圓悟佛果禪師語錄 17

English (machine translation) 17

Language: English

17.1

Compiled by the disciples Shaolong and others of Tiger Hill Mountain in Pingjiang Prefecture, Song Dynasty

[The Master] cited: "Deshan instructed the assembly at an informal gathering, saying, 'Tonight the old monk will not answer questions; anyone who asks a question gets thirty blows of the staff.' At that time a monk came forward and bowed. Deshan struck him at once. The monk said, 'I have not yet asked a question; why do you strike me?' Deshan said, 'Where are you from?' The monk said, 'From Silla.' Deshan said, 'Before you even stepped across the ship's gunwale, you deserved thirty blows of the staff.'" The Master said, "Deshan was very much like a wheel-turning holy king, ruling alone within the realm; none in the four quarters and eight reaches failed to comply. Casually issuing a decree and setting forth an order, the grass bent before the wind. Were it not for this monk, how could one see the killing and bringing to life, capturing and releasing, majesty and virtue at ease? Fayan said, 'Great and small Deshan: his talk broke into two halves.' Yuanming said, 'Great and small Deshan: a dragon's head and a snake's tail.' Xuedou said, 'Deshan held authority beyond the borders, possessing the sword that, when one ought to cut, does not cut, thereby inviting disorder. Although direct and single-mindedly held up, each able to uphold [the Dharma], Deshan after all only managed to uphold the final phrase, not yet upholding the initial phrase.' Tell me, what is Deshan's initial phrase? The great roc about to spread its cloud-scraping wings—who cares about the surge of the clouds of the six directions?"

17.4

[The Master] cited: "Senior Monk Fu of Taiyuan asked Gushan, 'Before parents gave birth to you, where were the nostrils?' Shan said, 'Born right now, where are the nostrils?' Fu did not approve and said, 'You ask me, and I will tell you.' Gushan asked, 'Before parents gave birth to you, where were the nostrils?' Fu merely waved his fan." The Master said, "An extraordinary condition must be stirred up with what is extraordinary; an exceptionally wondrous great matter must be held up with what is exceptionally wondrous. Although hidden and revealed are not different, unfortunately skill and clumsiness differ. If someone asks Chongning, 'Before parents gave birth to you, where were the nostrils?' [I will] just slap him right across the mouth."

17.5

[The Master] cited: "Linji entered the monks' hall, and the head monks of the two halls shouted simultaneously. A monk asked Linji, 'Is there still host and guest or not?' Linji said, 'Host and guest are clearly distinct.'" The Master said, "Once the correct decree is put into effect, the feudal lords make way."

17.6

[The Master] cited: "While Guishan was at general labor, the silence board was sounded. A monk clapped his hands and laughing 'Ha! Ha!' returned. Guishan said, 'Wondrous! This is the gate through which Avalokiteśvara enters the principle.' That evening he asked the monk, 'What principle did you see just now?' The monk said, 'I had not eaten since morning; hearing the sound of the board, I was overjoyed.' Guishan said, 'This deceives people to death!' Jingqing said, 'At that time Guishan had this one monk.' Gushan said, 'At that time Guishan did not have this one monk.'" The Master said, "This monk raised a great resounding voice, directly causing the eyes of the kalyāṇamitra of fifteen hundred people to freeze; yet when brought to examination, he turned a backward somersault instead. Were it not for Guishan, how could one see the greatness of meritorious toil? Later it was said, 'He had this one monk'—that gets only half; saying, 'He did not have this one monk'—that gets only half. Today the board, bell, wooden fish, and drum sound all together; if someone claps his hands and laughs 'Ha! Ha!', I will say directly to him: 'Avalokiteśvara Bodhisattva has come!'"

17.7

[The Master] cited: "Daowu and Jianyuan went to a family to offer condolences. Yuan touched the coffin and asked Daowu, 'Is it alive or dead?' Daowu said, 'I will not say alive, and I will not say dead.' Yuan said, 'Why will you not say?' Daowu said, 'I will not say! I will not say!' Jianyuan could not fathom it. Later, at another place, he heard someone chanting the Guanyin Sūtra: 'To those who should be saved by the body of a bhikṣu, he immediately manifests the body of a bhikṣu and expounds the Dharma for them.' Suddenly he was greatly awakened." The Master said, "Daowu threw his whole body into the matter for the sake of beings, directly pointing out the source of birth and death, personally arriving there. Reaching the treasure mountain, with one question [Jianyuan] missed it face-to-face. Were it not for the adamantine true nature and roots deeply planted in past lives, how could he have suddenly reversed the light amidst the flat field and shallow grass, seeing where Daowu made an effort to help him? Tell me: what was the place where Daowu made an effort to help him? Try to say it and see!"

17.8

[The Master] cited: "A monk asked Jingqing, 'Is there still Buddhadharma at the beginning of the New Year or not?' Qing said, 'There is.' The monk said, 'What is the Buddhadharma at the beginning of the New Year?' Qing said, 'The first day of the year begins the blessing.' The monk said, 'Thank you, Master, for answering my question.' Qing said, 'Jingqing has suffered a loss today.' Another monk asked Mingjiao, 'Is there still Buddhadharma at the beginning of the New Year or not?' Jiao said, 'No.' The monk said, 'Every year is a good year; why is there none?' Jiao said, 'Old Man Zhang drinks wine, and Old Man Li gets drunk.' The monk said, 'Old and venerable, but with a dragon's head and a snake's tail.' Jiao said, 'Mingjiao has suffered a loss today.'" The Master said, "Jingqing saying 'there is' also suffered a loss; Mingjiao saying 'there is not' also suffered a loss. Tell me: where is the error? If you can understand it, you may well recognize advance and retreat and discern good and bad fortune, only then knowing that beneath a single phrase there is the intention of manifesting bodies and the path of stepping forward. Today if someone suddenly asks Chongning, 'Is there still Buddhadharma at the beginning of the New Year or not?' I would say to him, 'Not on these two sides.' If he should say, 'Why is it like this?' 'Chongning has suffered a loss today.' Tell me: is this the same as or different from the ancients?"

