人天眼目 4

English (machine translation) 4

Language: English

The master's posthumous name was Lingyou. He was a son of the Zhao clan of Changxi in Fuzhou. He attained the Dharma under Master Baizhang Hai. When he first arrived at Mount Dagui, he ate tree fruit and drank from the stream. After more than ten years, he finally obtained Chan Master Huiji of Yangshan. Together they revitalized their way; hence the various regions together called it the Guiyang lineage.

4.3

Three Kinds of Arising

4.4

The master said to Yangshan: 'I take mirror wisdom as the essential tenet, from which emerge three kinds of arising: namely, arising of conceptualization, arising of forms, and arising of the influx. The Śūraṅgama-sūtra says: "Conceptualizations and forms are dust; consciousness and passion are defilement. When both are far removed, then your Dharma eye will immediately be clear and bright. How could you not achieve supreme perception?" Arising of conceptualization is the thinking mind being disorderly. Arising of forms is the thought-of realm being clearly manifest. Subtle influxes are both dust and defilement. If they can be completely purified, only then is liberation attained.'

4.5

Later, a monk asked Chan Master Zhong of Shifo: 'What is the arising of conceptualization?' Zhong said: 'The hare gazing at the moon.' 'What is the arising of forms?' Zhong said: 'Mountains, rivers, and the great earth.' 'What is the arising of the influx?' Zhong said: 'Without interruption.'

4.6

Verse on the Arising of Conceptualization (Shifo)

4.7

Secretly proceeding in darkness, the world does not know; / Within this, already multiple paths are trodden. / Like the flickering flame of a lamp, agitated in vain; / Hurrying back, already it is too late.

4.8

Arising of Forms

4.9

Dharmas do not arise alone, but arise depending on the realm. / If a hair's breadth is not exhausted, it then looms lofty. / With a single turn of the light, one immediately returns; / Hearing the secluded bird, suddenly both eyes are clear.

4.10

Arising of the Influx

4.11

Dust after dust, sound and form are completely boundless, / Never departing from today's daily activities. / Lightly pulling open the golden lock and mysterious gate, / Returning to the old home, swift as the wind.

4.12

The Origin of the Circular Figures

4.13

The creation of circular figures began with State Preceptor Nanyang Huizhong, who transmitted them to his attendant Danyuan. Danyuan, receiving the prophecy, transmitted them to Yangshan; consequently, they were regarded as the style of the Guiyang lineage. Venerable Liang of Wufeng in Mingzhou once composed forty cases [on them], and Chan Master Mingjiao Qisong wrote a preface praising their excellence. Liang said: “In all, there are six names: the circular figure, the concealed dynamic, the ocean of meaning, the ocean of characters, the speech of intention, and the silent discourse.” Danyuan told Yangshan: “The State Preceptor received the circular figures of the six generations of patriarchs—ninety-seven in number—and bestowed them upon this old monk. When the State Preceptor was about to enter nirvāṇa, he further told me: ‘Thirty years after my passing, a novice will arrive from the south and greatly revitalize this Way. Transmit them in sequence; do not allow them to be cut off.’ Examining this prophecy, the matter rests upon your person. I now confer them upon you; you should honor and preserve them.” Having received them, Yangshan forthwith burned them. One day, Danyuan said to Yangshan again: “The circular figures transmitted earlier ought to be kept profoundly secret.” Yangshan said: “They have already been burned up.” Danyuan said: “These have been transmitted down by the patriarchs to this point; why burn them up?” Yangshan said: “At a single glance I already understood their meaning. Only when one can use them does it matter; one must not cling to the manuscript.” Danyuan said: “That may be well for you, but what about those who come after?” Yangshan said: “If the Master requires it, I will recopy a volume.” Yangshan thereupon recopied them and presented them to him, without a single error. One day, Danyuan ascended the hall. Yangshan stepped forward from the assembly, made the circle figure ○, raised it up with his hands in the posture of presenting it, and then stood with hands crossed. Danyuan showed him by crossing his two hands into fists. Yangshan took three steps forward and made a woman’s bow. Danyuan nodded, and Yangshan then made a full prostration. This is where circular figures originated.

