大慧普覺禪師語錄 5

English (machine translation) 5

Language: English

5.1

Humbly presented by your subject Yunwen, Abbot of Nengren Chan Monastery on Jingshan, Dharma-heir Chan Master Huiri

On the twenty-third day of the eleventh month in the twenty-sixth year of Shaoxing, the Master opened the hall at Bao'en Guangxiao Chan Monastery in Mingzhou. After proclaiming the statement, offering incense, and praying for the Emperor, he took his seat. Master Tiantong struck the gavel and said, "Assembly of nāga-elephants of the Dharma feast, you should contemplate the paramārtha!" The Master said, "The truth of the paramārtha has been struck and completed with a single blow by Master Tiantong. Is there anyone who knows kindness and repays kindness?" A monk asked, "When Baoshou opened the hall, Sansheng threw himself across to assist. The student has come forward wishing to hear the prayer for the Emperor." The Master said, "Cowhide covering the exposed pillar." [The monk] advanced and said, "Heaven is high and earth is thick without limit; the ocean of the Buddha's merits is truly hard to measure." The Master said, "A thousand sages together transmit the bottomless bowl." [The monk] advanced and said, "Right at such a time, how should one peck?" The Master said, "If you look, then you will have a share." [The monk] advanced and said, "Could that not be the matter of knowing kindness and repaying kindness?" The Master said, "Leave you free to divine with tortoiseshell and strike roof-tiles." [The monk] advanced and said, "With no plan to repay the Son of Heaven's virtue from above, I rely only on this single censer of incense today." The Master said, "That is somewhat better." [A monk] asked, "The World-Honoured One held up a flower and Kāśyapa smiled; the World-Honoured One said, 'I possess the treasury of the true dharma eye, the wonderful mind of nirvāṇa, and entrust it to Mahākāśyapa.' What is the treasury of the true dharma eye?" The Master said, "Pull out the nail in your eye." [The monk] advanced and said, "What is the wonderful mind of nirvāṇa?" The Master said, "Quickly make three prostrations." [The monk] advanced and said, "Had I not come forward to extend this question, how could I have known that the mechanism of the Dharma King was completely revealed?" The Master said, "Known." [The monk] advanced and said, "Just as with today's gathering, how does it differ from Vulture Peak?" The Master said, "Universal." [The monk] advanced and said, "If so, then from this the sun of the Buddha will shine brighter and the wind of the Way will blow forever." The Master said, "Throwing foul water on people again." The monk bowed, and the Master then said, "The essential marvel of the Buddha-dharma is free from the marks of words, free from the marks of letters, and free from the marks of mental conditioning. It cannot be sought with mind, nor can it be attained without mind; it cannot be created by speech, nor can it be penetrated by silence. It is like the poison-smeared drum: on hearing it, the top of one's head splits into a hundred pieces; it is like a blazing mass of fire: if one approaches it, one's face is scorched away. Truly it is called standing like a cliff of ten thousand fathoms, cutting off both sages and mortals. Even if one had wisdom like Śāriputra and eloquence like Vimalakīrti, and came forth together at the same time with the buddhas of the three times, they would still have to enter three feet into the earth. Having such sovereignty and having such awe-inspiring spiritual power, it is only permitted for the Old Barbarian to know, but not permitted for the Old Barbarian to understand. Arriving here, how can one open one's mouth? Yet, while the government does not allow a needle to pass, privately carriages and horses can go through. Opening a thread of a path, there is still room for discussion." Abruptly taking his staff, he struck once and said, "Do you still hear? All obstacles are ultimate awakening; obtaining mindfulness or losing mindfulness are both nothing other than liberation; establishing dharmas or destroying dharmas are both named nirvāṇa; wisdom and foolishness are together prajñā." He struck once again and said, "The sun fills the eyes, and for ten thousand miles not a wisp of cloud hangs; the ancient buddhas intersect with the exposed pillar; Silla and Campā knock their foreheads together. Setting aside asking you all about this, what about Mazu's saying 'Mind itself is Buddha'—how do you discuss it? Do you understand? Peace was originally brought about by the general, yet the general is not permitted to see peace." He struck once more (the words of thanks are not recorded). [The Master] again cited: "The King of Western India asked the Venerable Puṇyatāra, 'I wish to become a buddha, but I do not know what is Buddha?' The Venerable said, 'Seeing one's nature is Buddha.' The King said, 'Does the Master see nature?' The Venerable said, 'I see the buddha-nature.' The King said, 'Where is the nature?' The Venerable said, 'The nature is in function.' The King said, 'What kind of function is it that I do not see it now?' The Venerable said, 'It is functioning right now; the King himself does not see it.' The King said, 'Does it exist in me?' The Venerable said, 'If the King functions, there is nothing that is not it; if the King does not use it, its substance is also difficult to see.' The King said, 'When it is being used, in how many places does it appear?' The Venerable said, 'When it appears, there should be eight.' The King said, 'Please explain the buddha-nature in the eight places for me.' The Venerable said, 'In the womb it is called the body; in the world it is called a person; in the eyes it is called seeing; in the ears it is called hearing; in the nose it distinguishes fragrances; on the tongue it speaks and discourses; in the hands it grasps and holds; in the feet it runs and walks. Appearing everywhere, it covers everything; the sandy realms are gathered within a single speck of dust. Those who discern it know it is the buddha-nature; those who do not discern it call it the spirit-soul.' Hearing these words, the King's mind immediately opened into awakening." The Master said, "I venture to ask the assembly at this Dharma feast: Tell me, did the King of Western India awaken to the buddha-nature, or did he awaken to the spirit-soul? If you say he awakened to it in the eight places, it is merely the spirit-soul; if you leave the eight places, what then do you call the buddha-nature? If you comprehend it here, the imperial kindness and the Buddha's kindness are repaid in full all at once. If you cannot comprehend it, Yuwang today will add a footnote for you all." After a long pause he said, "The phoenix and the qilin are both auspicious omens; sandalwood and campaka are equally fragrant." Master Tiantong struck the gavel again and said, "Clearly contemplate the Dharma of the Dharma King; the Dharma of the Dharma King is like this." The Master addressed the assembly, saying, "Remember Master Tiantong's words!" He then stepped down from the seat.

