明覺禪師語錄 4
English (machine translation) 4
- Language
- English
4.1
Compiled by the junior student monk Yuanying
4.2
The master, residing at two bodhimaṇḍas, delivered many utterances responding to circumstances. His disciples compiled them, and three volumes have already circulated in the world. What is recorded here consists of his downward teachings and self-answers, as well as ancient and modern public cases (kōans) that he brought up morning and evening. The expressions and meanings were broad and steep, and the students did not understand, repeatedly bringing them back to ask for further instruction. The master, having no choice, followed their doubts and questions, applying this or that, now releasing, now capturing, now putting down, now elevating, substituting a phrase or providing an alternative phrase. There are nearly one hundred and fifty cases, truly an extraordinary achievement of the era. Moreover, as I, Yuanying, have had the privilege to attend upon him, how could I neglect to gather and preserve them? Although much learning has not brought me benefit and I truly feel ashamed before the ancestral master, recording these excellent words will surely bring no reproach upon the disciple. It may be titled the *Collection of the Cascading Spring*, taking its meaning from an endless rushing torrent. May all who know me share its flavour. Dated the fifteenth day of the eighth month of the eighth year of Tiansheng [1030 CE], preface by Yuanying.
4.3
Ascending the hall, [the master] said: "All of you are veterans of battle and adept campaigners who have long weathered opposing ranks. The sword leaning against the heavens is not what I ask about; what is concealing the blade within one's sleeve?" Speaking on their behalf, he said: "The few cannot withstand the many." He also said: "Mutual."
4.4
Ascending the hall, [the master] said: "'The few cannot withstand the many'—to whose lot does this affair belong?" Speaking on their behalf, he said: "It all depends on the Upādhyāya." He also said: "Mutual." He also said: "Dragons and snakes are easy to discern; a patch-robed monk is difficult to deceive. Even granting your eye is correct, can you bring forth the sign behind your crown?" Speaking on their behalf, he said: "Withdrawn."
4.5
At times he would say: "The single word 'withdrawn': swallowing one's breath and choking down one's voice—how do you discern it?" Speaking on their behalf, he said: "A patch-robed monk is difficult to deceive."
4.6
At times he would say: "Overturning torrents and toppling peaks is an ordinary function. Say a phrase that does not involve mud and water!" Speaking on their behalf, he said: "Three thousand li away."
4.7
Instructing the assembly, he said: "What about 'three thousand li away'?" Speaking on their behalf, he said: "Passed." Or he would say: "Before the Buddha appeared in the world, each person's nostrils towered to the heavens. After he appeared in the world, why was there no news at all?" Speaking on their behalf, he said: "A thief does not burgle a poor man's house." He asked a monk: "'A thief does not burgle a poor man's house'—why then was it burgled?" Speaking on their behalf, he said: "It must come to this."
4.8
Or he would say: "Where the patriarchs did not reach, people of the world know it exists; where people of the world do not know, the fault lies with the patriarchs. How do you discern this?" Speaking on their behalf, he said: "Without the spring breeze, the flowers do not bloom."
4.9
Ascending the hall, he said: "'Without the spring breeze, the flowers do not bloom'—everyone says, 'I understand.' Setting understanding aside for a moment, how do you bring it up?" Speaking on their behalf, he said: "People of the world are masters of physiognomy." He also said: "Before the empty kalpa, pointing and gesturing is in vain; after the empty kalpa, deliberation is a mistake. Right in the midst of the empty kalpa, who is the master?" Speaking on their behalf, he said: "Originally it is the general who brings peace."
4.10
At times he would say: "'Peace is originally brought by the general'—do not mistakenly fix upon the star of the balance. I have already picked it up for you. Do you still understand?" Speaking on their behalf, he said: "Covering the face and walking out."
4.11
Or he would say: "When two blades cross, life and death must be decided. If neither is injured, no merit is established. What is the general's proper command?" Speaking on their behalf, he said: "When it arrives, do not call roll."
4.12
Or he would say: "'When it arrives, do not call roll'—are you still satisfied?" Speaking on their behalf, he said: "Piece by piece, a sincere heart."
4.13
At times he would say: "Old man Śākya could not catch his breath—where was the mistake?" Speaking on their behalf, he said: "Filling ditches and blocking gullies." He also spoke on their behalf: "Stepping back three paces." He asked: "'Filling ditches and blocking gullies'—many are ungrateful for his benevolence. Where do you see the old fellow?" Speaking on their behalf, he said: "The realm of Gandhahastin (Xiangji)."
4.14
Or he would say: "The five thousand and forty-eight fascicles are teachings to stop crying. Now that crying has stopped, give me back my yellow leaves!" Speaking on their behalf, he said: "Things do not arise alone."
4.15
At times he would say: "'Things do not arise alone'—you also share half." Speaking on their behalf, he said: "Ye!" He also said: "It ought to fall to me." He also said: "The single transmission of the mind-seal—the transgression fills the heavens. Who fully understands it?" Speaking on their behalf, he said: "One must see it like this."
4.16
Ascending the hall, [the master said]: "'One must see it like this'—what reason is there for it?" Speaking on their behalf, he said: "Just so."
4.17
Or he would say: "Welcome, Mañjuśrī! Do you still know failure?" Speaking on their behalf, he said: "One arrow, two targets."
4.18
Or he would say: "'One arrow, two targets'—why then was there failure?" Speaking on their behalf, he said: "Welcome, Mañjuśrī."
4.19
Or he would say: "Setting aside for a moment heaven and earth collapsing, when the sun and sky are seen again, say a phrase!" Speaking on their behalf, he said: "I regret not having been cautious at the beginning."
4.20
At times he would say: "'I regret not having been cautious at the beginning.'" Then he stepped down from his seat and asked a monk: "Later on, how will you bring this up?" Speaking on their behalf, he said: "A good thing is not as good as nothing."