17.9

[The Master] cited: "Lingyun saw peach blossoms and was awakened to the Way, uttering a verse: 'For thirty years I sought a sword-bearing guest; / How many times did leaves fall and branches sprout anew? / Ever since I once saw the peach blossoms, / Direct up to now I have doubted no more.' Xuansha said, 'Exceedingly right, very right indeed! Yet I dare guarantee the venerable elder is not yet thoroughgoing.'"
The Master said, "A crossbow of a thousand jun does not trigger its mechanism for a tiny mouse. Lingyun having stirred the heavenly portal, Xuansha thereupon overturned the terrestrial pivot. Tell me: which is the place that is not yet thoroughgoing? Let those with the eye to penetrate the barrier try to distinguish it!"

17.10

[The Master] cited: "When Zun Buna was bathing the Buddha at Yaoshan, Yaoshan said, 'You can bathe this one; can you also bathe that one?' Zun said, 'Bring that one here.'"
The Master said, "Where Yaoshan questioned, he secretly blocked multiple barriers; when Elder Zun replied, a single stroke hit both marks. One must not keep only to this single road. Were someone to ask Chongning, 'You only bathe this one; can you also bathe that one?' I would raise the ladle, face him, and say: 'What is it like?'"

17.11

[The Master] cited: "An ancient said, 'To protect life, one must kill; / Only when all is killed off does one abide in peace. / If you understand the meaning within this, / An iron boat floats upon the water.'"
The Master said, "Tell me: what does one kill? Killing the life of sentient beings is the view of ordinary persons; killing the six bandits and afflictions is the view of doctrinal lecturers; killing buddhas and killing patriarchs is the view of great icchantikas. On the part of a patch-robed monk, what after all does one kill? Try to settle it and see!"

17.12

[The Master] cited: "The World-Honoured One was keeping the summer retreat at a certain place. When it came to the Pravāraṇā day, Mañjuśrī was in the assembly. Kāśyapa asked Mañjuśrī, 'Where did you spend the retreat?' Mañjuśrī said, 'This summer I spent the retreat in three places.' Kāśyapa thereupon assembled the community and struck the mallet, intending to expel Mañjuśrī. Immediately he saw boundless realms, and in each realm there was a Buddha, a Mañjuśrī, and a Kāśyapa striking the mallet, intending to expel Mañjuśrī. The World-Honoured One addressed Kāśyapa, saying, 'Which Mañjuśrī do you now wish to expel?' Kāśyapa was bewildered."
The Master said, "A bell does not ring if not struck; a drum does not sound if not beaten. Kāśyapa having blocked the vital crossing, Mañjuśrī then cut off the ten directions. At that moment it was quite a Buddhist event, yet he let a move pass. Waiting until Old Man Śākya said, 'Which Mañjuśrī do you wish to expel?' he should have struck him a blow with the mallet, to see how he would bring it to a close!"

17.13

[The Master] cited: "Seeing a monk approach, Shishi raised his staff and said, 'The buddhas of the past are also thus; the buddhas of the present are also thus; the buddhas of the future are also thus.' Changsha said, 'Put down the staff, and come convey another message.'"
The Master said, "Shishi set forth an opening question, which was quite solitary and precipitous; were it not for Changsha, how could he have tallied with the dynamic? Even so, he only knew 'thus', and did not know 'not thus.'" He then raised his staff and said, "The buddhas of the past are not thus; the buddhas of the present are not thus; the buddhas of the future are not thus. If you all simply say 'Put down the staff,' I also know you are merely of the sort who imitate words. Speak a phrase at the place of living dynamic!"

17.14

[The Master] cited: "When Baoshou opened his hall, Sansheng pushed forward a monk. Baoshou immediately struck him. Sansheng said, 'Acting for the person like this does not only blind this monk's eyes, but blinds the eyes of all the people in the entire city of Zhenzhou!' Baoshou threw down his staff and stepped down from the seat."
The Master said, "Baoshou was very much like a venomous dragon roiling the sea, causing rain to pour down like overturned basins. Though Sansheng's thunder shook the azure skies, how could it aid half of that majestic radiance? If there were someone who directly took charge, he would not only blind the eyes of all the people in the entire city of Zhenzhou, but blind the eyes of everyone in the world!"

17.15

[The Master] cited: "Mahāsattva Fu said, 'Burning incense and picking out embers all day long, one does not know the body is the place of enlightenment (bodhimaṇḍa).' Xuansha said, 'Burning incense and picking out embers all day long, one does not know the true place of enlightenment.'"
The Master said, "Burning incense and picking out embers all day long, one does not know burning incense and picking out embers."