4.14

The Concealed Dynamic

4.15

Yangshan personally received the ninety-seven kinds of circular figures at Danyuan’s place. Later, at Guishan’s place, through this circle figure ○ he attained sudden awakening. He later said: “How could the secret seal of all Buddhas permit speech?” He also said: “At Danyuan’s place I attained the essence; at Guishan’s place I attained the function.” This was called father and son harmonizing their dynamics; therefore there are these circular figures to examine and verify the reality. Drawing this figure [○@牛] indicates releasing intention. Drawing the figure [○@佛] indicates snatching intention. Drawing the figure [○@人] indicates consenting intention. Drawing the figure ○ indicates permitting another person an audience. Drawing the figure [○@(三*三)], dotting through it or crossing through it, throwing it down or raising it up—all these are temporal causes and conditions. As soon as there are circular figures, there are guest and host, killing and giving life, releasing and snatching, trap and eye, concealed and manifest, provisional and real. These are entering the marketplace with open hands, or in moments of leisure, master and disciple disputing and testing, exchanging sharp wits. What is solely valued is the person’s own great function appearing before them.

4.16

One day an Indian monk came to study. Yangshan drew the circle figure ○ on the ground and showed it to him. The monk came forward, added to it to make a figure, and then wiped it away with his foot. Yangshan opened both hands wide. The monk flicked his sleeves and departed.

4.17

Once, when Yangshan was sitting with his eyes closed, a monk quietly came and stood beside him. Yangshan opened his eyes, saw him, and forthwith drew the figure [○@水] on the ground, looking back to show it to the monk. The monk had no reply.

4.18

The Ocean of Meaning

4.19

While Yangshan was staying at Guanyin Temple in Hongzhou, sitting after porridge, a monk came and bowed. Yangshan took no notice. The monk asked Yangshan: “Do you recognize characters?” Yangshan said: “According to my capacity.” The monk then circled once to the right and said: “What character is this?” Yangshan wrote “十” (ten) on the ground in reply. The monk circled once to the left and said: “What character is this?” Yangshan then changed the “十” into a “卍” in reply. The monk again drew a circle figure ○ and lifted it with both hands, in the posture of an asura holding up the sun and moon, and said: “What character is this?” Yangshan drew the figure [○@卍] in response. The monk then made the posture of Rucika. Yangshan said: “Thus, thus! This is what all Buddhas protect and keep in mind. Since you are thus, I also am thus. Protect and preserve it well. Excellent, excellent! Go well.” The monk thereupon bowed in thanks and departed by flying up into space. At that time there was a postulant who, having seen this, five days later asked Yangshan. Yangshan said: “Did you see it?” The postulant said: “I saw him go out beyond the triple gate and depart by flying up into space.” Yangshan said: “This was an Indian arhat who came specifically to test my lineage's cardinal principle.” The postulant said: “Although I beheld these various samādhis, I do not distinguish their principle.” Yangshan said: “I will explain it to you in terms of meaning: these are eight kinds of samādhi. The ocean of awakening transformed into an ocean of meaning; their essence is identical, but their names are different. Yet this meaning combines cause and effect, the same time and different times; overall and particular, it is not separated from the body-concealing samādhi.”

4.20

Venerable Liaowu of Wuguan and Yangshan Establish Mysterious Questions and Mysterious Answers