4.21
At times he would say: "A million valiant troops have pacified the frontier; how are three thousand swordsmen to be dispatched?" Speaking on their behalf, he said: "Night travel is not permitted; one must arrive by daybreak."
4.22
Instructing the assembly, he said: "'Night travel is not permitted; one must arrive by daybreak'—how is that?" Speaking on their behalf, he said: "Under the gate of Mengchang." Or he would say: "Crossed out with a single stroke of the brush—let whoever is dissatisfied come forward!" Speaking on their behalf, he said: "Only the staff is fitting."
4.23
Ascending the hall, he said: "'Only the staff is fitting'—to whom does it belong under the phrase?" Speaking on their behalf, he said: "Bystanders."
4.24
Or he would say: "Self-enlightenment without a teacher prior to King Bhīṣmagarjitasvararāja is the second phrase. Give me back the first phrase!" Speaking on their behalf, he said: "Swept away completely to the earth." He asked a monk: "'Swept away completely to the earth'—do you know it?" Speaking on their behalf, he said: "Due to whom was it brought about?"
4.25
At times he would say: "The Buddhas of the three periods speak of dreams; the patriarchs of the six generations speak of dreams; today Cuifeng speaks of dreams. Is there anyone who dreams of it?" Speaking on their behalf, he said: "Overturning the meditation bench."
4.26
Or he would say: "Overturning the meditation bench is indeed one's fundamental lot. Where is the fault?" Speaking on their behalf, he said: "Disturbing the spring breeze, it never ceases."
4.27
Or he would say: "Crossing blades in a rushing torrent is also ordinary. Please meet me briefly in simultaneous pecking and tapping!" Speaking on their behalf, he said: "Where has it gone?"
4.28
Ascending the hall, he said: "'Where has it gone?'" Speaking on their behalf, he said: "Sun and moon flow easily by." He also said: "Hiding one's body inside the eye of a needle is not what I ask about. How do you roam freely in the ten directions?" Speaking on their behalf, he said: "Squatting on the tiger's head, gathering up the tiger's tail."
4.29
One day he said: "'Squatting on the tiger's head, gathering up the tiger's tail'—the various quarters have never seen it." Speaking on their behalf, he said: "Just so."
4.30
Or he would say: "Going up, there is agitation; sitting upright, there is stupor. How do you say a phrase of unencumbered detachment?" Speaking on their behalf, he said: "In spring, not three days are clear."
4.31
Instructing the assembly, he said: "'In spring, not three days are clear'—coming and going is truly laughable. Let me ask all you patch-robed monks: when will drying it out come to an end?" Speaking on their behalf, he said: "I simply watch."
4.32
Or he would say: "Where there is Buddhadharma, one must not stay; where there is no Buddhadharma, run past quickly. Why did Zhaozhou pluck willow blossoms?" Speaking on their behalf, he said: "He has experienced much." He asked a monk: "'He has experienced much'—this also requires consideration." Speaking on their behalf, he said: "Do not cause an injustice."
4.33
At times he would say: "Clear-eyed patch-robed monks fall into words upon entering the gate. Thirty years from now, who will be one who knows the tone?" Speaking on their behalf, he said: "Flicking one's sleeves and walking straight out."
4.34
At times he would say: "'Flicking one's sleeves and walking straight out'—it would also be good to give thirty blows of the stick." Speaking on their behalf, he said: "Drawing the bow after the thief has passed."
4.35
Or he would say: "Freely traversing in all directions; taking away the eye that holds heaven and earth firm, why is there still sand?" Speaking on their behalf, he said: "Coptis is not yet bitter."
4.36
Or he would say: "Coptis is not yet bitter; Phellodendron makes a good neighbour." He further asked: "Can you discern this season?" A monk said: "I do not understand." Speaking on his own behalf, he said: "Simply repressing oneself, that is all."
4.37
Or he would say: "Traveling on foot throughout the world, wherever you went, were there not venerable elders helping you? Is there a phrase that can be uttered with all your might?" Speaking on their behalf, he said: "The mouth is only fit for eating rice."
4.38
Ascending the hall, he said: "'The mouth is only fit for eating rice'—Great Master Yunmen has already brought it up. What sound of a clinking bowl have you come here to listen to?" With his staff, he drove them all away with blows at once. Speaking on behalf of the monks at that moment, he simply stepped forward, grabbed the staff, and said: "Upādhyāya, today you are tired." He also said: "The key mechanism is not what I ask about; Venerable, how is it that Niutou speaks this way and that?" Speaking on their behalf, he said: "What reason is there for it?"
4.39
One day he said: "What reason is there for it?" Then he stepped down from his seat. Speaking on their behalf, he said: "How many can there be?"
4.40
At times he held up his staff and said: "Heaven cannot cover it; earth cannot support it." Again drawing a line with his staff, he said: "Hundreds of thousands of Buddhas and the patriarchs of all generations all beg for their lives from Cuifeng." Speaking on their behalf, he said: "An official does not permit a needle."
4.41
Or he would say: "Bringing up one to illuminate three—why does it not hit the mark?" Speaking on their behalf, he said: "The heart of a thief is anxious." He also said: "When Mañjuśrī gave rise to views of Buddha and views of Dharma, he was exiled between the two Iron Surrounding Mountains. When a patch-robed monk gives rise to views of Buddha and views of Dharma, he ranks under the three rafters. When Cuifeng gives rise to views of Buddha and views of Dharma, who dares to look upon him?" Speaking on their behalf, he said: "The steelyard and ruler are in his hand."
