大慧普覺禪師語錄 6

English (machine translation) 6

Language: English

6.1

Presented to the Throne by his Dharma-heir, Abbot of Nengren Chan Monastery on Jingshan, Chan Master Huiri, the Subject Yunwen

On the tenth day of the first month in the twenty-eighth year of Shaoxing, the Master accepted the invitation at Guangli Chan Monastery on Mount Ayuwang in Mingzhou. Having faced the imperial palace and given thanks for imperial favor, he held up the yellow imperial decree, showed it to the assembly, and said: "Bodhidharma did not come to the Eastern land; the Second Patriarch did not go to the Western Heaven. In everyone, the constant light is manifest before them; each stands like a wall ten thousand cubits high. Tell me: where does this come from? If you know where it comes from, its use will be inexhaustible. If not, please have the karmadāna clearly proclaim it, so that everyone may know it is there." After it was proclaimed, he offered incense and prayed for the Emperor, then took his seat and said: "Before the Hall of Good Dharma, auspicious qi is fresh; the imperial edict comes from the ninefold city walls. Relying only on a single unselfish word, I offer prayers for our Emperor's hundred million springs."

6.3

On the twenty-eighth day of the second month, he opened the hall at Jingde Lingyin Chan Monastery in Lin'an Prefecture. Presenting the statement and showing it to the assembly, he said: "This is what old Śākya could not finish explaining in his forty-nine years and more than three hundred and sixty assemblies; it is all inside here. The Pacification Commissioner Fuwen entrusted it with both hands to Jingshan, and this mountain monk clearly presents the wondrous meaning within it. How should it be expounded? If it can be expounded, the imperial favor and the Buddha's favor are repaid all at once. If not, please have the cantorial priest bring it forth before the assembly." After the statement was proclaimed, he pointed to the Dharma seat and said, "On the crown of Vairocana's head, everyone aspires to walk. When asked about the road, five pairs out of ten do not know where to go. Do you want to recognize the road?" After a long pause, he said, "Look!" He then ascended the seat, offered incense, and prayed for the Emperor. Then he offered incense again, saying, "This piece of incense, in the Tuṣita Heaven is called saindhava; in the Nirmāṇarati Heaven is called 'depriving of thoughts'; beside Lake Anavatapta is called 'lotus treasury.' Tell me, what is it called in Jingshan's hand?" After a long pause, he said, "Not only does old man Yuanwu have a share in seeing it, but even if the Buddhas of the three periods were to appear, they would not dare gaze directly at it." He then burned it and took his seat. The Abbot of Lingyin struck the gavel and said: "Dragon-elephant assembly of the Dharma banquet, you should contemplate the paramārtha." The Master said: "If we discuss the paramārtha, the five eyes cannot see it, and the two kinds of hearing find it difficult to hear. If you want to obtain it accurately and clearly, you must directly contemplate it yourself. One who contemplates thus is called properly contemplating; one who contemplates otherwise is called improperly contemplating. When improper and proper are not yet distinguished, if you have doubts, please ask." A monk asked, "The Tamer appeared in the world and turned the wheel of the Dharma three times in the great chiliocosm; Bodhidharma came from the west and faced the wall for nine years at Shaoshi. Today the Reverend opens the hall for the state; I wonder, what is the single phrase that surpasses the buddhas and transcends the patriarchs?" The Master said, "Busily drawing a svastika in the empty sky." The monk continued, "Then the four assemblies will gaze in admiration, and the myriad people will sing songs of praise." The Master said, "Instead, it has been stated by you, Head Monk." The monk continued, "Even if it has been stated, that is only half of it. I wonder, regarding the transcendent, can the Reverend speak further?" The Master said, "An eight-cornered millstone runs in the empty sky." The monk continued, "I recall Emperor Suzong asking National Teacher Zhong: 'What is the Ten-bodied Tamer?' The National Teacher said, 'The donor walks atop Vairocana's crown.' I wonder what the meaning is?" The Master said, "Clear through past and present." The monk continued, "With an eye atop the crown, how could one be deceived? Shining through antiquity and leaping through the present, the adept knows." The Master said, "Restrained." A monk asked, "Is the assembly on Vulture Peak the same as or different from today?" The Master said, "Thus have I heard." The monk continued, "If so, then on Vulture Peak it was personally witnessed and raised; today it is heard again." The Master said, "What about the matter you heard?" The monk continued, "Both ends are severed; pure breeze arises on eight sides." The Master said, "Babbling your tongue for three thousand miles." The monk bowed. Another monk came forward. The Master said: "Stop your questioning for now. Even if the questioning were like a hundred rivers competing to pour, and the answers were like the great ocean swallowing the flow—bringing Vimalakīrti to seal his tongue and Śāriputra to be speechless—regarding the fundamental matter, there would be no relevance whatsoever. Tell me: regarding the fundamental matter, how should it be maintained?" He then raised his fly-whisk and said, "Do you see?" He struck the meditation bench again and said, "Do you hear? Clearly seeing and hearing, what is it? Today's Sagely Sovereign attained it here, and with the wondrously bright mind-seal, sealed the ten directions' ocean of worlds of the Lotus Treasury within a single speck of dust. Within a single speck of dust, he lets his robes hang and governs, expounding immeasurable, boundless, vast as empty space, inconceivable, supreme merits to benefit all sentient beings of the dharmadhātu. That is to say, the Sagely lifespan is vast as empty space and inconceivable; the Sagely capacity is vast as empty space and inconceivable; the Sagely virtue is vast as empty space and inconceivable; the Sagely learning is vast as empty space and inconceivable; up to Sagely wisdom, Sagely insight, Sagely benevolence, and Sagely intelligence, all are vast as empty space and inconceivable. Just this inconceivable is also inconceivable. It is entirely within a single speck of dust; all are the regular allotment of the Sagely mind, not relying on other arts. When the civil and military officials throughout the court attain it, with the wondrously bright mind-seal they firmly seal it beneath each person's heels, leaving not the slightest autumn hair of leakage. That is to say, the affairs of the king and the affairs of the people are each clear, each without error. Thereafter, rolling up and unfolding at ease, releasing or seizing as occasions demand, all are the regular allotment of our own mind, not relying on other arts. If today's assembly—monks or laypeople, men or women, noble or base—attains it, each sealing it with the wondrously bright mind-seal, then according to their faculties they all attain its functioning; each is clear, each without error; all are the regular allotment of our own mind, not relying on other arts. And tell me: when the elder of Jingshan attains it, what then? Do you understand? Relying solely on a single drop of Caoxi water, making rain throughout the world to repay our Emperor. I shall dedicate whatever fine hair of goodness has been gained by promoting and expounding prajñā above to pray for the longevity without bound of our current Emperor. Respectfully we wish that the benevolence of Yao spread widely, rivaling the glorious brightness of the sun and moon; that the virtue of Tang be ever renewed, enduring as long as heaven and earth. For the Empress Dowager, the Empress of the Central Palace, and the imperial relatives within the Great Inner Palace, we humbly pray that they together illuminate the correct cause of prajñā, and all attain the diamond seed-wisdom." He then cited: "King Prasenajit asked the Buddha, 'Is there still conventional truth within ultimate truth? If you say there is, wisdom should not be one; if you say there is not, wisdom should not be two. Regarding the meaning of one and two, what is its meaning?' The Buddha said, 'Great King! In the past, in the presence of Dragon Light Buddha, you once asked about this meaning. Now I have no teaching, and you also have no hearing. With no teaching and no hearing, is this called the meaning of one, or the meaning of two?'" The Master addressed the assembly, saying: "Clearly told, yet people still do not understand; how much less if it were concealed and brought forth today? If someone asks: 'Within Jingshan's ultimate truth is there still conventional truth? If you say there is, wisdom should not be one; if you say there is not, wisdom should not be two. Regarding the meaning of one and two, what is its meaning?' I would only say to him: 'The sovereign is enlightened! The ministers are良 (fine)! This is called the meaning of one, and also called the meaning of two.' Right at such a time, is there still a matter of the transcendent?" After a long pause, he said, "No matter how large, it must arise from the ground; no matter how high, what can be done about heaven? Compassionate assembly, having stood so long, take good care of yourselves." The Abbot of Lingyin struck the gavel again and said, "Carefully contemplate the Dharma of the Dharma King; the Dharma of the Dharma King is like this." He stepped down from the seat.