17.16

[The Master] cited: "A monk asked Changqing, 'When there is questioning and answering, host and guest are distinct. What about when there is neither question nor answer?' Qing said, 'Are you afraid it will rot away?' A monk asked Muzhou, 'When there is questioning and answering, host and guest are distinct. What about when there is neither question nor answer?' Muzhou said, 'Upon meeting, all say they will resign from office, / Yet who has ever been seen living beneath the trees?'"
The Master said, "Were someone to ask Chongning, 'When there is questioning and answering, host and guest are distinct. What about when there is neither question nor answer?' I would reply to him: 'Having captured Annam, one worries again about the northern frontier.'"

17.17

[The Master] cited: "Muzhou ascended the seat and said, 'Head monk?' The answer came, 'Present.' 'Abbot?' The answer came, 'Present.' 'Rectified overseer?' The answer came, 'Present.' Muzhou said, 'The three sections are not the same; today applies to the first. What follows is lengthy; it is entrusted to tomorrow.'"
The Master said, "Equally passing through by borrowing the road, within it there is an extraordinary wonder. Were it Chongning, it would be otherwise: 'Head monk? Present. Abbot? Present. Rectified overseer? Present.' While walking along, one might as well swing one's arms; beating the grass is only to startle the snake. If one can turn around at a single nudge, it saves spreading earth and scattering sand."

17.18

[The Master] cited: "Changqing instructed the assembly, saying, 'If you bump into a companion of the Way and pass shoulder to shoulder, your lifelong matter of study is finished.'"
The Master critiqued it, saying, "Bumping into a companion of the Way and passing shoulder to shoulder, the bare pillars and lanterns bear witness together."

17.19

[The Master] cited: "Nanquan instructed the assembly, saying, 'Last night Mañjuśrī and Samantabhadra gave rise to views of Buddha and views of Dharma; each was given twenty blows of the staff and banished to the two Iron Enclosing Mountains.' Zhaozhou stepped forward and said, 'Whom does the Venerable make take the blows of the staff?' Nanquan said, 'What fault does Old Master Wang have?' Zhaozhou made a prostration, and Nanquan returned to the abbot's quarters."
The Master critiqued it, saying, "Nanquan touched the strings, and Zhaozhou recognized the tune. Bitter pain, blue sky! Hanshan and Shide! Were it Chongning, it would not be so: 'Last night the lanterns and bare pillars gave rise to views of Buddha and views of Dharma; each was given twenty blows of the staff and ordered to return to their original places.' Should someone step forward and say, 'Whom does the Venerable make take the blows of the staff?' I would simply tell him, 'Falling into guest, falling into host.'"

17.20

[The Master] cited: "An ancient said, 'Before the fifteenth day, you may not abide here with me; if you abide here with me, I will pierce you with an awl. After the fifteenth day, you may not leave here from me; if you leave here from me, I will hook you with a hook.' Right on the fifteenth day, tell me: is using the awl right, or is using the hook right?"
The Master critiqued it, saying, "Holding fast at the place of letting go, letting go at the place of holding fast—granted, this is pincers and keys for people, but what can be done about wounding the blade and injuring the hand? Were it Chongning, it would not be so: Before the fifteenth day, you may not abide here with me; if you abide here with me, I will set fire to burn you. After the fifteenth day, you may not leave here from me; if you leave here from me, I will set fire to burn you. Right on the fifteenth day, it transforms into ten thousand bushels of bright pearls, scattered across the great chiliocosm sand-worlds; everywhere radiates brilliant light, and each and every one must urgently fix their eyes on it!"

17.21

[The Master] cited: "In ancient times, Queen Māyā, the holy mother, held a branch with her left hand, and Old Man Śākya was born from her right side. Nine dragons spat water to bathe his golden body; he then walked seven steps in all directions, looked in the four directions, pointed one hand to heaven and one hand to earth, and made a great lion's roar, saying: 'Above heaven and below heaven, I alone am the honored one.' Later, Great Master Yunmen said, 'Had I seen him at that moment, I would have beaten him to death with one blow of the staff and fed him to the dogs, all for the sake of peace under heaven.'"
The Master critiqued it, saying, "Phrases that astonish the crowd must be brought forth where the crowd is astonished; extraordinary matters must be set forth before extraordinary people. Old Man Śākya may be called crowd-astonishing; Great Master Yunmen was undeniably extraordinary. Directly with an unfathomable dynamic wheel, he turned it around on the crowns of a thousand sages' heads. If you can comprehend like this, only then will you know that Śākya blocked the vital crossing, and Yunmen knew gratitude and understood repayment. Tell me: where does it fall? Do you understand? On the tip of the staff is an eye as bright as the sun; to know true gold, look into the fire."

17.22

[The Master] cited: "A non-Buddhist asked the Buddha, 'I do not ask about words, nor do I ask about wordlessness.' The World-Honoured One remained silent for a good while. The non-Buddhist bowed in reverence and praised him, saying, 'The World-Honoured One with great loving-kindness and great compassion has cleared away my clouds of delusion and enabled me to enter.' After the non-Buddhist left, Ānanda asked the Buddha, 'What did the non-Buddhist realize that he spoke of having gained entrance?' The World-Honoured One said, 'Like a fine horse in the world, which runs upon seeing the shadow of the whip.'"
The Master critiqued it, saying, "The non-Buddhist struck true through what was crooked; the World-Honoured One saw the tower and struck the tower. Ānanda was not skilled at looking on from the side, drawing the World-Honoured One into dragging through mud and dripping with water. According to this mountain monk's view, waiting until he said, 'I do not ask about words, nor do I ask about wordlessness,' along with his voice I would strike him. And when Ānanda asked, 'What did the non-Buddhist realize that he spoke of having gained entrance?' along with his voice I would also strike him. Why? To kill a person requires the sword that kills persons; to give life to a person requires the sword that gives life to persons."