4.42
Or he would say: "When the waters of Lake Dongting are sucked dry in a single gulp, where will the fish and turtles conceal themselves?" Speaking on their behalf, he said: "Bah!" He also said: "Attaining realization under a shout means ten thousand li to Yazhou; awakening under the head of a stick has other regulations. What is the patch-robed monk's fundamental lot?" Speaking on their behalf, he said: "Loathsome!"
4.43
Or he would say: "With empty space as the drum and Mount Sumeru as the mallet, Old Teacher Wang does not strike. Would he still approve of the various quarters?" Speaking on their behalf, he said: "A field of a thousand years has eight hundred owners."
4.44
At times he would say: "A skull of constantly a thousand worlds; the family style of nostrils touching—set these aside and bring forth a different question!" Speaking on their behalf, he said: "Left behind by the patriarchs." He also said: "If you act like the head of a turtle or the head of a terrapin, later on you can say you personally met Cuifeng." Speaking on their behalf, he said: "Why must that be?"
4.45
Ascending the hall, [the master said]: "Heaven cannot cover it; earth cannot support it. Patch-robed monks who cut off [all paths] are as numerous as the sands of the Ganges; point one out in the bustling market!" Speaking on their behalf, he said: "Straightaway slap an adjacent monk."
4.46
Or he would say: "The gate of life is easy to pass; the gate of death is difficult to enter. Why does one who is unrestrained by contrariety and conformity not extend a helping hand?" Speaking on their behalf, he said: "Having secured Annam, one worries again about the northern frontier."
4.47
Or he would say: "Not picking through barren fields, grass turns to gold; picking up at will, gold turns to grass. Setting aside the ancient sages' daily use without knowing it, why can you speak in response to the moment?" Speaking on their behalf, he said: "Like an insect boring into wood."
4.48
Ascending the hall, he said: "The Tathāgata spoke only one teaching, not two. Piercing the nostrils of patch-robed monks and changing the eyes of patch-robed monks will do; but if I am made to explain it completely, I fear it will implicate you and make you not good people." Speaking on their behalf, he said: "If you wish to know the teacher, first look at the disciple."
4.49
Or he would say: "When the Buddhas are in difficulty, they are in the charcoal shed; when sentient beings are in difficulty, they are in the blazing flames. You patch-robed monks must not move!" Speaking on their behalf, he said: "Lu Ban's ink marking line."
4.50
Or he would say: "Fire waits for the sun to be hot; wind waits for the moon to be cool. The phrases of the Northern Dipper and the Southern Stars do not require you to speak them; leave them for later people to evaluate." Speaking on their behalf, he said: "Once a word has been uttered, a team of four horses cannot overtake it."
4.51
Ascending the hall, he said: "'Form is not different from emptiness; emptiness is not different from form.' The head gardener greatly wanted the ancients to have already spoken it; why did he knowingly offend?" On [their] behalf he said: "How can one help that it only turns out to be more?" He asked a monk: "I say it only turns out to be more; what do you say?" The monk said: "I do not understand." The master said: "Disturbing the spring breeze, never coming to an end."
4.52
Someone said: "Regarding the fundamental matter, they say I know it exists; when making the best of a mistake, who will take responsibility?" On [their] behalf he said: "One who does not begrudge his eyebrows."
4.53
Someone said: "The year has brought yet another spring; what is the ultimate matter?" On [their] behalf he said: "Concealing the body while exposing the shadow."
4.54
Someone said: "'The ultimate Way is without difficulty; it only loathes picking and choosing.' Deshan is not here; entrust it to Huangbo." On [their] behalf he said: "Wash your feet and board the boat." He also asked a monk, saying: "When I speak like this, it is precisely the burrow of people of our time. Zhaozhou was unable to explain it away even for five years; why don't you rescue it?" The monk was silent. The master said: "What Xuefeng said."
4.55
Ascending the hall, he said: "Opening the gate to await good friends, but the good friends do not come by. Going straight out the gate to meet them, why is the land vast and people scarce?" On [their] behalf he said: "The upādhyāya is advanced in years."
4.56
Someone said: "Acting foolishly and hitting upon the medicine's taboos, I do not mind; coming to life from within death, bring forth a question." On [their] behalf he said: "Not the slightest bit."
4.57
Ascending the hall, he said: "Illuminating the distant, clarifying the near. If you understand, set aside bamboo hat and staff; stepping into the water and seeing a tall man, how do you distinguish him?" On [their] behalf he said: "Coming out even."
4.58
Someone said: "'A fall into the pit, a gain in your wit.' The needle case and medicine pouch must not be lost; like treading on thin ice, say a phrase." On [their] behalf he said: "Harming others by oneself." He also said: "If you understand, things belong to one family—for now I let you pass; if you do not understand, then east, west, south, and north are left for the year of the donkey." On [their] behalf he said: "In a single day, the head turns white."
4.59
Someone said: "Today is like this, tomorrow is also like this; I do not ask you about the third or fourth—what about the matter after five days? If you say it is only like this..." On [their] behalf he said: "Alas, Buddha!"
4.60
He once said: "In what kalpa are there no patriarchs or buddhas? Even if you miss the opportunity, it is still acceptable." On [their] behalf he said: "Those who understand how to laugh are also few."
4.61
Someone said: "Before the imperial court, it is hard to issue the command; what Yunmen said is not wanted." On [their] behalf he said: "Just give a cough."
4.62
One day he said: "Scheming ministers and fierce generals are of no use; arriving, yet not marked down—what kind of person is this?" On [their] behalf he said: "A command that cannot be violated."
4.63
Ascending the hall, he said: "If you can utter the phrase that crosses bodies, I know you are a person of attainment; if you are completely unable to speak, I also know your intimacy." On [their] behalf he said: "A fierce tiger does not eat its cubs."
4.64
One day he said: "A thousand soldiers are easy to obtain, but one general is hard to find. The commanding general has come; where are the three armies?" On [their] behalf he said: "Step back! Step back!"