6.4

Ascending the hall upon entering the monastery: "An ancient said: 'Going, going, one does not truly go; on the road, act well. Coming, coming, one does not truly come; on the way, do not fall into danger.' I venture to ask the assembly: since one does not go, what is acting well? Since one does not come, what danger is there? Miaoxi left Jingshan eighteen years ago; returning today, I do not see any acting well, nor do I see any danger. The triple gate still opens to the south as before. Why is it so?" After a long pause, he said, "Now the four seas are clear as a mirror; let travelers not make an enemy of the road."

6.5

Ascending the hall, [the Master] said: "Today is the fifteenth day of the third month, and we have already received rich, fertile rain; the farmers drum on their bellies and sing ballads, while the myriad phenomena of the universe rise and dance. Dare I ask the great assembly: that the farmers drum on their bellies is as reason dictates, but on what account do the myriad phenomena rise and dance? Do you understand? Have you not heard it said: 'A single family having a joyful event keeps a hundred families busy'?"

6.6

Ascending the hall, [the Master] said: "'When the Buddha's children dwell on this ground, it is indeed the Buddha's enjoyment; always within it, walking, sitting, and reclining.'" Striking the meditation couch with his fly-whisk, he said: "The all-encompassing wisdom penetrates without obstruction: Old Śākya has arrived! He says that yesterday someone came from Mount Lu and nevertheless obtained news of Jiangxi; the bowl's mouth faces heaven, the lantern hangs on the open pillar, and from all four directions and eight quarters they come all at once—truly there is no place for you to evade them! Since there is no place to evade, how then will you negotiate it? Do you understand? 'Intertwined, they interact; otherwise, they abide in their places.'"