5.3

Entering the monastery, he pointed to the abbot's quarters, addressed the assembly, and said, "Here is the great smelting furnace for boiling buddhas and refining patriarchs, the fierce pincers and hammers for forging life and forging death. Do not blame the host for having no face; because the Dharma is like this, it is not forced. Since the Dharma is like this and not forced, tell me: what about the very first sentence? Do you understand? Having chopped up all the fishing rods, I replant bamboo; without calculating the labour or progress, once obtained, I immediately rest."

5.4

Next, [the Master] ascended the hall. A monk asked, "When directly confronted, the eye is burst open and bulges out; in the four quarters and eight directions, rising in the east and sinking in the west. Just like Yangqi's three-legged donkey prancing its hooves and walking, what is the meaning?" The Master said, "There is no meaning." [The monk] advanced and said, "Could it not be just this that is Yangqi's place of enjoyment?" The Master said, "It is indeed Yangqi's place of enjoyment." [The monk] advanced and said, "If so, then sitting cutoff at Yuji Peak, everyone of the time folds their hands [in respect]." The Master said, "'Introductory Chapter Number One'." [The monk] advanced and said, "I wonder where this single move falls?" The Master said, "You tell me where it falls." [The monk] advanced and said, "The Master is a Dharma King, sovereign with regard to dharmas." [Another] monk asked, "How is it when arriving at the Western Heaven in the morning and returning to the Eastern Land in the evening?" The Master said, "Hang up the straw sandals." [The monk] advanced and said, "Thank you, Reverend, for the instruction." The Master said, "What have you attained?" [The monk] advanced and said, "Today I personally see the great Chan master." The Master held up the fly-whisk and said, "Do you see before the fly-whisk, or after the fly-whisk?" [The monk] advanced and said, "Front and back are simultaneously subsumed." The Master said, "Your nostrils are pierced through, your eyes exchanged." [The monk] advanced and said, "Reverend, why expend the effort?" The Master then gave a shout. He then brought up: "When Reverend Nanquan newly entered his monastery, the officers and prefects invited him into the abbot's quarters. A monk then asked, 'When the Master returns to the abbot's room, with what will he instruct people?' Nanquan said, 'Last night at the third watch I lost the ox; at daybreak upon rising I lost the fire.'" The Master said, "When Miaoxi first resided at Yuwang, he never lost the ox, nor did he ever lose the fire. Were someone to ask, 'When the Master returns to the abbot's room, with what will he instruct people?', I would only say to him: 'When hungry, eat; when thirsty, drink; when idle, sit; when weary, sleep.' Tell me: is this the same as or different from Nanquan? If you can speak, I allow that you are a patch-robed monk; if you cannot speak, thirty years later come again to the abbot's quarters, and I will tell you." He then stepped down from the seat.