17.23

[The Master] cited: "The Patriarch said, 'Right when speaking of views, views are the mind; right at mind is views, and views are just as of now.'"
The Master critiqued it, saying, "If one clarifies the mind and reaches the source, views are distinctly apparent; right speaking and right acting are gloriously manifest in the open. But what is the matter of 'just as of now'? Let everyone exert their strength together and sing the song of great peace in unison."

17.24

[The Master] cited: "A monk asked Mazu, 'What is the meaning of the Patriarch coming from the West?' The Patriarch said, 'Come closer, and I will tell you.' The monk stepped forward, and the Patriarch slapped him right across the ear, saying, 'Six ears do not plan together.' Later, Chan Master Nan said, 'The ancient still said six ears do not plan together; how can two or three hundred people discuss it noisily in a tumult? A disaster, a disaster!'"
The Master critiqued it, saying, "Chan Master Nan made use of the wind to blow the fire, but still could not avoid generating interpretations following words. Were someone to ask Daolin, 'What is the meaning of the Patriarch coming from the West?' I would simply say to him, 'When the water rises the boat is high; when there is much mud the Buddha is big.'"

17.25

[The Master] cited: "When Head Monk Tai arrived at Dongshan, it happened to be time to eat fruit. Dongshan said, 'There is a thing that props up heaven above and props up earth below; it is always in active functioning, yet within active functioning it cannot be contained. I wonder: where is its fault?' Tai said, 'The fault is in active functioning.' Dongshan said, 'Attendant, carry away the fruit table.'"
The Master critiqued it, saying, "Patch-robed monks everywhere say, 'Head Monk Tai's arrow points did not meet, which is why he suffered Dongshan's demotion.' Later, Zhenru of Guishan said, 'As for this fruit, not to mention Head Monk Tai not being allowed to eat it, even the buddhas of the three periods would not dare gaze directly at it.'"
The Master said, "When masters of the lineage implement the upright command, cutting off the ten directions, they have the phrase that settles heaven and earth and the eye that distinguishes dragons from snakes—it is truly hard to pursue. At that time, if he were a spirited patch-robed monk who knew how to stroke the tiger's whiskers, waiting until Dongshan said, 'Where is its fault?' he would have picked up a fruit and said, 'After all, Venerable, what do you call it?' Waiting for him to hesitate, he would have thrown it right in his face. Why? When there is high spirit, add high spirit; where there is no charm, there is also charm."

17.26

[The Master] cited: "Yunmen instructed the assembly, saying: 'The summer retreat has been underway for several days. How is Master Hanshan doing?' Dagui Zhenru said: 'The summer retreat has been underway for several days. How is the water buffalo doing?'"
The Master critiqued: "The summer retreat has been underway for several days. How are you venerable elders doing?" He also said: "Master Hanshan's intention is at the tip of the hook; the water buffalo's affair is in the box and lid. But tell me: where do you venerable elders end up? Spare your eyebrows!"

17.27

[The Master] cited: "Dongshan and senior uncle Mi went to Baiyan. Yan asked: 'Where have the two venerable elders come from?' Dongshan said: 'We come from Hunan.' Yan said: 'What is the surname of the Surveillance Commissioner?' Dongshan said: 'I do not know his surname.' Yan said: 'What is his given name?' Dongshan said: 'I do not know his given name.' Yan said: 'Does he still attend to affairs or not?' Dongshan said: 'He has his own staff and aides.' Yan said: 'Does he still go out and come in?' Dongshan said: 'He does not go out or come in.' Yan said: 'How could he not go out and come in?' Dongshan flicked his sleeves and left. Next morning, Yan entered the hall early at dawn and summoned the two venerable elders. When the two approached, Yan said: 'The words I asked the venerable elder yesterday did not satisfy this old monk's mind, and I was uneasy all night. Now I invite the venerable elder to give a different turning word. If it accords with this old monk's mind, I will immediately begin serving gruel and rice, and keep you company through the summer.' Dongshan said: 'Please ask again, Venerable.' Yan said: 'He does not go out or come in.' Dongshan said: 'Exceedingly noble and exalted!' Yan then served gruel and spent the summer retreat together with them."
The Master critiqued: "The mutual integration of the biased and the right aims only for complete harmony; direct cutting-through meeting the moment solely values being noble and exalted. Dongshan acted by observing the dynamic; Baiyan yielded where the principle was superior. Even though this is so, it may do under the Caodong lineage, but within the Linji school, one must fashion a different eye before it will do. At that time, when he said, 'I do not know his given name,' one should have said to him: 'Does he not know you, or do you not know him?' I venture to ask: what words ought to have been spoken? Is there anyone who can say it? If there is, this mountain monk will not serve gruel either, but simply hand over a tortoise-hair whisk. If you cannot say it, then investigate for thirty years!"

17.28

[The Master] cited: "A monk asked Zhaozhou: 'The ten thousand dharmas return to the one; where does the one return?' Zhaozhou said: 'When I was in Qingzhou, I had a cloth robe made; it weighed seven jin.'"
The Master critiqued: "With the three eyes of Maheśvara, a single phrase penetrates clearly; like the sea to which all streams pay homage, a thousand paths share the same rut. Even though this is so, there is still another move. Were someone suddenly to ask Jiangshan, 'The ten thousand dharmas return to the one; where does the one return?', I would simply answer him: 'When hungry, eat rice; when tired, sleep.'"