6.7

On the occasion of Bathing the Buddha, ascending the hall, [the Master] said: "'The ninety-seven marks of the Great Man adorn the subtly wonderful, pure Dharma-body; manifesting his birth from his mother's womb, he performs the Buddha's work for the sake of sentient beings.' But just what is this Buddha's work that is performed?" After a long pause, he said: "Stepping down from the seat, together with the head monk and the great assembly, entering the Tathāgata's ocean of fragrant water, to assist this old fellow in turning the great wheel of the Dharma."

6.8

Ascending the hall, [the Master] cited: "A monk asked Zhaozhou: 'I have newly entered the monastery; I beg the master for instruction.' Zhaozhou said: 'Have you eaten your porridge yet?' The monk said: 'I have eaten my porridge.' Zhaozhou said: 'Go wash your bowl.' The monk had an awakening at these words."
The Master said: "Across the various quarters there has been much taking up and handling [of this case], and no few footnotes have been added to it, yet not a single person has ever clearly broken it open. Today Miaoxi will clearly break it open for you all: once you have eaten your porridge, then wash your bowl! Tell me: was there ever an instruction or not? Black beans have always been good for making paste; a bhikṣuṇī is definitely a nun!"

6.9

Ascending the hall, [the Master] cited: "One day, Zhaozhou was debating with Attendant Wenyuan, contesting who was inferior, not who was superior; the winner was to lose a pancake. Wenyuan said: 'Please, Venerable, set up the proposition.' Zhaozhou said: 'I am a donkey.' Wenyuan said: 'I am the donkey's stomach.' Zhaozhou said: 'I am the donkey's dung.' Wenyuan said: 'I am a worm in the dung.' Zhaozhou said: 'What are you doing in there?' Wenyuan said: 'I am spending the summer retreat in there.' Zhaozhou said: 'Bring out the pancake!'"
The Master said: "Wenyuan spending the summer retreat in donkey dung: a red face is not as good as straight speech. Zhaozhou coveting petty gain from another and winning a pancake: upon scrutiny, this is also like a man from Puzhou escorting a thief. But in the end, what about it?" After a long pause, he said: "The King of Geese chooses the milk; it has never been of the duck kind."

6.10

Ascending the hall, [the Master] said: "'When you speak directly of views and perceptions, views and perceptions are the mind; right at the mind are views and perceptions; views and perceptions are just as things are now.' Putting 'just as things are now' aside for the moment: when the ancient buddhas and the open pillars intersect, when Campā and Silla bump foreheads, when the round radiance of ten thousand miles appears behind the crown of the head, when Yunmen hides his body inside the Northern Dipper, when Muzhou carries a plank, and Zhaozhou drinks tea—how then will you negotiate this?" Thereupon he gave a shout and said: "If I had not halted you with a shout, I would have nearly thrown the sixty sexagenary cycles into disorder!" He then stepped down from the seat.

6.11

Ascending the hall, [the Master] cited: "At the end of the summer, Master Dongshan instructed the assembly, saying: 'At the beginning of autumn and the end of summer, brothers, go east or go west, but you must go straight to the place where there is not an inch of grass for ten thousand miles.' Those who gave turning phrases before and after failed to tally with it. A monk carried these words to Shishuang. Shishuang said: 'Why didn't you say: "As soon as you step out the gate, there is grass"?' When Dongshan heard of this, he deeply affirmed it, declaring that an ancient buddha had appeared in Liuyang."
The Master said: "'Ten thousand miles without an inch of grass'—just please go on like that; 'As soon as you step out the gate, there is grass'—each has its official tally. With an official tally, what restraint is there? / The person waiting by the tree stump under the moon in the clear breeze— / The cool hare gets farther away, and the spring grass turns green."

6.12

On Mid-Autumn, ascending the hall, [the Master] said: "Humans have the mind to gaze at the moon; the moon has no mind to shine on humans. When having mind and having no mind merge into a single whole, only then can one attain wakefulness." He abruptly took up his staff, struck it once, and said: "This cannot fail to be wakeful!" Throwing it down, he said: "If you know that falling down is not another thing, only then will you trust that all crisscrossing movements are not dust."

6.13

Ascending the hall, [the Master] said: "Hardly had the eighth month's Mid-Autumn passed, and already it is the fifteenth of the ninth month." Taking up his staff, he struck it once and said: "Only this does not shift." Throwing it down, he said: "The whole assembly has heard it with their ears and seen it with their eyes."

6.14

Ascending the hall, [the Master] said: "One, two, three, four, five; five, four, three, two, one. Counting back and forth thousands of times, it never leaves today. Tell me: what about the affair of today?" After a long pause, he said: "The frosty wind scrapes across the earth; the Dharma-body is bone-naked and bare."

6.15

Ascending the hall, [the Master] cited: "Panshan said: 'The single upward road is not transmitted by the thousand sages.' Ciming said: 'The single upward road is not affirmed by the thousand sages.'"
The Master said: "Not transmitted, not affirmed— / Even an ocean-like mouth finds it hard to expound. / Atop the peak of Sumeru, / An iron boat is launched."