5.5

Ascending the hall, a monk asked, "Damei [held] 'This very mind is buddha'; Mazu [held] 'Not mind, not buddha'. Which one is right?" The Master said, "Both are right; both are wrong." [The monk] advanced and said, "Gold does not barter for gold; water does not wash water." The Master said, "How do you understand it?" [The monk] advanced and said, "For a thousand ages its fragrance spreads, yet who shares in knowing it? The pure breeze circles the earth—how could there be an end?" The Master said, "Blown by the wind into another tune again." [Another monk] asked, "The teachings say: 'Free from the marks of words, free from the marks of letters, free from the marks of mental conditioning, ultimately equal and without change.' Please, Reverend, be free from the marks of words." The Master said, "Where are you settling your body and establishing your life right now?" [The monk] advanced and said, "My eyebrows are tangled with the Reverend's; question and answer are both fully provided." The Master said, "A fine 'free from the marks of words'!" [The monk] advanced and said, "Tilted and flat, it cannot be inscribed; chatter and lament, the words turn back to emptiness." The Master said, "The heart of the upturned lotus atop the monastery flagpole." [The Master] then said, "Today is the first day of the twelfth month; with this month the year will come to an end. Past, present, and future, in the snapping of fingers, all at once enter in." He then held up his fly-whisk and said, "Only this one does not enter this communal pact. Why is it like this? Have you not heard it said: 'Able to be master over the myriad forms, it does not wither following the four seasons'?"

5.6

Arriving at Tiantong, [the Master] was invited to ascend the hall. A monk asked, "How is it when temporarily borrowing a question to serve as shadow-grass?" The Master said, "I have no such leisure time." [The monk] advanced and said, "Could that not be the Reverend's reply?" The Master said, "It is." [The monk] advanced and said, "If so, then today I have heard what was never heard before." The Master said, "What was it that you heard?" [The monk] advanced and said, "Before the drum was beaten, I already heard the Reverend speak." The Master said, "What was spoken?" [The monk] advanced and said, "I also know that the Reverend is sometimes like this, sometimes not like this." The Master said, "A mistaken footnote." [Another monk] asked, "Zhaozhou visited a hermit and said, 'Is there? Is there?' The hermit held up his fist. Zhaozhou said, 'The water is shallow; this is not a place to moor a boat.' What is the meaning of this?" The Master said, "A fist." [The monk] advanced and said, "He visited another hermit, and that hermit also held up his fist; why did Zhaozhou instead say, 'There is giving and there is taking away'?" The Master said, "It is also just a fist." [The monk] advanced and said, "Since it is just a fist, why did he test and discern at the two places?" The Master said, "You just look at both places." [The monk] advanced and said, "I wonder, when the Reverend meets with the Tiantong assembly today, is there any place where he acts for people's sake?" The Master said, "There is." [The monk] advanced and said, "Great kindness is hard to repay." He then bowed. The Master then said, "Lowering a ten-thousand-li hook to halt a thousand-li dark steed; spreading a heaven-covering net to catch wave-surging kuns and whales—this is what the old man of Tiantong routinely employs. Today Yuwang, having come especially into the mountain to pay respects, obeys the host's discretion as a guest and is ordered to ascend this seat. Coming to this point, what can I say that will do? Could speaking of mind and speaking of nature do? Could speaking of the profound and speaking of the wondrous, speaking of principle and speaking of phenomena do? Since none of these will do at all, I cannot just stop like this. Since I cannot stop, and yet cannot speak of mind or nature, speak of the profound or wondrous, speak of principle or phenomena, could spreading worldly convention do? If so, that is called hoisting a sail with the wind—not yet the patch-robed monk's function. Although this is so, briefly borrowing the host's majesty, I shall meet this occasion together with the great assembly. Tell me: just now, what occasion is it? The inchworm's bending is merely seeking to stretch; smashing the flat-peach pit, one gets to see the kernel inside. Once the kernel inside is seen, this path transcends ordinary feelings. And tell me, how do you say a phrase that transcends ordinary feelings? Do you thoroughly understand? / His radiant gaze shatters the four continents; / the one who presides over this path is none other than he." [The Master] spoke again: "Just now I received the Abbot venerable elder's citation of a monk asking Xianglin: 'What is the matter beneath the patch-robe?' Xianglin said, 'Fire burns the mountain in the twelfth month.'" The Master said, "These are Xianglin's words; the Abbot brings them up today; Yuwang follows along in the rummaging, yet does not dare to approve. Why not dare to approve? If choosing buddhas lacks such an eye, even if a thousand autumns pass, what would it avail?"