4.65
Someone said: "Those inside the threshold do not go out; those outside the threshold do not come in. What do you say for a phrase where general and minister proceed together?" On [their] behalf he said: "Consoling the people and punishing the guilty."
4.66
During a general request, he asked a monk: "Where do you come from?" The monk said: "From picking tea." The master said: "In the tea garden there is what Xuansha saw; do you still see it?" On [his] behalf, he merely pointed to the bare pillar and said: "The upādhyāya asks." He also asked a monk: "Where do you come from?" The monk said: "From picking tea." The master said: "I do not ask you about people picking tea or tea picking people; how heavy is a bottomless basket?" On [his] behalf he said: "Used to getting its advantage." He also asked another monk: "Where do you come from?" The monk said: "From picking tea." He said: "The rows of tea bushes are your nostrils, and the tea leaves are your eyes; how do you pick?" On [his] behalf he said: "Today is not the right occasion."
4.67
One day he said: "Buddhadharma needs no study; / meeting the eye, everything becomes an obstruction. / Since you have not yet wandered through the hundred cities, / the pavilion doors remain forever closed. / I urge you to turn your head and look; / please deliver a turning word." He said himself: "It is best not to let people down."
4.68
One day he asked a monk: "Nanquan cut the cat in two; how do you understand this?" The monk said: "What difficulty is there?" The master said: "How is it?" The monk was silent. On [his] behalf he said: "A single blade cut into two pieces."
4.69
One day, while strolling in the garden, he asked a monk: "The bitter calabash is bitter right down to its root; the sweet melon is sweet through to its stem. What aspect of the matter does this clarify?" The monk had no reply. On [his] behalf he said: "Coming out even."
4.70
One day after an individual instruction session, the attendant made inquiries, saying: "The upādhyāya has had it hard." The master said: "What was hard about it?" The attendant had no reply. The master said on [his] behalf: "In the Dharma hall not an inch of grass grows." The monk then made prostrations. The master said: "If it were not for me!"
4.71
The master one day asked a monk: "How do you speak the phrase that all places cannot utter?" The monk said: "Heaven is level, earth is level." The master said: "If so, then Old Teacher Wang does not measure up to you." The monk was silent. The master said: "You have only said half of it."
4.72
One day the master saw a monk coming and said: "What thing comes thus?" The monk said: "My mouth aches; I cannot respond to the upādhyāya." The master said: "Your nostrils!" The monk was silent. The master said: "Chinese goldthread is not yet bitter."
4.73
One day the master saw two monks coming, picked up his staff, and said: "I divide it between the two of you." A monk said: "We only fear the upādhyāya will not be fair." The first monk said: "That senior monk arrived at Xuedou first." The master said: "Those with merit are rewarded."
4.74
One day the master saw two fundraising directors returning from the city and asked: "Relying on what did you enter the city to teach and transform sentient beings?" A monk said: "Although having a good intention, there is no good recompense." The second monk said: "Misfortune does not enter the gate of a prudent family." The master said: "What is close to fire scorches first."
4.75
One day during the evening gathering, the master asked a monk: "What time is it?" The monk answered, "Yes." The master immediately gave a shout. The monk said: "Why does the upādhyāya not understand what I say?" The master said: "The day's momentum is rather late."
4.76
One day the master saw a monk coming, picked up his staff, and said: "I entrust it with both hands; what will you do?" The monk stepped back and said: "I would not dare." The master said: "Why did you not become a dragon upon the stick?" The monk said: "After thirty years, I fear I would let down the upādhyāya." The master set down the staff and said: "Hūm! Hūm!"
4.77
One day the master asked a monk: "Have you seen the Later Records of Xuedou?" The monk said: "I have seen it." The master said: "Where do you see me?" The monk said: "I also know the upādhyāya is a person from Sichuan." The master struck him once with the staff and said: "Seen in a dream."
4.78
One day the master saw a monk returning from going out and said: "Did you see the Son of Heaven in the bustling marketplace?" The monk was silent. On [his] behalf the master said: "Not merely that." He also said: "Alas, Buddha!"
4.79
One day, when ten or more monks were standing in attendance, the master said: "'If no one expounds the Buddhadharma, though possessing wisdom, one cannot understand it.'" He then asked the monks: "Is there still anyone who is self-awakened without a master?" The assembly was silent. The master said: "Those doomed to die take the bait."
4.80
Once, when the master was at the manor and several monks were standing in attendance, the master asked: "Old Vimalakīrti said: 'Every step is the place of enlightenment.' How does this place compare to the mountains?" The assembly offered words, but the master approved none of them. On [their] behalf the master said: "We only fear the upādhyāya will not approve."
4.81
One day the master asked a monk: "What have you been doing?" The monk said: "Compounding the spiritual jewel elixir." The master said: "I do not ask about 'spiritual'; what is the 'jewel'?" The monk said: "I dare not reply to the upādhyāya." The master did not approve and on his own behalf said: "I almost answered the upādhyāya's question."
4.82
One day the master asked a monk: "Have you bathed yet?" The monk said: "I do not bathe in this lifetime." The master said: "If you do not bathe, what are you seeking?" The monk said: "Today I have been seen through by the upādhyāya." The master said: "Thieves do not rob a poor man's house."
4.83
One day the master was wandering in the mountains with a monk and reached the stūpa of the founding upādhyāya. The monk said: "I have heard it said that the founder was Huang Chao." The master said: "Huang Chao was a grassroots Son of Heaven; why did he instead become a dweller in the mountains?" The monk said: "On the anniversary of his death, it would also be good to offer porridge for him." The master did not approve, and on his own behalf said: "Rewards do not avoid enemies."