6.16

Ascending the hall, [the Master] cited: "A monk asked Xuefeng: 'How is it when the cold spring in the ancient ravine?' Xuefeng said: 'Staring with eyes wide open, one cannot see the bottom.' 'What about one who drinks of it?' Xuefeng said: 'It does not enter through the mouth.' When Zhaozhou heard this cited, he chuckled loudly and said: 'It cannot enter through the nostrils!' The monk then asked [Zhaozhou]: 'How is it when the cold spring in the ancient ravine?' Zhaozhou said: 'Bitter.' 'What about one who drinks of it?' Zhaozhou said: 'He dies.' When Xuefeng heard of this, he said: 'Zhaozhou is an ancient buddha.' He then made bows from afar, saying: 'From now on, I will not answer questions.'"
The Master said: "Xuefeng's not answering questions has caused how many people to be filled with doubt! Zhaozhou's saying 'bitter': a red face is not as good as straight speech. If it were Miaoxi, it would not be so. How is it when the cold spring in the ancient ravine? Reaching the river, it supports the oars and rudders; issuing from the peaks, it irrigates the people's fields. What about one who drinks of it? Cool and refreshing to the lungs and viscera. These words contain two gates of defeat; if someone can discern them, I grant that you possess the eye of study and training."

6.17

Upon retiring from the abbey and returning again, ascending the hall, [the Master] said: "Leaving is the cause for staying; staying is the fruit of leaving. Leaving and staying, fruit and cause: there is nothing permissible, nothing impermissible." Giving a shout, he said: "What place is this to speak of leaving and staying, to speak of cause and fruit, to speak of permissible and impermissible? Although it is like this, right here there is nevertheless a fine place. Tell me, wherein does the fine place lie?" After a long pause, he said: "Singing the old verse again, carrying on the rhyme; the village song and community dance are renewed once more."

6.18

On the Imperial Birthday, ascending the hall, [the Master] said: "'The mind is identical to the realm of empty space; it reveals dharmas equal to empty space. When one realizes empty space, there is neither truth nor non-truth.' Since there is neither true dharma nor non-true dharma, it is called the unexcelled fruit of Buddhahood, bodhi; it is also called true suchness, buddha-nature; it is also called mahā-prajñāpāramitā. Therefore it is said: 'Prajñāpāramitā can give birth to all the dharmas of the buddhas; it can accomplish all the bodhisattvas' dharmas of liberation; it can accomplish the unexcelled dharmas of kings; it can accomplish the dharmas of what sentient beings perform.' For example, the mani jewel's substance is complete with all virtues: it can subdue venomous dragons and all evil ghosts and spirits, and can grant according to wish whatever people's minds seek. And what is this matter of fulfilling wishes? Stepping down from the seat, together with the great assembly, we will proceed to the Great Buddha Hall to inaugurate the Tianshen Imperial Birthday. Respectfully spoken."

6.19

Ascending the hall, [the Master] cited: "Fayan asked Mountain Master Xiu: ''A fraction of a millimeter's discrepancy is as vast as the distance between heaven and earth'—how do you understand this?' Xiu said: ''A fraction of a millimeter's discrepancy is as vast as the distance between heaven and earth.'' Fayan said: 'Understanding it like that, how can that do?' Xiu said: 'I am just like this; what does the Venerable say?' Fayan said: ''A fraction of a millimeter's discrepancy is as vast as the distance between heaven and earth.'' Xiu bowed."
The Master said: "Fayan and Mountain Master Xiu: thread coming and string going, continuous and dense, upholding the style of Dizang's gate, it can be said that their whole view was radiant. Were they under the gates of Deshan or Linji, they would have had to buy more straw sandals and go on foot travel before they could manage! Why is it like this? 'A fraction of a millimeter's discrepancy is as vast as the distance between heaven and earth'—from what place did this news come?"

6.20

Ascending the hall, [the Master] said: "Today is again the fifth day of the fifth month: the big ghosts clap their hands and the little ghosts dance; suddenly they bump into the deity of the peachwood talisman, who beats his breast with both hands and cries out his grief and misery. The mugwort man says: 'Stop crying misery!'" Thereupon he took up his staff, struck it once, and said: "There is only one place where there can be mutual blending: mutual blending or no mutual blending? 'Intertwined, they interact.'" Throwing it down, he said: "'Otherwise, they abide in their places.' Examine!"

6.21

Ascending the hall, [the Master] said: "Today is again the middle of the sixth month; I recall an old gong'an." Taking up his staff, he struck it once and said: "The staff swallows the Dharma-body, while the open pillar on the side steals a glance. Looking or not looking? Pick up the axle-drilling chisel from the Qin dynasty! Even though it is like this, this old gong'an—Miaoxi will analyze and judge it once more for him." Throwing it down, he said: "Through ten thousand distinctions and a thousand differences, my Dao is bound together by a single thread."