5.7

Ascending the hall: "Meeting each other, nothing is brought forth; as soon as a thought arises, one knows it is there. Loftily towering, the Immovable Honoured One runs without his feet leaving the ground. Since he is the Immovable Honoured One, why does he run?" Giving a shout, he said, "Vaguely resembling a tune, it is barely fit to hear, / yet blown by the wind into another tune again."

5.8

Ascending the hall: "Danxia burned the wooden buddha; the monastery director's eyebrows and beard fell out. As birds fly, feathers drop; as fish swim, water turns turbid." Giving a shout, he said, "What is it? If you wish to recognize the true qilin, it has only a single horn. Practice!"

5.9

Ascending the hall on New Year's Day: "Three hundred and sixty days in a year, and today it starts all over again from the beginning. Everyone has a master: the water buffalo holds the rat's tail in its mouth. Shensha is delighted, Nezha is pleased; the Buddha Hall walks out past the triple gate, and the Monks' Hall crashes into the kitchen storehouse. I dare to ask the great assembly: is there still the meaning of non-movement?" He said himself, "There is. What is the meaning of non-movement? The Lord of the East carries out the proper ordinance; flowers bloom on the southern branches of trees."

5.10

Arriving at Zifu, [the Master] was invited to ascend the hall. He brought up: "Reverend Shun of Xiangcheng made a verse on Huanglong's Three Checkpoints, saying: 'Old Reverend Huanglong had a three-checkpoint phrase. This mountain monk inherited him, and today presents it for you; presents it for you—the cat is singularly skilled at catching mice.' Chan Master Guangjian Ying, upon seeing this verse, said: 'Good though it is, I only fear students will understand it as [mere] nothing-to-do.'" The Master said, "True indeed are these words! This mountain monk today also has a verse: / 'Huanglong's words cover heaven and earth; / from the beginning tightly woven, not letting in the wind. / Posterity routinely echoes its sound, / all saying the cat is skilled at catching bugs.'" (Zifu was the Dharma grandson of Guangjian.)

5.11

Arriving at Xuedou, [the Master] was invited to ascend the hall: "An ordinary phrase of non-arising; a wondrous, profound phrase of impartiality; an intrinsically luminous phrase of inexhaustibility. A single arrow pierces the three checkpoints; that family possesses its own foundation. What is that family's foundation? Do not blame that formerly there was much spirit; that family once trod upon the uppermost checkpoint." He brought up again: "A monk asked Chan Master Mingjue, 'What is the fundamental source of all buddhas?' Mingjue said, 'The cold hues of a thousand peaks.' The monk said, 'I wonder, is there still something further beyond?' Mingjue said, 'Rain dripping on cliff blossoms.'" The Master said, "'The cold hues of a thousand peaks', 'Rain dripping on cliff blossoms'—today this does no harm in matching the time and occasion. But if it is the fundamental source of all buddhas, you must not stir it. Why must you not stir it? Naturally, the host of Xuedou is present."

5.12

Arriving at Qixia, [the Master] was invited to ascend the hall: "Just now I received the Abbot Dharma Uncle Chan Master's citation of the case of Linji visiting Longguang. The guest follows the host's discretion—how would I dare not comply with the strict command? I will briefly supply a footnote for all of you. Longguang sat squarely; although without words, his voice was like thunder. Linji said, 'This old fellow suffers defeat today.' The Abbot Dharma Uncle Chan Master said, 'Where was his defeat?' Miaoxi says: 'The road is long, the night is deep; do not hold a torch. Let everyone blow it out and walk in the dark.'"