4.21

This figure is called the figure of presenting the box to ask for the lid; it is also called the half-moon awaiting the full-moon figure. If someone asks with this figure, one adds another half-moon to answer it; this is called presenting the box to ask for the lid. The respondent covers the box with the lid; therefore it is said that the box and lid match, so as to manifest the full-moon figure. This is called the figure of embracing the jade to seek evaluation. If someone comes to ask with this figure, one writes a certain character within it in answer. This figure is called seeking a good evaluation; the respondent recognizes the jade and forthwith takes action. [○@ㄙ] This is called the figure of hooking in and asking for continuation. If someone comes to ask with this figure, one simply adds the character “亻” to the side of the “厶” character to answer it. This is the questioner hooking in and the respondent asking for continuation; thus it is called the figure of completing a precious vessel. [○@佛] This is called the figure of an already-completed precious vessel. If someone comes to ask with this figure, one simply writes the character “土” inside it to answer. [○@土] This is called the figure of the mysterious seal and mysterious principle. It stands uniquely detached, surpassing all the preceding figures, and is not subsumed under doctrinal intention. If one is a nimble fellow, it is conferred directly face-to-face; if one tries to deliberate, it is not seen. The Third Patriarch said: “A fraction of a millimeter’s difference is as vast as the distance between heaven and earth.” If one does not possess the correct eye, how could one discern this? It is like Ziqi listening to Boya’s zither, or like Deva understanding Nāgārjuna’s appearance; it is like a hen brooding over an egg, peck and tap occurring simultaneously. For the dull-witted and shallow, it is ultimately difficult to comprehend all at once; like the blind looking at color, they only turn into greater confusion.

4.22

Distinguishing the Eighth Consciousness

4.23

This is sentient beings: they all possess the six consciousnesses. Adding an empty consciousness is named the seventh consciousness. When consciousness is unobtainable, it is named the eighth consciousness. It is also called the eight princes, the eight liberations, and the eight great persons. Altogether there are four times eight, thirty-two marks. This is the mark of fruition, the wisdom of causes, and the merit of retribution; it is also called the eight consciousnesses. The two consciousnesses, the seventh and the eighth, are not separated from each other; therefore they come as the vanguard and leave as the rearguard, down to reminiscing on the past, clinging to conditions in the present, and pondering the future. With the three subtle, six coarse, five consciousnesses, six defilements, and the seventh consciousness, they distinguish that and this, right and wrong. The eighth, the ālayavijñāna, is called white and pure; fundamentally it has no blemish, no Buddha and no sentient beings, no you and no me. An ancient worthy said: “The ālaya is white and pure, fundamentally without delusion; / when the three subtle aspects differentiate, the six coarse appear. (The explanation of the three subtle and six coarse is found below under the seventh, manas, of the four wisdoms in the Miscellaneous Records of the Lineage.) / Eighty-four thousand [defilements] are produced from this; / throughout the trichiliocosm’s sandy realms one becomes an ordinary person. / The dream-mind's fetters were fundamentally non-existent; / how could the diseased eye's sky-flowers truly be real? / In the turn of a palm, the ten virtues are accomplished; / just as before, in the Red River one retrieves the dark pearl.” The eighth consciousness is also called the storehouse consciousness. If one is an awakened person, the sixth and seventh are transformed in the causal stage, and the fifth and eighth are perfected in the fruitional rank. The sixth consciousness transforms into the wondrous observing wisdom; reflecting back upon the eighth consciousness, it becomes the immovable wisdom. Being empty, without inside or outside, it is called the great round mirror wisdom, which is of one essence. The wisdom of equality of nature is their comprehensive designation. With the wondrous observing wisdom, one gathers the preceding six sense faculties, six sense objects, six consciousnesses, eighteen realms, down to the eighty-four thousand defilements, and transforms them into the wisdom of accomplishing actions; all return to the great round mirror wisdom, which is of one essence. The fifth consciousness is the memory-retaining consciousness; it transforms into the wisdom of accomplishing actions. The wisdom of accomplishing actions transforms into the wondrous observing wisdom. The wondrous observing wisdom transforms into the wisdom of equality of nature. The wisdom of equality of nature transforms into the great round mirror wisdom; they are of one essence. As for the masters of the Characteristics school, if someone questions which consciousness transforms: the transformation takes place in that very consciousness (one version reads: “if someone questions which consciousness is able to transform”). According to the Laṅkāvatāra Sūtra, the Buddha instructed Mahāmati: in the beginning, middle, and end of the night, always with the wondrous observing wisdom purify the manifesting flow, and let consciousness transform the six faculties into the wisdom of accomplishing actions. Just as when a hand turns palm upward, one should not ask where the downturned hand is, and just as when ice becomes water there is no sudden difference, therefore it is said: “The defilements are identical to bodhi.” Relying on the Treatise on the Hundred Dharmas and the Treatise on Consciousness-Only, one should only grasp their meaning and not cling to words and phrases. The verse by the Great Master the Sixth Patriarch says: “The great round mirror wisdom’s nature is pure; / in the wisdom of equality of nature, the mind has no sickness. / The wondrous observing wisdom sees without effort; / the wisdom of accomplishing actions is identical to the round mirror. / Five and eight, six and seven, transform in fruition and cause; / it is only transforming their names, with no substantial nature. / If at the place of transformation one retains no affection, / in the midst of myriad activities one perpetually abides in the nāga samādhi.” (Six is wondrous, seven is equal, transforming on the causal ground; five accomplishes, eight is great, perfected in the fruit.)