6.22

At the conclusion of the summer retreat, ascending the hall, [the Master] said: "One hundred and twenty days of confinement of feet; thirty-five days spent running outside. The iron for pressing clothes and the teapot for boiling tea are not the same; the mud ox knows how to make a lion's roar. Today the Dharma year has come to full completion: having seized the nostrils, one has lost the mouth. Taking Great Perfect Awakening as the saṅghārāma, seven times seven is as before forty-nine."

6.23

Ascending the hall, [the Master] said: "When the autumn river is clear and shallow, / White dew mingles with the misty island. / Excellent indeed is Avalokiteśvara, / Plunging the whole body into the overgrown grass! / In the overgrown grass, no need to search. / Why is it like this? / Not recognizing elder brother's wife, / She turns out to be sister-in-law after all!"

6.24

Ascending the hall, [the Master] said: "Beyond the gate spring is half gone, yet the mountain room knows nothing of it; pitiable is the staff, sprouting branches in secret on its own." Thereupon he took up his staff and said: "This is the staff—which is the branch that sprouts?" Throwing it down, he said: "It comes straight down; do not let your eyes be filled with discharge!"

6.25

Ascending the hall, [the Master] cited: "Qianfeng instructed the assembly, saying: 'When one thing is brought up, a second must not be brought up; let one move slip by, and one falls into the secondary.' Yunmen came out from the assembly and said: 'Yesterday someone came from Tiantai and went instead to Jingshan.' Qianfeng thereupon called to the karmadāna, saying: 'Tomorrow there must be no general labor.'"
The Master said: "Qianfeng washed his face and touched his nose; Yunmen ate his rice and bit on sand. The two suddenly met—turns out they were old enemies after all! Even though it is like this, only the Old Barbarian is permitted to know; the Old Barbarian is not permitted to understand."

6.26

Ascending the hall, [the Master] said: "'Falling down is not another thing; all crisscrossing movements are not dust. The mountains, rivers, and great earth completely manifest the body of the Dharma King.'" Abruptly taking up his staff, he struck it once and said: "This is the staff; which is the body of the Dharma King?" Raising it up again, he said: "This is the body of the Dharma King; which is the staff?" Thereupon he threw it down and said: "Since it has already fallen down and is not another thing, what after all is it? It is already putting a head on top of a head!" He gave a shout and said: "What more is it?"

6.27

Ascending the hall, [the Master] said: "Today is the first day of the tenth month; for you I calculate the count once more. Two lots of five hundred coins are originally one string. People with eyes in the crown of their heads, remember this gong'an!"