5.13

Ascending the hall, [the Master] brought up: "One day, while Yangshan and Lanan were watching the rain, An said, 'Good rain, Master Ji.' Yangshan said, 'Where is it good?' An was speechless. Yangshan said, 'I, on the contrary, can say.' An said, 'Where is it good?' Yangshan pointed with his finger to the rain, and An then rested." The Master said, "One person only knew to watch the rain; one person only knew to point to the rain. Examining them closely, it is much like driving in a stake to rock an oar. Had Yuwang been there at that time, waiting for him to say 'Where is it good?', I would only have said to him: 'It drips through your eyes, it soaks and rots your nostrils.' Were a patch-robed monk to come forward and say, 'Yuwang is also driving in a stake to rock an oar,' I would concede that he possesses the eye."

5.14

Ascending the hall, [the Master] brought up: "Grandfather-master Wuzu cited a monk asking Zhaozhou, 'What is the meaning of the Patriarch's coming from the West?' Zhaozhou said, 'The cypress tree in the courtyard.' To understand it like this is immediately not it. 'What is the meaning of the Patriarch's coming from the West? The cypress tree in the courtyard.' Only when understood like this is it finally it." The Master said, "Do you wish to recognize Grandfather-master Wuzu? His cheekbones can be seen from behind his head; do not associate with him!"

5.15

Ascending the hall, a monk asked: "Practicing Chan requires penetrating the net of afflictions; studying the Way expects stepping beyond life and death. The iron wall and silver mountain have neither front nor back; the golden hoop and chestnut burr are beyond contention. This is what students normally use; how is the Venerable's own perspective?" The Master said: "On a sunny spring day, the yellow oriole sings." The monk said: "Today, a small venture has met with a great encounter." The Master said: "Listen further to the sound of flowing water dropping over the cliff." The monk said: "In the end, what kind of Dharma did the sages of old take for what kind of people?" The Master said: "They took that kind of Dharma for that kind of people." The monk said: "If so, then calling it a bamboo comb violates; not calling it a bamboo comb turns away." The Master said: "Faithfully accept and uphold it; quickly make three prostrations." The monk bowed, and the Master then said: "Today is the twentieth day of the second month, once again Qingming and Hanshi. Lingyun did not see the peach blossoms; how could one believe there is straightness within the curve?" Thereupon, he took up his staff, struck it once, and said: "Is it curved? Is it straight?" He threw it down and said: "Better a little reality than much emptiness. Practice!"

5.16

Ascending the hall, he cited: "Master of Xiu Mountain said: 'Being a pillar, one does not see the pillar; not being a pillar, one does not see the pillar. Affirmation and denial have already been dismissed; grasp it right within affirmation and denial.'" The Master called out to the assembly, saying: "Since affirmation and denial have already been dismissed, each of you take care! Now tell me: what should you take care of?" After a long pause, he said: "Do not let yourself crash into the exposed pillar."

5.17

Ascending the hall, a monk asked: "Is there anything? Is there anything? The hermit raised his fist—was he really true or not?" The Master simply stepped down from the seat.

5.18

Ascending the hall: "An ancient said: 'The attendant burning incense has already become excessive business; the assembly inquiring after health only shows the disease has grown deeper.' Talking like this is very much like moxa cauterization where there is no illness, or rubbing one's eyes to produce flowers. As for Yuwang, it is not so: the attendant burning incense is not beyond duty; the assembly inquiring after health is fitting and proper. If you deliberate upon this as the Buddhadharma, you will enter hell in this very life." He stepped down from the seat.