17.29

[The Master] cited: "Daowu and Jianyuan went to a house to offer condolences. Jianyuan patted the coffin and said: 'Is it living or is it dead?' Daowu said: 'I will not say living, and I will not say dead.' Jianyuan said: 'Why won't you say?' Daowu said: 'I will not say! I will not say!' Midway along the road, Jianyuan said: 'Please, Venerable, tell me. If you do not tell me, I will strike you, Venerable.' Daowu said: 'If you strike me, strike as you will; as for telling you, I will not say.'"
The Master critiqued: "In a silver mountain and iron wall, what steps are there to ascend? Tonight this mountain monk adds flowers on brocade, opens wide with the character 'eight', and discusses this gong'an. Living—the complete dynamic appears; dead—the complete dynamic appears. Not saying, and again not saying: within this there is neither front nor back. Directly take responsibility for it—not separated by a single thread; it obstructs the great void, a red heart ever broken into pieces."

17.30

[The Master] cited: "Nanjidai went to Xuefeng and stayed for a month before meeting Xuansha. Xuansha said: 'Only I can understand the Elder.' Nanjidai said: 'You must know there is one who does not seek to be understood.' Xuansha said: 'Why does the old fellow on the mountain peak expend so much effort?'"
The Master critiqued: "Xuansha's release was too steep, his retrieval too swift. If it were Jinshan, it would not be so. 'This matter only I can understand; you must know there is one who does not seek to be understood'—I would simply say to him: 'I also know that the Elder does not overstep his bounds.' Do you understand thoroughly? A single arrowhead shatters three passes; clear is the path behind the arrow."

17.31

[The Master] cited: "A monk asked Baling: 'What is the Way?' Baling said: 'A clear-eyed person falling into a well.' A monk asked Shitou: 'What is the Way?' Shitou said: 'A piece of wood.' A monk also asked National Preceptor Shao: 'What is the Way?' The National Preceptor said: 'The four kinds of living beings in vast profusion.'"
The Master critiqued: "When lineage masters act for others, each has a point of departure. If one is an adept of open ways, at a single mention one understands; but if they do not yet know one another, pointing and explaining are unavoidable. Just like one question answered this way by three people—tell me, which phrase is most intimate? Do you understand thoroughly? A single arrowhead shatters three passes; clear is the path behind the arrow."

17.32

[The Master] cited: "A monk asked Xianglin: 'What is the matter beneath the patch-robe?' Xianglin said: 'In the twelfth lunar month, fire burns the mountain.' Xuedou said: 'In the twelfth lunar month, fire burns the mountain— / Ten thousand varieties, a thousand sorts. / Perched on a pine, the crane is chilled; / Treading snow, the person is cold. / Bodhidharma does not understand; / Great difficulty, great difficulty!'"
The Master critiqued: "Big and small Xuedou follow along rinsing their mouths, unable to cut off perplexity. If it were Daolin, it would not be so: In the twelfth lunar month, fire burns the mountain— / Out of the ordinary, without cause. / Cotton wrapping an unusual stone, / A lump of mud inside iron."

17.33

[The Master] cited: "Xuefeng instructed the assembly, saying: 'Taking the entire great earth and gathering it up, it is the size of a grain of millet. Thrown before your faces, like a lacquer bucket you do not understand. Strike the drum and let everyone come inspect it!'"
The Master critiqued: "Severing the celestial cords and establishing the terrestrial axes are not yet sufficient to be called marvelous; cleaving Mount Taihua and opening the river's source are also not the mark of a deft hand. If here you can see through, you can scatter the bright pearls from the black dragon's lair and spew the fragrance of sandalwood groves—would that not be delightful? Today this mountain monk will not avoid mud and water to make a single pathway." He then took up his staff and said: "Do you still see Xuefeng?" He then planted the staff and said: "Zha!"

17.34

[The Master] cited: "One day Linji and Puhua went together to a donor's house for a meal. Linji asked: 'A hair swallows the vast ocean, a mustard seed contains Mount Sumeru—is this the wondrous function of supernatural powers, or is it naturally so as Dharma?' Puhua kicked over the dining table. Linji said: 'Too crude!' Puhua said: 'What place is this to speak of crude and fine?' Linji desisted. The next day they again went to a donor's house for a meal. Linji asked again: 'How is today's offering compared to yesterday's?' Puhua again kicked over the dining table. Linji said: 'Too crude!' Puhua said: 'Blind fellow, what crude or fine is there to speak of in the Buddha Dharma?' Linji stuck out his tongue."
The Master critiqued: "If refined gold is not smelted a hundred times, how can its brilliance be seen? If supreme treasure is not bid upon, how can its authenticity be distinguished? Were it not for Linji, he could not have tested Puhua; were it not for Puhua, he could not have stood up to Linji. This is what is called water entering water, gold trading for gold. Even though this is so, if we let it pass, both are masters; if we inspect closely, both have suffered loss. Let those who possess the eye to choose the Dharma try to discern and see."