4.84
One day the master was watching the fields being planted together with three or five monks. The master said: "The numinous sprouts have no roots; how do you plant them?" A monk said: "Next year there will be fresh shoots again." The master said: "Ask me, and I will tell you." The monk then asked. The master said: "Entrust it to the rustic field hand."
4.85
One day the master went out into the city and saw the master of the mountain of a subordinate monastery. The master said: "Since you are the master of the mountain, why are you instead in the city?" The master of the mountain was silent. The master said himself: "Those doomed to die come take the bait."
4.86
One day the master was wandering in the mountains with several monks and saw an ox raise its head. The master asked: "Why is the ox raising its head?" A monk said: "Afraid that the upādhyāya will pierce [its nose]." The master did not approve and said himself: "Looking at the one going into the grass."
4.87
One day the master was cremating a deceased monk. The master asked a monk: "Did you bring the fire?" The monk said: "I brought it." The master said: "Making the false resemble the true."
4.88
One day the master asked a monk: "Where do you come from?" The monk said: "From bathing." The master said: "Among the three bodies, which body bathed?" The monk said: "Either before the drum sounded or after the drum sounded." The master said: "Full of the monastic grove."
4.89
One day the master asked a monk: "Why do you not usually come up?" The monk said: "I constantly come up, but the door is just closed." The master said: "Why don't you come inside?" The monk said: "Here I come." The master said: "Drawing the bow after the thief has passed."
4.90
One day the master was having a portrait painted of the head monk. The master said: "Since you are the head monk, why are there instead two of you?" The head monk said: "Contending over it is not enough." The master said: "Ask me, and I will tell you." As the head monk was about to ask, the master said: "Under the gate of Xuedou."
4.91
Emperor Taizong of the Song, because of an occasion, asked six questions, but at the time no one could respond to him. When he entered a temple and saw a monk reading a sutra, he asked: "What sutra are you reading?" The monk answered: "The Benevolent King Sutra." The emperor said: "Since it is Our sutra, why is it in your hands?" On [his] behalf the master said: "Imperial Heaven has no partial affections; it assists only virtue."
4.92
When [the emperor] entered a stūpa courtyard, he asked a monk: "What kind of person are you?" The monk said: "The stūpa master." The emperor said: "This is Our stūpa; why are you the master?" On [his] behalf he said: "The entire country knows it."
4.93
Because a monk had burned the collection of sutras, he had an imperial audience to petition for aid. An edict asked: "In ancient times [the sutras] did not burn before Mātaṅga; why have they burned now?" On [his] behalf he said: "Your Majesty does not forget the entrustment."
4.94
Because the emperor had a dream at night in which a divine being announced, "Please, Your Majesty, generate the bodhicitta," at dawn the emperor issued an inquiry to the Commissioners of the Left and Right Streets: "How is the bodhicitta generated?" On his behalf [the Master] said, "Truly, it may be said this has rarely been heard from ancient times to the present."
4.95
Because a monk had an imperial audience, the emperor asked, "Where do you come from?" He said, "I come from Sleeping Clouds [Woyun]." The emperor said, "We have heard that deep in Sleeping Clouds, one does not pay court to Heaven; why then have you come here?" On his behalf [the Master] said, "It is hard to escape the ultimate transformation."
4.96
Because a monk had an imperial audience, the emperor bestowed a seat upon him; the monk said, "Does Your Majesty still remember?" The emperor said, "Where did we meet before?" The monk said, "Parting at Gṛdhrakūṭa, right down to the present day." The emperor said, "What can be taken as proof?" The monk had no reply. On his behalf [the Master] said, "This poor monk has come especially."
4.97
When Emperor Xianzong of the Tang welcomed the relics, five-colored light manifested; all the hundred ministers offered congratulations, but Han Yu alone stood upright. The emperor asked, "All the officials offer congratulations; why do you not congratulate Us, Minister?" Yu said, "Your servant has previously read the scriptures: the light of a Buddha does not have the marks of blue, yellow, red, white, and so on; this is the light of a divine dragon carrying and aiding [the relics]." The emperor said, "What is the Buddha's light?" On his behalf [the Master] said, "Your Majesty hangs high the heavenly mirror."
4.98
Prime Minister Pei held a Buddha statue, knelt before Huangbo, and said, "I ask the master to give it a name." Huangbo said, "Pei Xiu." The Master, on the Prime Minister's behalf, gave a shout right at that moment.
4.99
King Liu of Guangnan invited Yunmen into the palace. As they were seated in the Hanchun Hall, the emperor ordered Attendant-in-ordinary Ju to declare the question: "Has the fruit of Lingshu ripened yet or not?" Yunmen said, "In what year was the message received that it was born?" On behalf of the presenter of the words, the Master said, "It still carries some sourness and astringency." Also, on Yunmen's behalf, he said, "The sagely intention is difficult to fathom." He also said, "Yes, yes." [The emperor] again declared the inquiry: "What is Chan?" Yunmen said, "The emperor has an imperial decree; the subject monk answers." On behalf of the presenter of the words, [the Master] said, "Wrong." Also, on Yunmen's behalf, he said, "Take into consideration that the subject monk is advanced in years."
4.100
Longguang asked a monk, "What is your name?" He said, "Ziguan [Self-contemplation]." Longguang said, "Self-contemplation—what do you see?" On his behalf [the Master] said, "It would mislead Longguang."
4.101
Chan Master Wukong asked a lecture master, "What sūtra do you explain?" He said, "The Lotus Sūtra." Wukong said, "'Wherever the Lotus Sūtra is preached, my jeweled stūpa emerges to bear witness.' When you, Lecture Master, praise and invite, who bears witness?" On his behalf [the Master] said, "Carriages and horses pass privately."