4.24

Yangshan’s Dharma-Transmission Verse at the Verge of Passing

4.25

One, two, two, three sons;
Level the eyes and look up again.
Two mouths without a single tongue—
This is my lineage's cardinal principle.

4.26

Four Odes by Longtan Zhiyan

4.27

One, two, two, three sons;
From the character [○@牛] “ox”, a fresh breeze arises.
When [○@佛] Buddha comes, testing does not succeed;
[○@人] Person contends for discipline and order.

4.28

Level the eyes and look up again;
Descendants still have differences.
Without discerning this clue,
Upon stepping out the gate all lose their profit.

4.29

Two mouths without a single tongue;
Cease, cease, no need to speak!
When the monk from India arrives,
A land-tortoise is called a snapping turtle.

4.30

This is my lineage's cardinal principle;
Raising the voice: “Luo-luo-li!”
Mirror wisdom transcends the three lifetimes;
Blowing until the great wind ceases.

4.31

Three Kinds of Dīpaṃkara [Lighting the Lamp]

4.32

The three kinds of Dīpaṃkara are found in the Recorded Sayings of Caoshan; they are not Yangshan’s words. Caoshan said: “Before Dīpaṃkara [lighting the lamp], there are two kinds: one is not yet knowing there is It, which is like milk akin to blood; the other is knowing there is It, like when intention has not yet sprouted and one first attains the fundamental thing. This is called before lighting the lamp. A further kind is knowing there is It, but speech coming and going, right and wrong, sound and form also do not pertain to true illumination and function, nor do they obtain prophecy; like milk akin to blood, this is an affair on the leaking and losing side. This is called after lighting the lamp. Only when the affairs of the three times are completely ended, outer and inner emotions forgotten, and uninterrupted continuity is attained—this first attains true lighting of the lamp, which is called obtaining prophecy.” (This explanation appears in the Zuting shiyuan. Since it was previously included in the Guiyang lineage, there is no desire to relocate it.)

4.33

Odes by an Ancient Worthy

4.34

Understanding and practice distinct, the pearl rolls on the tray;
Unable to break through, how many difficulties!
Like water poured into a vase without spillage,
The scenery across the ocean is viewed with a cold eye.
(Before lighting the lamp.)

4.35

Not seeing the bright pearl, it does not roll on the tray;
On a fine day and quiet night, boundless blackness.
Past and present, across ten realms of time, neither increase nor decrease;
Pick up the ox’s head and place it on its tail!
(Proper lighting of the lamp.)

4.36

Clear at the point of asking, intimate at the point of answering;
In every dust particle and every realm, one always meets the lord.
A single cry of the yellow bird beyond the green mountain
Occupies all the scenery and acts as the host.
(After lighting the lamp.)

4.37

Sayings on the Three Illuminations (Xiangyan)

4.38

Conceiving a thought or opening the mouth is separated by mountains and rivers;
Remaining silent without words is also rebuked.
Unfolding, it is boundless and endless;
Rolling up, tracks severed, it is already too much.
(Original Illumination.)

4.39

Immovable and such-like, the myriad affairs cease;
The clear pool to its very bottom has never flowed.
Right within this, mindfulness continues uninterrupted;
The moon is bright in the center of the sky, clouds and mists cleared away.
(Silent Illumination.)

4.40

Within the four deportments there is never any shortfall;
From antiquity to the present, fundamentally without interruption.
Hell and heaven undergo no change;
Spring returns, and the willows are as green as silk.
(Constant Illumination.)