17.35

[The Master] cited: "Long ago, a scholar asked Changsha: 'I once read the Sutra of the Names of the Thousand Buddhas: one sees only the names of the hundreds of thousands of Buddhas, but I do not know in what lands they abide.' Changsha called to the scholar; the scholar responded. Changsha said: 'After Cui Hao inscribed his verse on the Yellow Crane Tower, did you ever inscribe one, scholar?' The scholar said: 'I have not inscribed one.' Changsha said: 'When you find leisure, it would be good to compose a piece.'"
The Master critiqued: "A sudden blade slashing across the face—who can discern it? An arrow split right at the chest—how many can take responsibility? If you can, where the blade passes through the rushing current and the wind blows past blazing flames, see Changsha laying down his body for the sake of beings, dispatched without even a squeeze. If, following words and explanations, one enters into entanglement, one would say he answered west when asked east, twisting and turning the topic. But what is Changsha's exact point? Do you understand thoroughly? The sword that kills people, the sword that brings people to life."

17.36

[The Master] cited: "Zhaozhou visited a hermitage master and immediately said: 'Is there? Is there?' The hermitage master held up his fist. Zhaozhou said: 'The water is shallow; this is not a place to moor a boat,' and left. He also visited another hermitage master and likewise said: 'Is there? Is there?' The hermitage master also held up his fist. Zhaozhou said: 'Able to release and able to snatch away, able to kill and able to bring to life.' He bowed and left."
The Master critiqued: "The lifeblood of the Buddhas and Patriarchs, the hammer and tongs of the successive sages, shifting the Dipper and moving the stars, measuring heaven and weaving earth! There are fellows who have not left their nests and dens who constantly say: 'The tongue is in Zhaozhou's mouth.' Little do they know that their own life already belongs to another. If one can grasp the transcendent cardinal lineage and meet the two hermitage masters, one can immediately settle dragons and snakes and distinguish black from white; this is just the right place to apply effort. Do you know where Zhaozhou ended up? Be sure not to be muddle-headed!"

17.37

[The Master] cited: "A monk asked Changsha: 'How can one transform the mountains, rivers, and great earth to return to oneself?' Changsha said: 'How can one transform oneself to return to the mountains, rivers, and great earth?'"
The Master critiqued: "Getting an ox from someone, one returns a horse to them."

17.38

[The Master] cited: "Yunmen instructed the assembly, saying: 'Speak a phrase atop the tips of the hundred grasses!' When the assembly had no response, he substituted on their behalf, saying: 'Both!'"
The Master critiqued: "Directly causing the ten thousand machinations to rest and fall away, and a thousand eyes to suddenly open; as fine as Mount Sumeru, as large as a mustard seed; soft as iron, hard as mud. Even though this is so, he only managed to say half. If someone were to ask this mountain monk, I would simply say to him: 'Withdrawn.' But tell me: where does this end up?"

17.39

[The Master] cited: "One day Xinghua ascended the hall. A fellow practitioner arrived, and as soon as he ascended the Dharma hall, Xinghua shouted. The monk also shouted. The monk had only taken two or three steps when Xinghua shouted again. The monk also shouted again. As the monk was about to advance, Xinghua took up his staff. The monk shouted again. Xinghua said: 'Look at this blind fellow, still playing the master!' As the monk hesitated, Xinghua beat him straight down from the Dharma hall. Returning to the Abbot's quarters, the attendant then asked: 'What words did the monk just now say to offend the Venerable?' Xinghua said: 'Just now he had illumination and function, and he had provisional and real. But when I drew two circles with my hand in front of him, at this point he could no longer function. With a fellow like this, if I did not beat him, what would I wait for?'"
The Master critiqued: "Discerning the royal treasury's sword, beating the poison-smeared drum—flashing lightning is not enough to match its swiftness, shaking thunder is not enough to equal its power. He can truly be said to excel at driving off the plowman's ox and snatching away the hungry man's food. Setting aside the interchange of host and guest, possessing illumination and function, possessing the provisional and the real—where is the place where Xinghua drew two circles with his hand in front of him? If here you are completely clear, you can shoulder the Treasury of the True Dharma Eye of Linji; but if mud and water remain unseparated, you cannot avoid being a blind donkey following the main herd."

17.40

He cited: "When Yangshan was sitting, Great Chan Buddha arrived, lifted one foot, and said, 'The twenty-eight patriarchs of the Western Heavens were also like this; the six patriarchs of the Tang land were also like this; the Venerable is also like this; and I too am like this.' Yangshan came down from his meditation seat and struck him with four blows of a cane."
The Master critiqued this, saying, "Teacher and disciple meeting, rolling mustard seed and cast needle; borrowing a road to pass through for a time, they inevitably blunt each other. Xuedou said, 'Before the cane broke, why did he strike only four blows?'"
The Master said, "What sauce do you seek in a pancake? Xuedou said, 'One must be a fellow who cuts iron and severs nails before it can be so.'"
The Master said, "Much like following the corrupt and chasing the wicked. Later, Great Chan Buddha arrived at Huoshan and himself said, 'Four blows of a cane beneath Jiyun Peak; the world's Great Chan Buddha has come to study.' Huoshan said, 'Karmadāna, strike the bell!' Chan immediately fled."
The Master critiqued this, saying, "This fellow carried a melon seal of Yangshan to flaunt before others. Had it not been for Huoshan, he would almost have been duped. Even so, what a pity the order was executed only halfway. At that time, there was no need to call the karmadāna; he should have seized him right then and struck him with another four blows of a cane, letting this fellow doubt for thirty years!"