5.19

Ascending the hall for the Bathing of the Buddha: "'Before leaving Tuṣita, he had already descended into the royal palace; before leaving his mother's womb, he had already finished delivering people'—this is the title. Queen Māyā in the Lumbinī Grove reached for an aśoka tree, and from her right flank Prince Siddhārtha was born, whereupon nine dragons spat water to bathe his golden body, and golden lotuses sprang from the earth to support his feet—this is the introductory portion. Pointing to heaven and earth with his hands, he roared the great lion's roar: 'Above, below, and in the four cardinal and intercardinal directions, none can surpass me in honor'—this is the core teaching. Yuwang today will solely disseminate it for you." Thereupon he took up his staff, struck it once, and said: "Old Śākya has arrived!" Raising it up, he said: "'The body of the pure dharmadhātu originally has neither appearance nor disappearance; through the power of great compassionate vows, he manifests taking birth.' The four sections above are different, yet they are gathered into the preceding rubric." He threw it down and said: "Stepping down from the seat, I will go with the assembly to the hall to lecture again on the beginning of the sūtra. Ouch!"

5.20

Secretariat Drafter Zhu requested him to ascend the seat. A monk asked: "The Buddhas of the three periods have spoken; how is it with the Venerable?" The Master said: "In the land of Magadha, this decree was personally executed." The monk said: "Nevertheless, the matter right now is not so." The Master said: "The sword is long gone, yet you only now notch the boat." The monk said: "I also know the Venerable cuts off the tongues of all people under heaven." The Master said: "Indeed it is not so." The monk said: "In the middle of the road, in broad daylight under a blue sky, with open eyes one falls into another's trap." He then bowed and asked: "Śākya and Maitreya are still his servants; I wonder, who is he?" The Master said: "You are a rustic fellow." The monk said: "Take care not to give him a name and title." The Master said: "What name could a rustic fellow have?" The monk said: "Where are your previous words?" The Master said: "In the end, who do you say he is?" The monk said: "Without an errand boy at home, one does not make a gentleman." The Master said: "You inevitably turn along in the footsteps of others." He asked: "What is the precise great meaning of the Buddhadharma?" The Master said: "This old monk has no precise great meaning, nor any 'what'." The monk said: "Since there is none, where did the Venerable obtain this news?" The Master said: "Yuwang also does not have this news." He then said: "Just this news: the Buddhas of the three periods could not fully express it, and the six generations of patriarchs could not transmit it. Since it could neither be fully expressed nor transmitted, then Śākya and Maitreya are also empty names. Since Śākya and Maitreya are empty names, what can be called a servant, and what can be called a master? What can be called life, and what can be called death? What can be called antiquity, and what can be called the present? Since there is neither life nor death, neither antiquity nor the present, completely bare without any presumption, starkly clean without any nest or burrow—if it is like this, then throughout the worlds of the ten directions there is neither inside nor outside; it is a purely wondrous Buddha-land, an unsurpassed Buddha-land, an unequaled Buddha-land, an inconceivable Buddha-land, an immeasurable Buddha-land, an inexpressible Buddha-land. Since there is such a Buddha-land, just as Commissioner of the Palace Gate, the Secretariat Drafter, today requests Miaoxi to bring forth this great matter of cause and condition to dedicate merit to his late mother, the Grand Lady Yu, tell me: in which Buddha-land is she?" After a long pause, he said: "In every dust mote a Buddha-field; on every leaf a Śākya."

5.21

Ascending the hall: "The summer retreat has reached only its fifth day, yet the exposed pillar already knows the truth of the matter; leaping up, it crashes into the lantern, universally entering the room for everyone. Is there still anyone who knows shame and feels remorse?" After a long pause, he said: "White clouds may well drift to the blue peaks, / but it is hard to make the bright moon descend from the azure sky."

5.22

Ascending the hall on the Imperial Birthday: "As when a person holds a ruler to measure empty space, / and another follows behind counting the number, / the boundaries of empty space can never be reached; / the lifespan of our sovereign is also like this. The principle is indeed so; how is it with the phenomena? Stepping down from the seat, I will go with the assembly before Amitāyus Tathāgata, casting the five limbs to the ground to inaugurate the Tianshen Imperial Birthday bodhimanda. Respectfully spoken."

5.23

Ascending the hall, he cited: "As soon as Muzhou saw a monk, he said: 'The ready-made gong'an relieves you of thirty blows.' The monk said: 'I am as such.' Muzhou said: 'Why does the Vajra at the main gate raise his fist?' The monk said: 'Even the Vajra is as such.' Muzhou then struck him." The Master said: "Although the fluteless pipe met the felt clapper, producing five fully flowing tones and six harmonious pitches, when carefully examined, it inevitably draws the sneer of the bystander. Now tell me: who is the bystander?" After a long pause, he said: "You must not stir; stir, and I will break your donkey's back!"