6.28

When the present Emperor was residing in the Jian Mansion, he dispatched an inner guest master to enter the mountain to make offerings to the arhats, pray for the sovereign's longevity, and request an ascension to the high seat. A monk asked: "Maitreya Buddha, who is to descend and be born in the future, manifests heaven and earth on the tip of a single hair. The present World-Honoured One of Immeasurable Life's great radiance universally illuminates worlds numerous as the sands of the Ganges. Tiantai's five hundred arhats respond to conditions and accord with spiritual promptings, leaving nothing unreached. For an old adept atop the peak of Twin Jingshan, beyond all expedient means, how do you speak?" The Master said: "Buddhas of the present and the future all share the same name." The monk asked further: "If so, then throughout the human world and the heavens, none do not take refuge." The Master said: "A lion within a lion's cave; sandalwood within a sandalwood forest." The monk asked further: "It can truly be said, 'These phenomena abide in phenomenal positions; worldly characteristics abide eternally.'" The Master said: "The tip of the banner pole looks up to the lotus heart." The monk asked further: "Right at such a moment, I wonder whose family's wind and moon this is?" The Master said: "These phenomena abide in phenomenal positions; worldly characteristics abide eternally." The monk asked further: "How is it on the Venerable's part?" The Master said: "Gods, humans, and all classes of living beings all receive the power of this grace." The monk asked further: "If so, then one body has something to rely upon, and heaven and earth are vast; myriad matters are free of anxiety, and the sun and moon are high." The Master said: "When the dragon finds water, its spirit increases; when the tiger encounters mountain colours, its fierce awe grows." The monk asked further: "The edge of the path reaching here, one can only let the troops turn with the seal and the commander proceed following the tally." The Master said: "A clever patch-robed monk turns at a single nudge." The monk asked further: "Only when a man returns to the great state does he know honour; when water reaches the Xiao and the Xiang, it is equally clear." The Master said: "Marked." The monk asked further: "Just as it is said in the teachings: 'Gods and humans attaining the Way take this as witness; the Three Jewels thereupon appear in the world. Saving all living beings with this wondrous Dharma, once received, they never regress and are constantly tranquil.' What is the wondrous Dharma?" The Master said: "Cast in raw iron, forged of solid steel." The monk asked further: "Relying solely on this true report, jade leaves and golden branches will see ten thousand times ten thousand springs." The Master said: "The stars in heaven all bow to the North; no waters in the human realm do not flow to the east." The monk bowed and said: "Who would not speak thus?" The Master then said: "If you wish to know the meaning of buddha-nature, you must observe the seasonal causes and conditions. When the time comes, its principle manifests of itself. I venture to ask the great assembly: What is the principle that manifests of itself?" Raising his fly-whisk, he said: "Do you still see it?" Striking the meditation bed again, he said: "Do you still hear it? What is that which clearly hears and sees? If you can take it up right here, the imperial grace and the Buddha's grace will both be fully repaid at once. If not, Jingshan will go on entangling with vines." He raised the fly-whisk again and said: "Look! Look! The World-Honoured One of Immeasurable Life, on the tip of Jingshan's fly-whisk, emits a great radiance, illuminating worlds as numerous as the dust motes of inexpressible, inexpressible, and again inexpressible buddha-lands. Within those worlds, he turns the great wheel of the Dharma and performs boundless and vast great buddha-work. Among them, whether common or sage, right or wrong, grass or tree, sentient or insentient, those who encounter this light all attain unsurpassed, complete, and perfect enlightenment. Therefore, all buddhas obtain it here and are endowed with the knowledge of all modes; all great bodhisattvas obtain it here and accomplish the pāramitās; pratyekabuddhas and solitary realizers obtain it here, emerge in eras without buddhas, and manifest supernatural powers and radiance; the assembly of śrāvakas and the five hundred arhats invited last night obtain it here, attain the eight liberations, and possess the six supernatural powers; gods and humans obtain it here and increase the ten virtuous deeds; asuras obtain it here and eliminate their arrogance; hells obtain it here and instantly transcend the ten stages; hungry ghosts, animals, and all sentient beings of the four modes of birth and nine categories obtain it here, each gaining benefit according to their capacity. After the World-Honoured One of Immeasurable Life emitted the great radiance and performed all the buddha-works, he then consecrated the crown of the World-Honoured One Maitreya with the waters of the four great oceans, bestowing upon him the prediction of anuttarā-samyak-saṃbodhi, to perform great buddha-work as the next in succession. The World-Honoured One of Immeasurable Life possesses such supernatural powers, such sovereign ease, and such majestic spirit. Arriving here, is there anyone who knows the grace and repays the grace? If there is, come forth and meet with Jingshan, and I will verify it for you. If not, listen to a gāthā:
'The person of utmost reach in the dharmadhātus of the ten directions is the mouth,
And all that exists in the dharmadhātu is his tongue.
Relying solely on this mouth and tongue,
I pray for my sovereign's longevity without cessation.
For hundreds of millions of years the source of blessings pours forth,
Vast like the sea, never exhausted.
Within the lion's cave a lion cub is born;
A phoenix will surely emerge from the cave of Mount Dan.
Becoming an auspicious omen, it spreads throughout the nine realms;
Grasses, trees, insects, and worms are all joyful.
I bow my head to this inconceivable event,
Compared to the multitude of stars bowing to the bright moon.
Therefore I now proclaim this wondrous gāthā,
Spoken truly within the paramārtha.'"

6.29

At the request of Office Supervisor Yu, the Master ascended the high seat: "Parted for twenty years, suddenly we meet again; like refined gold smelted a hundred times, from beginning to end its colour does not change. Requesting me to turn the wheel of the Dharma, increasing your bodhi vow, directly cutting off wavering doubts, you will realize your original face."

6.30

Ascending the high seat, the Master brought up: "Venerable Yuantong Xiu instructed the assembly, saying: 'Sitting coldly at Shaolin for nine years, he was stubbornly seen through by Shenguang. Nowadays jade and stone are hard to distinguish; one can only wrap it in hemp and paper. This one, that one, yet another one—if one is a clear-eyed person, what need to explain it through again?'" The Master said: "Today Jingshan cannot avoid tacking a dog's tail onto sable, but there is still a little something. The old barbarian blundered into speech for nine years; what a pity he let him off at that time, causing the silent illumination gang to sit long years in a ghost cave. This one, that one, yet another one—though I instruct with earnest words, it is still like the wind passing through the tree tops."

6.31

Ascending the high seat for the start of the summer retreat: "Once a year loosened, once a year tied. It is merely this matter; what need for further words? Without many words, stepping on a steelyard weight, it is hard as iron."

6.32

Recorded Sayings of Chan Master Dahui Pujue on His Second Residence at Nengren Chan Monastery on Jingshan, Fascicle Six

6.33

Stūpa Inscription of Chan Master Dahui Pujue

6.34

Composed by Junior Preceptor, Military Commissioner of Baoxin Commandery, Commissioner of Liquan Abbey, and Duke of Wei State, Zhang Jun