17.41

He cited: "Under Xuefeng's assembly there was a monk who took his leave and went to erect a hermitage in the mountains. For a long time he did not shave his head. He made a wooden ladle himself and ladled water at the creek to drink. At that time, a monk saw him and asked, 'What is the meaning of the Patriarch coming from the West?' The master [of the hermitage] held up the ladle and said, 'The creek is deep, and the ladle's handle is long.' The monk returned and related this to Xuefeng. Xuefeng said, 'Quite extraordinary.' One day Xuefeng and his attendant went taking a razor. As soon as they met, he asked, 'If you can speak, I will not shave your head.' The master then took water to wash his head, and Xuefeng shaved it off for him."
The Master critiqued this, saying, "Although the hermitage master was cast of pig iron, Xuefeng was indeed the pincers and hammer of our fundamental lot. Had they originally been completely muddled, how could one see what shakes heaven and moves earth? Do you understand thoroughly? 'With golden arrowheads long accustomed to a hundred battles, / The iron whip has mighty strength, regretting there is no rival.'"

17.42

He cited: "A monk asked Baofu, 'In his lifetime, what words of Xuefeng could match when the antelope hangs by its horns?' Baofu said, 'Could I fail to be a disciple of Xuefeng?'"
The Master critiqued this, saying, "Feathers of a kingfisher, head and horns of a qilin; layers of brilliance, genuine succession. If one wishes to clarify the dynamic that traps the tiger, one must deploy words of the precipitous cliff. Even though it is like this, they only know coming thus, not going thus. If someone asks this mountain monk, 'In his lifetime, what words of Wuzu could match when the antelope hangs by its horns?', I would only answer him, 'I dare not let down my late master.' Do you understand thoroughly? 'How can the high mountain obstruct the flight of white clouds?'"

17.43

He cited: "When the Venerable Xuansha arrived at Putian County, the multitude welcomed him with hundred-act spectacles. The next day, Xuansha asked Senior Monk Xiaotang, 'Where did all that clamour of yesterday go?' Xiaotang lifted the corner of his kāṣāya to show him. Xuansha said, 'Vainly flung about, with no connection whatsoever.' Dagui Zhenru critiqued this, saying, 'Dagui would not do so. If someone asked, "Where did all that clamour of yesterday go?" I would simply snap my fingers once. If a patch-robed monk came forth and said, "Vainly flung about, with no connection whatsoever," Dagui would instead approve of him. Why? A great fellow stroking the tiger's whiskers is also part of his fundamental lot. But tell me: where do the gains and losses lie?'"
The Master critiqued this, saying, "Although the two elder masters raised and invigorated the lineage essentials, they were still greedy to gaze at the moon in the sky. If someone were now to come forth and ask Daolin, 'Where did all that clamour just now go?', I would only tell him, 'Starting over from the beginning again.' If he said, 'Vainly flung about, with no connection whatsoever,' I would strike him with a staff right across the back. Why? 'If the waves of Caoxi are like this, / Countless ordinary people are drowned on dry land.'"

17.44

He cited: "A monk asked Touzi, 'What is the causes and conditions of the one great matter?' Touzi said, 'Minister of Works Yin opened the hall for this old monk.'"
The Master critiqued this, saying, "People say Touzi was honest and plain; he was indeed excessively simple. If it were this mountain monk, it would not be so. If someone were to ask, 'What is the causes and conditions of the one great matter?', I would only tell him, 'To ride the tide, one must be a tide-rider.'"

17.45

He cited: "One night when there were no lamps or candles, Yaoshan instructed the assembly, saying, 'I have a phrase; wait until the bull gives birth to a calf, and then I will speak it for you.' At that time a monk came forward and said, 'The bull has already given birth to a calf; it is just that the Venerable does not speak.' Yaoshan said, 'Bring a lamp!' The monk then returned to the assembly. Dongshan said, 'This monk understands, yet he just refuses to prostrate.' Fadeng said, 'At that time he should not have asked for a lamp; he should just have asked him, "Is the newborn a bull calf or a heifer calf?"' He also spoke in his place: 'Twins were born!'"
The Master critiqued this, saying, "Yaoshan cast the line with his intent on the leviathan; this monk swallowed the hook, stirring three thousand waves. Dongshan's eye was correct, sharing the same wind across a thousand miles; Fadeng rearranged spears and banners, once more donning armour and helmet. Even though it is like this, this mountain monk would not do so. Jiashan had a phrase: before King of Majestic Voice, he had already spoken it for everyone. If someone asks, 'Does it accord in the light, or does it accord in the dark?', I would only tell him, 'When the dragon gets water, its spirit increases; / When the tiger meets mountain heights, its fierce terror grows.'"

17.46

He cited: "Yantou went to call on Deshan. Entering the door, he asked, 'Is it mortal or holy?' Deshan gave a shout. Yantou prostrated. Dongshan said, 'Were it not for Master Huo, it would have been very difficult to take on.' When Yantou heard this, he said, 'That old fellow Dongshan does not know good from bad and gave an erroneous verdict. Little does he know that at that time I lifted with one hand and pressed down with the other.'"
The Master critiqued this, saying, "Deshan acted based on the directive, but got only half; Dongshan had the eye of thoroughgoing mastery, sharing the same wind across a thousand miles. Yantou was both skilled at seizing the tiger's head and capable of capturing the tiger's tail; much like an adept general facing the battle array to engage the enemy, all seven military items complete, he was undeniably extraordinary. Dare I ask: where was the lifting with one hand and pressing down with the other? 'Thinking one rose at early dawn, / There are yet night travellers.'"