5.24

Ascending the hall: "Today is the fifth day of the fifth month; heavy rain pours from heaven. The mugwort-man and the door gods put their heads together and whisper to each other. Tell me: what do they say? Chan Master Xuedou arrives and swallows the Buddhas and Patriarchs in a single gulp."

5.25

Ascending the hall, he cited: "One day Puhua was eating raw greens in front of Linji's Monks' Hall. Linji saw him and said: 'Very much like a donkey!' Puhua then brayed like a donkey. Linji said: 'This thief!' Puhua said: 'Thief! Thief!' and went out." The Master said: "One donkey's bray, two thieves: / worthy to serve as a rule for all quarters. / No need to discuss genuine thief or common thief; / the gate of great giving is open, without obstruction."

5.26

Ascending the hall, he said: "Already attached to the feeding trough, / making the best of a mistake, / riding upon the holy monk, / one is happily at ease. / The trampling of nāga-elephants / is not what donkeys can do. / How laughable that all quarters / falsely create strained interpretations! / Stop the strained interpretations! / The auspicious qilin has only a single horn."

5.27

Ascending the hall: "Today is the fifth day of the seventh month. Striking the drum, I invite all to look: across ten thousand leagues there is not a patch of cloud, yet it still lacks a full half. And what is that other half?" After a long pause, he said: "No one bids over the price; let's give him a single string of cash."

5.28

Vice Minister Rong requested him to ascend the seat on his birthday. A monk asked: "Why does Yangqi's donkey have only three legs?" The Master said: "You eat little water and grass." The monk said: "If so, then meeting face to face, there is no further mutual avoidance." The Master said: "For now, do not pretend to be clever." The monk said: "Since Pan Lang rode it backwards on his return, why did he throw Huang Fanchuo to his death?" The Master said: "Not your realm." The monk said: "What can be done about right now?" The Master said: "For now, do not let down this old monk." The monk said: "Such great kindness is hard to repay," and then bowed. The Master then said: "Yangqi's donkey has only three legs; Pan Lang rode it backwards on his return, throwing Huang Fanchuo to his death. Miaoxi's footnote from thirty years ago has today been torn wide open by this monk before the assembly of humans and devas—no small matter! It directly makes Master Yangqi clap his hands and laugh aloud, while the mountains, rivers, the great earth, and the myriad phenomena all dance together at once. At just such a time, tell me: who bears witness? Therefore it is said: 'True everywhere, true everywhere, / in every speck of dust is the original person. / When the real and true is spoken, no sound appears; / the dignified authentic body eclipses the person.' What is the dignified authentic body? Before leaving Tuṣita, he had already descended into the royal palace; before leaving his mother's womb, he had already finished delivering people—is this not the dignified authentic body? If you understand it as the dignified authentic body, you let down Old Śākya; if you do not understand it as the dignified authentic body, you let down yourself. Since you let down yourself, with what will you meet Old Śākya? If you can open a line of pathway here, only then will you know that Old Śākya's descending into Queen Māyā's womb from Tuṣita Heaven riding a sun-disk fragrant elephant was merely demonstrating a time of taking birth; up to pointing one hand to heaven and one hand to earth, saying, 'In the heavens above and earth below, I alone am honored,' this too was merely showing all people an example of taking birth. If you can see into here, not only will you vent Old Śākya's spirit, but you will also vent your own birth parents' spirit; not only will you vent your birth parents' spirit, but you will also vent the spirit of all sentient beings. Just at such a time, tell me: whose gracious power do you rely on?" After a long pause, he said: "Wielding a sword to cleave apart self and other is easy; pushing a mountain to dam up right and wrong is hard."

5.29

Ascending the hall, he cited: "Whenever Master Juzhi was asked a question, he only raised a single finger; he also showed off, saying: 'At Tianlong's place, I obtained One-Finger Chan, which I have used all my life without exhausting.' Later, Langye wrote a verse: 'Juzhi's single finger—I report for you to know: / A hawk born this morning battles the sky in flight. / Without the strength to lift a tripod and uproot a mountain, / the thousand-league Wuzhui steed is not easy to ride.'" The Master said: "If Master Juzhi had not had Langye vent his spirit for him, this One-Finger Chan would almost have been buried away. Since Miaoxi has cited it thus, inevitably a footnote follows: Juzhi's single finger—only when fully fed with rice does he stop. With a hundred thousand strings of cash wrapped at the waist, riding a crane up to Yangzhou."