4.41

The Guiyang House Style

4.42

As for the Guiyang lineage: the father is kind and the son is filial; the superior commands and the subordinate obeys. When you wish to serve rice, I immediately hand you soup; when you wish to cross the river, I immediately punt the boat. Seeing smoke beyond the mountain, one immediately knows there is fire; seeing horns beyond the wall, one immediately knows there is an ox. One day Guishan held a communal tea-picking. Then he said to Yangshan, "All day long I only hear your voice, but do not see your form." Yangshan shook the tea tree. Guishan said, "You only attain its function, but do not attain its essence." Yangshan said, "What about you, Venerable Monk?" The Master remained silent for a long time. Yangshan said, "The Venerable Monk only attains its essence, but does not attain its function." Guishan said, "I release you from thirty blows." Continuing down to Yangshan crossing the water, Xiangyan serving tea, pushing over the wooden pillow, spreading the sitting mat, plunging the spade and standing still, or lifting the spade and walking—in general, the style of the Guiyang lineage, bringing forth conditions as instant function, forgetting calculation and attaining essence, does not go beyond this. Do you wish to see Guiyang? / When the moon sets, the deep pool has no shadow; / when clouds arise, the mountain has clothing.

4.43

Essential Instructions (by Shantang Chun)

4.44

In Jiangxi, Gui[shan] and Yang[shan] deeply investigated this lineage. Merely because the ash and fire were poked open, the burning firewood was immediately revealed. The water jar was kicked over, and Guishan was won over. He made the ground function at the moment of emerging from the well; he aroused the great dynamic at the time of shaking the gate. Plunging down the spade does not prevent the number of people from being clearly distinct; pushing out the pillow is precisely deploying the matter on the blade of a sword. It possesses phrases of steep precipices and contains the dynamic that traps tigers. The Great Chan Buddha and the four rattan canes caused the commands to be executed with authority. The Nirvāṇa Sūtra is completely the preaching of Māra; what is valued is the discernment of your eyes. Secretly tallying with the dynamic wheel, harmoniously blending circumstances and expressions. Within the circular figures, what is valued is the singing and harmonizing together; at the place of divining dreams, it surpasses Śāriputra's spiritual penetrations. Writing characters under the ribs, yet his horns tower loftily; testing people in the room, yet the lion's waist breaks. Departing from the four propositions and cutting off the hundred negations, with a single mallet stroke it is pulverized. Having two mouths yet without a single tongue, the nine-curved pearl is threaded through. Meeting the dynamic, one must discern the lineage's principles; for the sake of others, he often fell into the weeds. His Way has been transmitted for a thousand ages, his fame shaking the two mountains. Although the branch lineages have dispersed, who sees that the true dynamic is still solemn and present? This is the lineage style of Guiyang.

4.45

Verse on the Cardinal Principles of the Lineages by an Ancient Worthy

4.46

Selling gold must meet one who buys gold; / bargaining over high or low is never intimate. / Two red threads pierce the oceans and mountains; / myriad acres of clear lake soak in the stars. / In the dish of concealment and manifestation, the jade pillow is tossed; / on the mat of the square and round, the dust of calculation is brushed away. / The heavenly pivot is turned, shifting the portal; / who is willing to swallow their voice and exit Great Qin? (One version reads: only swallowing one's voice is wrong.)

4.47

The Fayan Lineage

4.48

The Master's taboo name was Wenyi, a son of the Lu family of Yuhang. He attained the Dharma from Chan Master Luohan Chen of Zhangzhou. At first he resided at Chongshou in Fuzhou, and later resided at Qingliang in Jiankang. He greatly revitalized the Way of Xuefeng and Xuansha. After he showed nirvāṇa, the Latter Lord Li bestowed the posthumous title 'Chan Master of the Great Dharma Eye' [Da Fayan].

4.49

A single drop of water from the Cao source; not staying according to rank. The remarkable tiger of our lineage: what kind of person can untie the golden bell under its chin? The three realms are mind-only; the myriad phenomena are consciousness-only. These are the cardinal principles of the lineages established by Fayan.