17.47

He cited: "A monk asked Caoshan, 'In such extreme heat, where can one go to avoid it?' Caoshan said, 'Avoid it in the caldron of boiling water and the coals of the furnace.' The monk said, 'How does one avoid it in the caldron of boiling water and the coals of the furnace?' Caoshan said, 'The myriad sufferings cannot reach there.'"
The Master critiqued this, saying, "Shifting dynamic and changing position, vividly thoroughgoing; directly so, it is like a lotus in the twelfth month. Even though it is like this, cutting iron and severing nails still allows another road. If someone asks Bi'yan, 'In such extreme heat, where can one go to avoid it?', I would only say to him, 'Avoid it in the caldron of boiling water and the coals of the furnace.' If he says, 'How does one avoid it in the caldron of boiling water and the coals of the furnace?', I would only say to him, 'What harm is there even if one is burned to death?' And tell me: is there still a way to help others or not?"

17.48

He cited: "Grand Master Lu Geng asked Nanquan, 'Dharma Master Zhao said, "Heaven and earth share the same root with me; the myriad things are of one substance with me." That is also quite extraordinary.' Nanquan pointed to a flower in front of the courtyard and called to the Grand Master, saying, 'People of today see this flower as if in a dream.'"
The Master critiqued this, saying, "Lu Geng's hands grasped the golden lock; Nanquan opened it wide in the shape of the character eight, so that the seven treasures and eight jewels were arrayed before their eyes." He then held up his whisk and said, "'Heaven and earth are one finger; the myriad things are one horse.' The whole body is an eye, defying all explanation."

17.49

He cited: "Xinghua instructed the assembly, saying, 'Today there is no need for "how" or "what"; please enter directly with a single blade, and Xinghua will bear witness for you.' At that time, Senior Monk Minde came forth from the assembly, prostrated, rose, and gave a shout. Xinghua also gave a shout. Minde gave another shout, and Xinghua also gave a shout. Minde then prostrated. Xinghua said, 'Today Minde is down by twenty blows from Xinghua. If it were anyone else, not a single blow could be omitted. Why? Because that Minde understands that a single shout is not used merely as a single shout.'"
The Master critiqued this, saying, "Adepts meeting each other must be like this: the dynamic like lightning, the eyes like shooting stars; from beginning to end, supporting head and tail together—what is called having similar feathers and matching voices. Just as the two parties shouted back and forth at each other, tell me: how does one discern that a single shout is not used merely as a single shout? If you wish to undertake Linji's Treasury of the True Dharma Eye, you must clarify the intention of these two elder masters. And tell me: what was their intention? 'At the top of a hundred-foot pole, one must take a step forward; / Inside the purple silk curtain, scatter genuine pearls.'"

17.50

He cited: "A monk asked Yunmen, 'What is the pure dharmakāya?' Yunmen said, 'The six do not gather it in.'"
The Master critiqued this, saying, "He only said half of it. If someone asks Daolin, I would only tell him, 'The one is not established.'" He then composed a verse:
"The one is not established, the six do not gather in;
Suddenly how could there be any further trace?
Boundless green mountains cannot hold it back;
Fallen petals and flowing water flow ever so far away."

17.51

He cited: "A monk asked Changqing, 'What are words that accord with the holy?' Changqing said, 'Being asked this question by the ācārya, this mountain monk's mouth has become just like a shoulder pole.'"
The Master critiqued this, saying, "It is true indeed, responding to the dynamic without error, yet what can be done about making much ado about nothing? If someone asks Daolin, 'What are words that accord with the holy?', I would only tell him, 'Master Zhi was not an idle monk; / The scissors are right at the head of the bed.'"

17.52

He cited: "Linji said, 'A single shout distinguishes host and guest, illumination and function operating at once.'"
The Master gave a shout and said, "Tell me: is it host or guest? Is it illumination or function? Do you understand thoroughly? 'The force of a thousand peaks ceases when reaching the high mountain; / The sound of ten thousand streams vanishes upon returning to the sea.'"

17.53

He cited: "Xuansha saw Gushan coming and drew a circle. Gushan said, 'No one can get out of this.' Xuansha said, 'I knew full well you make your livelihood in the belly of a donkey or the womb of a horse.' Gushan said, 'What about the Venerable?' Xuansha said, 'No one can get out of this.' Gushan said, 'The Venerable can say so; why cannot I say so?' Xuansha said, 'I may, but you may not.'"
The Master critiqued this, saying, "Clearly, only adepts know this one path. It exhausts heaven and earth and spans myriad ages without shifting; it grinds away the kalpa stone and empties the mustard seed city without exhaustion. Even one who has penetrated the barrier must urgently apply their eye before they can get it. Alike at such a juncture, why is it that I may, but you may not? Above all, do not make your livelihood in the belly of a donkey or the womb of a horse!"

17.54

He cited: "When Xiujing was the karmadāna under Dongshan, one day during general labor, he struck the gavel and said, 'The upper hall hoes the earth; the lower hall carries firewood.' The head monk then asked, 'What is the Holy Monk doing?' Jing said, 'Not sitting upright in the middle of the hall, how could he attend to activities at both ends?'"
The Master critiqued this, saying, "Piercing a pearl with nine bends, Xiujing can be called a spiritual achievement; releasing jade intertwined in rings, this mountain monk provides yet another path. If someone asks, 'What is the Holy Monk doing?', I would only tell him, 'Broad and clear like a bright mirror illumining in the hall, / Without stirring form or sound, he responds to the myriad conditions.'"

17.55

Recorded Sayings of Chan Master Yuanwu Foguo, Fascicle Seventeen

Linked texts (1)

圓悟佛果禪師語錄 — Classical Chinese