5.30

Ascending the hall: "Continuous rain does not clear; no sooner does it clear than it rains again. The heavenly way transforms, and the myriad things find their place. Check: continuous rain does not clear." After a long pause, he called out to the assembly again, saying: "Old Man Yunmen is not inside this. Practice!"

5.31

Ascending the hall on Mid-Autumn, he cited: "When Yangshan and Changsha were admiring the moon, Yangshan pointed at the moon with his finger and said, 'Everyone has this, yet they simply cannot use it.' Changsha said, 'It is precisely for you to use.' Yangshan said, 'How is it used?' Changsha stepped forward and kicked Yangshan over. Yangshan got up and said, 'Right here, you are like a tiger.'"
The Master said, "A bright, pure orb, its cold radiance ten thousand miles. The sharp-witted know autumn when a leaf falls; for the clumsy, honest advice grates on the ear. Cease or not cease? End or not end? The Little Śākya had the capacity to snare a tiger, yet the old tiger had no teeth. The kick back then was hardly hasty; tumbling abruptly to the ground was no accident. Is there anyone in the assembly who can discern the black and white between the two elders?" After a long pause, he said, "Even if there were, it would still be swinging a staff to strike the moon."

5.32

Ascending the hall: "To the west of Zhaozhou's East Hall, the secret room is rotten as mud. Dou Ba's cloth robe is worn through; red earth paints a dustpan." He gave a shout and said, "What is it? The rain at the eaves drips, drips; the cock crows toward the fifth watch."

5.33

Ascending the hall, he cited: "Reverend Panshan said: 'Like the earth bearing mountains, unaware of the mountains' solitary steepness; like a stone containing jade, unaware of the jade's lack of flaws. If one can be like this, this is true home-leaving.'"
The Master said, "Ayuwang is not so. If one can be like this, it is pressing the eyes to produce flowers."

5.34

When the posthumous letter from Reverend Jue of Tiantong arrived, the Master received the letter and said, "The ancients said: 'Only at the final word does one reach the firm pass; barring the vital ford, it admits neither commoner nor sage.'" Holding up the letter, he said, "This is Reverend Tiantong's message of barring the vital ford at the end, fully presented. Do you understand thoroughly? If you do not yet understand thoroughly, please have the karmadāna explain it clearly." After it was proclaimed, he ascended the seat and said, "The Dharma banner has fallen; the Dharma ridgepole has broken. The Dharma river has dried up; the Dharma eye has been extinguished. Even so, this is precisely Tiantong's true teaching. Tell me: what about the matter he spoke of? After an intimate friend understands, who else understands?"

5.35

Ascending the hall on New Year's Day: "Yesterday morning the last of the twelfth month came to an end; today we celebrate the New Year. The tiger chasing the ox was just urgent; the Lord of the East's decree has already been enacted. And tell me: what is the enacted decree? Auspicious snow has spread a silver world; everyone joins hands at Samantabhadra's gate."

5.36

For the relocation of the stūpa of Reverend Fozhi Yu, the Master pointed at the crypt with his finger and said: "Miaoxi and his elder Dharma brother were both sons of Yuanwu. Miaoxi moved to reside at Jingshan; my elder Dharma brother has relocated to be here. Though born of the same branch as my elder Dharma brother, I shall not die on the same branch as my elder Dharma brother. Eight ounces and half a pound; blue and red against green and purple. Right at such a time, tell me: how do you speak the phrase of returning to the root and attaining the principle?" After a long pause, he said, "My elder Dharma brother could sing the mud ox's roar; how could his younger Dharma brother forget the wooden horse's neigh? Open wide the living person's eye atop the crown: beneath Mount Mao is the true return."

5.37

Recorded Sayings of Chan Master Dahui Pujue Residing at Guangli Chan Monastery on Mount Ayuwang, Fascicle 5

Linked texts (1)

大慧普覺禪師語錄 — Classical Chinese