4.102
Touzi addressed the assembly, saying, "All of you say that I am honest through and through. If you go three paces out the gate and someone asks you, 'What is Touzi's honest-through-and-through place?' how would you answer?" On their behalf [the Master] said, "Cast doubt to the death upon everyone in the world."
4.103
A veteran elder saw an official holding a tablet in his hand and thereupon asked, "In an official's hand it is a tablet; in the Son of Heaven's hand it is a sceptre; in this old monk's hand, what is it called?" On his behalf [the Master] said, "Trying to be clever only makes a blunder."
4.104
The Fourth Patriarch arrived at Niutou's rear hermitage; seeing a tiger, he assumed a frightened posture. Niutou said, "Does the upādhyāya still have this?" The Patriarch said, "What did you just see?" On his behalf [the Master] said, "Simply also assume a frightened posture." He also said on his behalf, "I almost let you off."
4.105
A monk asked Huiji, "An ancient said, 'Having obtained the seat and donned the robe, look at it yourself from here on.' What is 'having obtained the seat and donned the robe'?" Huiji said, "It gladdens my entire life." On his behalf [the Master] said, "Yes, yes."
4.106
Someone asked Touzi, "'Studying concentration and wisdom equally, one clearly sees the Buddha-nature'—what is this principle?" Touzi said, "To draw water, use a bucket; to ladle gruel, use a spoon." On his behalf [the Master] said, "How could one not ask?"
4.107
Xuansha saw Head Monk Fu and immediately said, "A newcomer to look upon." Fu said, "We have already seen each other." Xuansha said, "In what kalpa did we once meet?" Fu said, "Do not doze off." In an alternative [the Master] said, "This thief is defeated!"
4.108
Xuansha and Dizang were talking in the abbot's quarters late at night. Xuansha said, "The attendant has closed the lattice door; how can you get out?" Dizang said, "What do you call a door?" In an alternative [the Master] said, "'Take care,' and then walk off."
4.109
Chongshou asked a monk, "When the eye of a spring does not flow, it is obstructed by sand; when the eye of the Way does not penetrate, what obstructs it?" The monk said, "The eye obstructs it." In an alternative [the Master] said, "Beneath a strong general there are no weak soldiers."
4.110
Baofu was ill and asked a monk, "You and I have known each other for many years; what famous prescription or wondrous medicine do you have to save me?" The monk said, "I have plenty, but I have heard that the upādhyāya does not know how to observe dietary taboos." In an alternative [the Master] said, "I only fear it would be difficult for the upādhyāya."
4.111
There was a Tripiṭaka Master Shengming from India who arrived at the place of the Great King Wang. The king ordered Xuansha to test him. Xuansha struck an iron brazier with copper fire-tongs and asked the Tripiṭaka master, "What sound is this?" He said, "The sound of copper and iron." Xuansha said, "Great King, do not be deceived by a foreigner." The Master in an alternative said, "The Great King should increase his faith and respect." He also said as an alternative for the Tripiṭaka master, "Do not deceive a foreigner."
4.112
The National Teacher asked a lecture master, "What sūtra do you explain?" He said, "The Diamond Sūtra." The National Teacher said, "What are the very first characters?" The lecture master said, "'Thus [have I heard]'." The National Teacher said, "What is it?" In an alternative [the Master] said, "Just hit him with the staff."
4.113
Director Lu asked Yangshan, "What is 'entering nirvāṇa without severing afflictions'?" Yangshan raised his fly whisk, and the Director immediately bowed. At another time, Yangshan turned and asked the Director, "You previously asked about entering nirvāṇa without severing afflictions, and this old monk raised his fly whisk; how did you understand it, Director?" Lu said, "According to my humble view, even the single character 'entering' is unnecessary." Yangshan said, "The single character 'entering' was not meant for you, Director." The Master said, "How do you understand it?" and said, "Alternative: Lu says, 'The fly whisk has arrived in my hands.'" He also said as an alternative to Yangshan's later words: "I took you for a common fellow."
4.114
Grand Master Lu asked Nanquan, "Where did the Bodhisattva of Great Compassion obtain so many hands and eyes?" Nanquan said, "Just as the state employs you, Grand Master, for what?" In an alternative [the Master] said, "It does not reach to what the Grand Master asked."
4.115
A monk asked Yunmen, "'The Bhagavats of the ten directions have one single road to the gate of nirvāṇa'—what is the single road to the gate of nirvāṇa?" Yunmen said, "I cannot say." The monk said, "Why can the upādhyāya not say?" Yunmen said, "It is fine for you to bring up the topic." In an alternative [the Master] said, "In shallow water there are no fish; dropping a hook is a waste of effort."
4.116
Minister Wu visited Muzhou; upon arriving at the front gate he asked, "The three gates are all open; through which gate should this disciple enter?" Muzhou called, "Minister!" The Minister answered, "Yes!" Muzhou said, "Enter through the gate of faith." In an alternative [the Master] said, "The guest is the host's physiognomist."
4.117
When Nanquan passed away, Grand Master Lu Gen arrived; the director of duties said, "Why do you not weep, Grand Master?" The Grand Master said, "If you can say a word, I will weep." Changqing said on his behalf, "It is fitting to laugh, not fitting to weep." In an alternative [the Master] said, "Blue heavens! Blue heavens!"
4.118
When Yunyan was passing away, Daowu asked, "After leaving this skin-bag behind, where can we meet each other again?" Yunyan said, "We will meet in the place of neither birth nor death." In an alternative [the Master] said, "Call the attendant to record this question for me."
4.119
A monk asked Fadeng, "'The hundred bones all crumble and scatter; the one thing is forever spiritually alive.' I wonder, how far apart are the hundred bones and the one thing?" Fadeng said, "The hundred bones are the one thing; the one thing is the five bones." In an alternative [the Master] said, "I am not as good as you."
