大慧普覺禪師宗門武庫 1.82

1.82

Chan Master Mingji Cheng of Xuanzhou called upon senior venerable masters far and wide, such as Langya, Xuedou, and Tianyi, serving them all and requesting the Dharma. When assuming an abbacy, he became the heir to Master Tan of Xingjiao. Tan was an heir of Langya; he later moved to Ruizhu in Taiping Prefecture and retired to the Western Hall. When our Master [Dahui] first wandered on pilgrimage, he followed him and sought instruction regarding Xuedou's picking up and commenting in verse on old cases. Cheng had him look into the cases, demanding that in all instances he see and speak for himself, without relying on anyone else's words. The Master thoroughly penetrated the subtle purport of the ancient sages, and Cheng once praised him to the assembly, saying, “Gao must be someone who has come again.”

He then traveled to Dayang in Yingzhou, where he met Head Monk Yuan, and then Dongshan's Master Wei and Head Monk Jian. Wei was the leader of the assembly in Furong's congregation, and Jian had been an attendant for over ten years. The Master associated under these three elders for a long time, completely acquiring the Caodong lineage's essentials; when it was transmitted and received, they all burned incense on their arms to signify that it was not bestowed lightly. The Master reflected to himself, “If Chan has transmissions, how could it be the Dharma of the Buddhas and Patriarchs' self-realization and self-awakening?” He cast it aside and relied upon Zhantang.

One day, Zhantang asked him, “Why is it that half your nostril is missing today?” He replied, “Under the gates of Baofeng.” Zhantang said, “Fabricating Chan monk!”

Another day, at the place where statues of the Ten Kings were being decorated, Zhantang asked, “What is this official's surname?” He replied, “His surname is Liang.” Zhantang stroked his own head with his hand and said, “How is it that the one surnamed Liang is missing a cap?” He replied, “Although he has no cap, his nostrils are somewhat recognizable.” Zhantang said, “Fabricating Chan monk!”

Another time while reading a sutra, Zhantang asked, “What sutra are you reading?” He replied, “The *Diamond Sutra*.” Zhantang said, “'This Dharma is equal, without high or low'—why then is Mount Yunju high and Mount Baofeng low?” He replied, “'This Dharma is equal, without high or low.'” Zhantang said, “You are acting like a sutra lecturer's servant.”

One day Zhantang asked, “Elder Gao, as for my Chan here, you understand it all at once; if asked to speak, you can speak it; if told to pick up old cases, write verses on old cases, give informal gatherings, or general discourses, you can do them all. It is only that one thing is not yet there; do you know it?” He replied, “What thing?” Zhantang said, “You are only lacking this one understanding—ha! If you do not obtain this one understanding, then when I speak with you in the abbot's quarters there is Chan, but the moment you leave the abbot's quarters it is gone; when you are awake and deliberating there is Chan, but the moment you fall asleep it is gone. If it is like this, how can you withstand birth and death?” He replied, “This is precisely my place of doubt.”

Later, when Zhantang was critically ill, [the Master] asked, “If the Master does not recover from this illness, whom should I rely upon so that I may resolve this great matter?” He replied, “There is a fellow from Ba named Qin [Foguo Keqin]; I do not know him personally either, but if you see him, you will surely be able to accomplish this matter. If you see him and cannot resolve it, then just go practice asceticism and come out in a future life to investigate Chan.”