6.35

On the tenth day of the eighth month of the first year of Longxing, Chan Master Dahui Zonggao manifested quiescence at the Hall of the Bright Moon on Jingshan. When the Emperor heard of it, he sighed with regret. By imperial decree, the Hall of the Bright Moon was designated the Miaoxi Hermitage, the posthumous title 'Pujue' was conferred, and the stūpa was named 'Baoguang' to bestow honour and glory upon him. His disciples buried the Master's complete body behind the hermitage, and sent Liaoxian to request an inscription. Prior to this, when His Majesty was Prince of Pu'an Commandery, he heard the Master's fame and once sent an inner supervisor to Jingshan to call upon the Master. The Master composed a gāthā to present to His Majesty, and His Majesty was greatly pleased with it. When residing in the Jian Mansion, he again sent an inner guest master to invite the Master to preach the Dharma for the assembly in the mountains, personally wrote the large characters 'Miaoxi Hermitage', and composed a portrait praise to send to the Master. Two years later, when His Majesty ascended the throne, he first conferred the title 'Chan Master Dahui'. In the following year, he again retrieved the imperial calligraphy previously bestowed and stamped it with the imperial seal, showing ever greater favour and honour; yet the Master passed away. Respectfully I reflect that the sovereign lord is divinely sagacious and heroically martial, endowed with talents that appear once in an age, yet he bestowed his regard on a recluse beyond the mundane world like this! For the Master, within the Buddhist tradition, was what is called pre-eminently outstanding in his time; his sincerity touched and resonated, obtained from heavenly principle. For this reason, he moved the imperial heart above, and the sovereign's affectionate recognition was extraordinary. Ah, how magnificent! Since ancient times, sages and worthies have taken the transmission of the mind as their learning; sincerity and clarity unite as one substance, and transformative changes arise from it. The teachings of the West point to the emptiness of mind as the ultimate liberation; this is because they grasp the One without seeing its functions, and their key point of awakening and entry perhaps approaches what those who fully realize nature do. In later generations, the three lineages ran parallel; the authentic transmission of Linji was acclaimed for gaining the right men—transcending sound and dust, not establishing a single dharma, its source direct and straightforward, taking verification as the utmost. Shining brightly and shaking with thunder, rolling up and unfurling without hindrance, like a lion's cub playing at sovereign ease and obtaining great fearlessness, this certainly cannot be known by wisdom or discerned by consciousness. Linji's transmission passed down for six generations to Yangqi; two generations after Yangqi, Chan Master Yuanwu Keqin received the Dharma from Wuzu Fayan and was favoured by two courts; his way flourished greatly. The Master was truly the successor of Yuanwu, making it shine even more brightly.