4.120
A monk asked Guizong, "What is the Buddha?" Guizong said, "If I tell you, will you believe it?" The monk said, "The upādhyāya's words are weighty; how could I not believe?" Guizong said, "You yourself are it." In an alternative [the Master] said, "Go drink tea in the attendants' quarters."
4.121
Magu held his khakkhara and came to the National Teacher; he shook his khakkhara and stood there. The National Teacher said, "Since you are already like this, what need is there to see me?" Magu again shook his khakkhara once. In an alternative [the Master] said, "I almost did not come here."
4.122
Miaoji wrote a character in front of a monk and asked, "What is this?" The monk said, "I do not recognize it." Miaoji said, "You have spoken it with your whole mouth." In an alternative [the Master] said, "This old monk's transgression!"
4.123
A monk asked Caoshan, "Qingshui is solitary and destitute; please, master, relieve and save him." Caoshan said, "Ācārya Shui!" He answered, "Yes!" Caoshan said, "Three cups of Master Bai's wine from Qingyuan, yet you still say your lips are not wet." In an alternative [the Master] said, "When Ācārya Shui answered, 'Yes!' what kind of state of mind was that?"
4.124
A monk asked Xuanjue, "Where the late master could not reach to bring it up, please, upādhyāya, bring it up." Jue said, "The listener must be an extraordinary person." In an alternative [the Master] said, "Great assembly, look at this one Chan guest!"
4.125
Shitou asked Great Master Rang, "What about when one does not admire the sages and does not value one's own spirit?" Rang said, "Your question is far too high; why not ask from lower down?" In an alternative [the Master] said, "Who will take these thirty blows of the stick?"
4.126
A monk asked Xuansha, "The entire world of the ten directions is a single bright pearl; why can this student not understand it?" Xuansha said, "What use is understanding?" In an alternative [the Master] said, "Everywhere else it might pass, but here with me it does not."
4.127
Xuansha asked Nanjis, saying, "Only I can know this matter; how does the elder understand it?" Nanjis said, "You must know there is one who does not seek to know." In an alternative [the Master] said, "How many under Xuefeng's gate are like this?"
4.128
Fayan asked a lecture master on the Hundred Dharmas, "The hundred dharmas are the dual display of substance and function; the gateway of clear understanding is the simultaneous presentation of the capable and the object. You, Lecture Master, are the capable, and the Dharma seat is the object; how do you speak of a simultaneous presentation?" A veteran elder on his behalf said, "What does the upādhyāya call the Dharma seat?" In an alternative [the Master] said, "Only if the upādhyāya divides half the courtyard to give to me will it do."
4.129
Muzhou asked a lecture master, "What sūtra do you explain?" He said, "The Nirvāṇa Sūtra." Muzhou said, "May I ask the Great Worthy about a passage of meaning?" He said, "What meaning do you ask about?" Muzhou kicked into the air with his foot, blew a breath, and said, "What meaning is this?" He said, "There is no such meaning in the sūtra." Muzhou said, "Empty-headed, deceitful fellow! Is this the meaning of the five hundred strongmen lifting the rock?" A veteran elder on his behalf said, "The upādhyāya is deceiving me and deceiving the great assembly." In an alternative [the Master] said, "The upādhyāya is accustomed to getting his way."
4.130
Yunmen addressed the assembly, saying, "When the World-Honoured One was born, he pointed one hand to heaven and one hand to earth, walked seven paces in a circle, looked around in the four directions, and said, 'Above heaven and below heaven, I alone am the honored one.' Had I seen him at that time, I would have beaten him to death with a single stick and given him to the dogs to eat, to value peace and tranquility throughout the world." Fayan said, "Yunmen's vigor is immensely great, but basically there is no Buddhadharma principle in it." A veteran elder on his behalf said, "I supposed there was no one to bear witness." In an alternative [the Master] said, "The fishhook is in a place of no suspicion."
4.131
When Yantou, Xuefeng, and Qinshan were sitting together, Dongshan brought tea. Qinshan closed his eyes. Dongshan said, "Where did you go and come back from?" Qinshan said, "I entered samādhi and came back." Dongshan said, "Samādhi fundamentally has no gate; where did you enter from?" A senior venerable said on his behalf, "Many people understand it this way." Alternatively: "At that moment, he should just have pointed to Yantou." Xuefeng said, "Give these two dozing fellows tea to drink."
4.132
Yunmen asked a monk, "Where did you leave recently?" He replied, "Silla." Yunmen said, "What did you cross the sea with?" He replied, "The petty bandits were utterly defeated." Yunmen said, "Why are you in my hands?" The monk said, "Just so." Alternatively: "Shoo, shoo!"
4.133
Yunmen arrived at Dongyan. After several days, he went up to pay respect and happened to see Dongyan coming down. Dongyan asked, "Where are you going?" He said, "Going to draw near [to the master]." Dongyan said, "Why wander about wildly?" He said, "I was temporarily away." Dongyan said, "Where did you go and come back from?" Alternatively: "He ought to be given thirty blows with the stick."
4.134
Dongping asked an official, "What color is the wind?" There was no answer. He then asked a monk. The monk held up his patch-robed garment and said, "This is spread in your prefecture." Dongping said, "How much silk was used?" Alternatively: "A shrimp cannot leap out of a peck-measure."
4.135
Yunmen asked Caoshan, "In the densely subtle, why not know there are mountain clouds?" [Caoshan said,] "Only because it is densely subtle, therefore one does not know they exist." Alternatively: "Bodhidharma has arrived!"