4.50

The Meaning of the Six Characteristics of the Huayan

4.51

These six characteristics gather everything together upon bringing up one. On each and every phenomenon, there are these six meanings. In the sūtra, they are explained for bodhisattvas of the First Ground.

4.52

Verse on the Meaning of the Six Characteristics

4.53

In the meaning of the six characteristics of the Huayan, / within identity there is still difference. / If difference were different from identity, / it would be entirely unlike the intent of all Buddhas. / In the intent of all Buddhas regarding universality and particularity, / how could there ever be identity and difference? / When entering concentration within a man's body, / within a woman's body no intention is retained. / Without retaining intention among the myriad phenomena, / clearly there is neither principle nor phenomena.

4.54

Discourse on the Meaning of the Six Characteristics of the Huayan

4.55

If one ultimately wishes to avoid the heterodox views of annihilationism and eternalism, one must understand the gateway of the meaning of the six characteristics of the Huayan. Then one can abide in phenomena while engaging in activity, naturally forgetting subject and object, according with conditions in motion and stillness without obstructing existence and non-existence, possessing the great dhāraṇī, and ultimately being without fault. The meaning of these six characteristics discerns worldly phenomena as autonomous and unimpeded, manifested correctly by conditions, based on the principle of non-differentiation. If one perceives it skillfully, one will understand the gate of the dhāraṇī and not fall into various views. One must not discard one and grasp one, but establish both and forget both. While universality is simultaneous, manifold proliferation does not exist; though each possesses particularity, dark quiescence is not non-existent. It cannot be known with mind, nor can it be understood without mind. Investigating within the Dharma-realm, there is no text of universality and particularity; approaching the ocean of fruition, the principles of integration and disintegration are severed. Now, relying on the gate of cause and wisdom-illumination, an ancient worthy briefly used a metaphor. As for the six characteristics: first is universality, second is particularity, third is identity, fourth is difference, fifth is integration, and sixth is disintegration. Universality: for example, a single house is universality; the rafters and the like are particularity. The rafters and other conditions harmoniously combine to make a house, not opposing one another and not making another object, hence named identity. The rafters and other conditions, mutually viewed from one another, each being not identical, is named difference. The rafters and other conditions, one and many accomplishing each other, is named integration. The rafters and other conditions, each abiding in its own phenomenon, originally not acting, is hence named disintegration. Thus one knows that True Suchness, the One Mind, is universality, because it can encompass worldly and supramundane phenomena. In terms of encompassing all phenomena, it receives the name 'universality'; being able to produce various conditions constitutes the designation 'particularity'. Every single phenomenon being equal is identity; according with characteristics in inequality is called the gate of difference. Establishing circumstances is called integration; not moving from its own position is disintegration. Furthermore, it is said: first, universality is because one unites many virtues; second, particularity is because many virtues are not one; third, identity is because many meanings do not oppose one another; fourth, difference is because many meanings are not similar; fifth, integration is because of the conditioned arising of these various meanings; sixth, disintegration is because the various conditions each abide in their own nature and do not move. The above meanings of the six characteristics are the principles by which a bodhisattva on the First Ground contemplates and penetrates all worldly Dharma gates and can enter the Dharma-realm, not falling into the views of annihilationism and eternalism. If one inclines solely to particularity, one pursues stages of practice and deviates from the lineage; if one inclines solely to identity, one loses gradual cultivation and falls into quiescence. Therefore, every stage is precisely Buddha, the steps being distinct; through manifold tempering, the original position does not move. Thus identity and difference are both fulfilled, principle and phenomena do not err, cause and effect are not deficient, and delusion and awakening are completely distinct. If one wishes to discuss the great purpose, the six characteristics are still like crossing a river in a dream; if according to the authentic lineage, the ten grounds are like the tracks of birds in the sky. If according to complete cultivation, severing delusions and countering habitual propensities rely mutually on principle and practice; neither can be lacked. Therefore Mañjuśrī seals practice with principle, so the way of differentiation is not deficient; Samantabhadra unifies practice with principle, so the fundamental gate is not abandoned (see the Zongjing lu).