6.36

The Master's taboo name was Zonggao; he was a native of Ningguo in Xuanzhou, surnamed Xi. At seventeen he became a monk. Not wishing to remain in his native district, he followed masters of the sūtras and treatises, and then set out wandering in all four directions. At first he associated with various senior masters of the Caodong lineage; having grasped their teachings, he sighed and said: 'Is this truly the intention of the buddhas and patriarchs?' Leaving them, he went to visit Zhantang Wenzhun. Zhantang recognized the Master's caliber at a glance, and after some time told him: 'Your discussions and expositions are entirely fluent and unimpeded, yet they are not quite sufficient to withstand birth and death. I am now gravely ill; in the future, if you see Chuanqin, he will surely be able to settle your affair.' 'Qin' was Master Yuanwu. When Zhantang died, the Master visited Grand Councilor Lord Zhang Wujin to request a stūpa epitaph for Zhantang. Lord Wujin's threshold was the highest under heaven, and he rarely granted audiences to scholars; yet at a single word with the Master, they bonded in accord. He immediately had a bed brought down [to host him], conversing with him morning and evening. He named his hermitage Miaoxi ('Wondrous Joy') and gave him the courtesy name Tanrui. Moreover, he said to him: 'You must see Master Yuanwu; I shall assist your journey.' Thereupon he sent luggage and supplies for him to travel to the capital, where he met Qin at Tianning. One day Qin ascended the hall; the Master had an unobstructed spiritual awakening and reported it to Qin. Qin said: 'Not yet. Although you have attained something, the Great Dharma is not yet clear to you.' Another day, Qin brought up Venerable Wuzu Fayan's words on 'being and non-being,' and right then at his words the Master attained the dharma of great ease and peace. Qin clapped his hands and said: 'Now do you know that I did not deceive you!' From this point on, he operated freely and boldly, without any doubt in his mind. He expounded his teaching widely, like the grand eloquence of Su Qin and Zhang Yi, or the military strategy of Sunzi and Wuzi, like pouring water from a roof tile or rolling a round boulder down a thousand-fathom cliff. The senior masters tucked in their lapels [in reverence], none able to withstand his edge. At that time, worthy gentlemen and high officials often vied to associate with him. He was especially esteemed by Vice Director of the Right Lord Lü Shuntu, who petitioned to bestow upon him the purple robe and the title Great Master Fori. When the Jurchen turmoil occurred, their chieftain wished to capture ten Chan monks, and the Master was among those chosen; subsequently, however, he was spared, seemingly as though assisted by unseen forces. Crossing the river southward, Yuanwu was just then presiding over the assembly at Yunju and ordered the Master to take the first seat to deliver the Way to the assembly; his renown flourished. Later he took his leave, went into Mount Yunju, and dwelt at Old Yunmen, where students gathered like clouds. Again fleeing the unrest, he escaped to Hunan, crossed Jiangyou, and entered Fujian, building a hermitage at Yangyu in Changle. At that time only fifty-three people followed him; in less than fifty days, thirteen attained the dharma—something unprecedented prior to this. Later they all stood out independently. He first responded to the invitation of Supervising Secretary Lord Jiang Shaoming to reside at the Yunmen Hermitage on Xiaoxi. When I, Zhang Jun, was in Shu, Qin had personally entrusted the Master to me, saying that he had truly attained the marrow of the Dharma. When I went to court, I consequently invited him to Jingshan in Lin'an. The flourish of the Dharma was foremost in that era: people travelled a hundred stages with calloused feet to rush there, fearing only to arrive late; they bowed at his gate, fearing only not to see him. It came to the point where there was no space to accommodate them, so a great pavilion for a thousand monks was opened to house them; in all, there were over two thousand. Those with whom he associated were all outstanding talents and famous ministers of the time, such as Vice Minister Lord Zhang Zishao, who was an intimate friend; and in the end, it was because of this that the Master met with misfortune. Those in power, fearing that he was criticizing them, disliked him. Stripped of his monastic robes and his ordination certificate burned, he was banished to Hengzhou, living in seclusion for ten years. He was then moved to Meizhou. Meizhou was a desolate land of miasmic pests, yet his disciples packed provisions and followed him, with no regrets even unto death. Ah, could this be so were it not that their hearts were truly conquered? After another five years, the Retired Emperor granted a special pardon to allow him to return; the following year his monk's robes were restored. Empty seats from all directions invited him, but generally he declined to take them. Finally, by imperial order, he resided at King Aśoka Monastery. The crowd gathered was vast, and food occasionally ran short; embankments and fields were constructed covering several thousand qing, and an imperial edict bestowed the name Prajñā upon the estate. After another two years, he moved back to Jingshan. When the Master resided on this mountain a second time, both clergy and laity admired and longed for him, as if seeing their own kin; though elderly, he never tired in the least of guiding later generations. He lived in Mingyue Hall for one year in total, until his end. About to manifest his passing, he personally wrote his final memorial, sent word bidding farewell to Right Minister Lord Tang, and also sent a letter to me, Zhang Jun. Liaoxian requested a verse, and the Master again took up the brush and wrote in large characters without the slightest disorder. Although the Master was a man beyond the mundane world, his devotion to sovereign and parents was earnest. Whenever matters of the times were touched upon, his love for his sovereign and anxiety for the times were evident in his expressions and tone; his discourses were extremely precise and correct. Later, coming from Jingshan to Moling, he saw me with tears falling and said: 'My late father unfortunately had no other heirs; my family is poor, so on what can they rely? I pray to receive an attendant-monk certificate; with your prestige, perhaps someone would be willing to accept it.' Moved to sorrow and sighing, I submitted a memorial that his clan younger brother Daoyuan attend to the ancestral sacrifices of the Master's parents. After he retired to Mingyue Hall, through the sweltering heat he ran to his native village, visited the tombs and repaired them; such was his devotion. Had he been one of our Confucians, would he not have been a celebrated scholar? And his study of Buddhism likewise stood out independently in the contemporary world; was he not an extraordinary hero? In the end he received honor and imperial favor, commemorated without end; truly he brought this about by himself. The imperial writings bestowed upon him were housed in a pavilion built at Miaoxi Hermitage, enduring together with this mountain.

6.37

The Master lived to the age of seventy-five, with fifty-eight summer retreats. Among the monks and laity who attained the dharma and achieved thorough awakening under the Master, there were no fewer than several tens of people, all of whom were renowned in their day. Dingsu, Siye, Miguang, Wuben, Shoujing, Daoqian, Zunpu, Zuyuan, and Chongmi passed away before the Master. Our Grand Lady of the State of Qin also once inquired of the Way under the Master.

6.38

Alas! I came to know the Master early on; our minds were silently in accord, unified even before speaking. Conversing and responding at ease, untiring until dawn—among human joys, what could equal this? I merely lamented that he was submerged in the mountain forests, so that his benefits were not broadly extended to people. However, viewing it from the perspective of the Way, how could one seek the Master within his physical bodily frame according to hiddenness or manifestation, going or coming? I truly knew the Master and ought to compose an inscription for him. The inscription says:

6.39

"Birth and death are one,
Not conceived, not spoken;
Penetratingly realized and fully awakened,
A single breath is a thousand kalpas.
Alas, what was the Master's concern?
Earnest loyalty and filial piety,
Wishing to guide the deluded throng
And bring them toward the correct teaching.
Laughing, mocking, raging, and scolding—
The work of the Buddha blazed brightly.
When emotion arises, wisdom is obstructed,
And doubt and slander burst forth.
Tianmu stands towering,
Unyielding through all antiquity;
O Master, your virtue and the Way
Stand equal with this mountain."

Linked texts (1)

大慧普覺禪師語錄 — Classical Chinese