4.136
When Xuefeng was at Guoqing, he picked up a bowl and asked a lecture master, "If you can speak, I will give you the bowl." The lecture master said, "This is a matter on the side of the transformation Buddha." Alternatively: "I only fear it would demean the upādhyāya." Xuefeng said at the time, "You serve as a lecture master, yet you cannot even be a slave." The lecture master said, "I do not understand." Xuefeng said, "You ask me, and I will tell you." Just as the lecture master bowed, Xuefeng kicked him over. Later, the lecture master related this to Yunmen, saying, "It took me seven years to see it." Yunmen said, "It took you seven years to see it?" He said, "Yes." Alternatively: "The petty bandits are defeated!"
4.137
Daowu saw Yunyan sweeping the ground and asked, "Why so bustling and toiling?" Yunyan said, "You must know there is one who does not bustled and toil." Daowu said, "In that case, there is a second moon." Alternatively: "He almost let him off."
4.138
Qingfeng took leave of Xuefeng. [Xuefeng] asked, "Where are you going?" Qingfeng said, "If you recognize this fellow, then you will know where he is going." Xuefeng said, "You are a person who has settled matters; why wander about wildly?" Alternatively: "In the Western Heavens, heads are cut off and arms are severed." Qingfeng said at the time, "The upādhyāya had better not defile people." Xuefeng said, "Even if I defile you, what do you say about the ancient's blowing the cloth fluff?" Qingfeng said, "Leftover broth and spoiled rice have already been eaten by someone." Xuefeng desisted. The Master came forth and Xuefeng said, "Once dead, he does not come back to life again."
4.139
Shaoshan examined a monk, saying, "Could it be that you are 'Many-Mouths'?" Baidou Yin said, "I would not dare." Shaoshan said, "How many mouths?" He said, "My whole body is one." Shaoshan said, "Where do the two matters of large and small come out from?" He said, "From Shaoshan's mouth." Alternatively: "I have always doubted Shaoshan."
4.140
Baofu went to a hermitage master's place. While having tea and chatting, the hermitage master said, "A monk asked me, 'What is the meaning of the Patriarch coming from the West?' I held up my whisk; I wonder if that passed or not?" Baofu said, "How would I dare say whether it passed or not? But here is a question: someone praises this matter, like a tiger with horns; someone disparages this matter, not worth a tiny bit. Equally it is such a matter—why are the praise and disparagement not the same?" The hermitage master said, "Just now it came out purely by chance." A senior venerable said, "How could one disparage it either?" Another senior venerable said, "Spare your eyebrows!" The Master made a substitute phrase for all of them, saying: "Were it not for the upādhyāya's verification, the whisk would be useless for a lifetime."
4.141
Great Master Shitou's Cantongqi (Harmony of Difference and Sameness)
4.142
I have previously perused this work and seen quite a few bodhisattvas who all brought forth their words to initiate the utmost, forming praises of its Dao. Following inspiration, I too have accordingly matched it, not seeking to bore into the wood of literature. Ah! The grand guidelines of the early awakened can illuminate antiquity through and through; how could feelings and thoughts overstep among them? For often students merely suppress questions and strain their intentions without obtaining [insight]; if gold and sand are mingled in the stream, to pan and sift them certainly must rest on the artisan's clear hand.
4.143
The mind of the Great Immortal of the Indian land (Who can hold it up?), / East and West have secretly transmitted to each other (Spare your eyebrows). / Human faculties have sharp and dull (How is it?), / In the Dao there is no northern or southern patriarch (Just be gentle). / The spiritual source is bright and pure (Clapping hands and laughing ha-ha), / The branch streams flow darkly (Still not granted to each other). / Grasping at phenomena is fundamentally delusion (Opening both hands), / Concurring with principle is still not awakening (Picked up and disposed of). / Gate upon gate, all realms (Discarding the short to follow the long), / Interacting and not interacting (Exchanging the head for the tail). / Interacting, they further merge with each other (This is the staff), / Otherwise, each abides in its position (Do not misjudge the mark on the steelyard). / Forms fundamentally differ in material and image (How to discern with eyes open?), / Sounds originally vary as pleasure and suffering (Still like covering the ears). / In the dark, high and middling words merge (The mind does not fail others), / Clearly distinct are clear and turbid phrases (The mouth should be hung on the wall). / The four elements' natures restore themselves (According with what is relied upon), / Like a child obtaining its mother (One can know it). / Fire heats, wind moves and shakes (Spring water melts on its own), / Water wets, and earth is firm (From dawn to dusk). / Eye and form, ear and sounds (The sea is calm and the river clear), / Nose and fragrance, tongue and salty or sour (Dependable and verifiable). / Yet regarding each and every phenomenon (I tell you again), / According to the root, the leaves are distributed (Better understand it clearly). / Beginning and end must return to the source (Only I can know), / Venerable and humble use their respective speech (An order not to be violated). / While in brightness there is darkness (The dark can surely be bright), / Do not meet it with darkness (Brightness is still not seen); / While in darkness there is brightness (Seeing three in one), / Do not see it with brightness (There is no different explanation). / Brightness and darkness face each other (How to divide them?), / Like steps before and behind (Not like this). / The ten thousand things have their own function (The meaning stops where it should), / One must speak of their use and place (Crisscrossing horizontally and vertically). / Phenomena existing, box and lid fit together (Look closely), / Principle responding, arrowheads meet point to point (Do not make a mistake). / Hearing words, you must understand the source (Before omens appear is not brightness), / Do not establish rules on your own (Surging forward, hard to discern). / Facing the eyes without understanding the Dao (What harm is there?), / Moving the feet, how can one know the road? (Not bad either). / Taking a step is neither near nor far (The higher the song), / Delusion separates by mountains and rivers alone (The fewer join in harmony). / Respectfully I tell those who explore the mystery (Hearing it, they will surely return together): / Do not pass the time in vain (Truly, these words are so!).
First 143 of 166 passages. Read on
Linked texts (1)
- 明覺禪師語錄 — Classical Chinese