seat once with his staff, he then stepped down from the seat.

2.103

At another time he said: "The person who smashes the Sahara world to a hundred smithereens with a hammer—why does he know how to hold a bowl everywhere?"

2.104

He also said: "The person who knows the time and frequently arrives at the Country of Fragrant Accumulation—why has he lost his eye on the head of the staff?"

2.105

One day he said: "Righteousness comes forth in years of harvest; parsimony breeds unfilial children. Within the Buddhadharma, how do you distinguish gain and loss?" He then stepped down from the seat.

2.106

Ascending the hall, he said: "One dust mote, one Buddha realm; one leaf, one Śākyamuni. Why did Deshan set up a placard in the bustling market?" He also said: "Entering the forest without moving the grass; entering the water without stirring waves. Why did Touzi pass through the barrier with five-coloured cords at his feet? Try to discern it!"

2.107

Ascending the hall, he said: "Worldly affairs are boundless and fleeting; it is not as good as lying down under wisteria vines in the hills, pillowed on a rock. What use is this sort of fellow? Call him up and beat him!"

2.108

At another time he said: "The phrase 'all is not' blinds the eyes of people of the time. Is there still anyone who can get out?"

2.109

Ascending the hall, he said: "'All dharmas are Buddhadharma'—muddled and undiscerning, this is not right contemplation. 'All dharmas are not all dharmas'—crude and careless, it is just like the heavenly drum. Conferring a name, establishing a 'right', setting up a 'wrong'—in what place will you see old Śākyamuni? Do you understand yet?" Striking the ground once with his staff, he said: "Please return to the hall, each of you."

2.110

Instructing the assembly, he said: "Father and son are intimate in their dwelling; noble and base differ in their rank. From the standpoint of patch-robed monks, is this letting loose or squeezing together? If you can discern it, I will give half the temple to you."

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明覺禪師語錄 — Classical Chinese