4.56

Verse on Conforming with the Spirit Upon Contact with Things

4.57

Diligently seeking is superior to accumulating merit; / when principle accords, one is the same as the ancients. / Where is the marvelous point of being the same? / The pine in the ravine and the northwest wind.

4.58

Demonstrating the Dynamic

4.59

I have one word, / in the heavens and among humans. / If you also do not understand it: / green waters and blue mountains.

4.60

Atop Vairocana's Crown

4.61

The One Reality cannot contain it; / the myriad kinds cannot encompass it. / A mosquito grows horns; / a loach climbs the dancing stage.

4.62

Before Kāśyapa's Gate

4.63

Face to face, it is grandly exposed; / the total dynamic is not concealed. / Planting it atop the temple flagpole: / the red sun rises over Fusang.

4.64

The Three Realms Are Mind-Only

4.65

The three realms are mind-only, the myriad phenomena clear; / plates, armlets, hairpins, and bracelets are all the same gold. / Reflecting on the steps, green grass naturally holds spring colors; / through the leaves, yellow orioles sing fine notes in vain.

4.66

The Myriad Phenomena Are Consciousness-Only

4.67

Never leaving the world to establish meritorious deeds, / the civilization of myriad states sees grass and trees in spring. / The rustic elder knows not the power of Yao and Shun; / rat-a-tat, he beats the drum to sacrifice to the river god.

4.68

Universality

4.69

Without moving an inch, one crosses sands of the Gaṅgā; / hell and heaven are blended into one family. / In the ranks of Buddhas and Patriarchs, all news is severed; / what harm is there in fully admiring the blossoms of Luoyang?

4.70

Lineage Style of State Preceptor Shao

4.71

The summit of Tongxuan Peak is not of the human realm. Outside the mind there is no Dharma; the eyes are filled with blue mountains.

4.72

State Preceptor Shao's Four Dispositions (Ancient Worthy, Baizhang Duan)

4.73

Hearing Hearing (Release)

4.74

In the secret chamber, the golden lock is opened; / strolling leisurely down through the pine gate. / Idly taking a holeless flute, / blowing out the phoenix roaming in the clouds (Ancient Worthy).

4.75

When the autumn river is clear and shallow, / the white egret blends with the misty islet. / How fine, Avalokiteśvara, / entering the wild weeds with the entire body (Baizhang).

4.76

Hearing Non-Hearing (Capture)

4.77

Ancient pines sway prajñā; / secluded birds twitter True Suchness. / Furthermore, there is a place to return to truth; / how could one dwell long in Chang'an?

4.78

Understanding speech does not depend on the tongue; / how could the ability to speak be sound? / Not knowing it is always manifest, / one insists on saying it waxes and wanes.

4.79

Non-Hearing Hearing (Bright)

4.80

The sun-bird's cries are choked; / the peach blossoms open their smiling faces. / Straw sandals and a green bamboo staff, / strolling back and forth by oneself all day.

4.81

Waves arising are originally water; / the nature of space accords with square and round. / Take away the square and round vessels, / and the monkey winnows money at night.

4.82

Non-Hearing Non-Hearing (Dark)

4.83

The night moon illuminates liver and gall; / the pine wind pierces the skull. / Cast off outside sound and form, / be sure not to trespass straight on.

4.84

Principle and phenomena are both forgotten; / who would dare to measure? / Complete and unbroken, / throughout the realm it was never hidden.

4.85

The House of Fayan

4.86

As for the Fayan lineage: arrow points meet head-on; phrase and intent accord with the dynamic. In the beginning, it appears gentle and steady; in the end, it arouses and inspires, gradually winning people's minds, eliminating emotional interpretations, harmonizing with the dynamic and according with things, banishing stagnation and polishing away dullness. The various dynamic conditions cannot be detailed exhaustively. Observing its general outline, the Fayan lineage style dispenses medicine according to the sickness, tailoring garments to fit the body, sweeping away emotional interpretations according to the person's capacity. Do you wish to see Fayan? / Where human sentiment is exhausted, traces are hard to retain; / when the family is ruined, let the four walls be bare.

4.87

Essential Instructions (by Shantang Chun)

4.88

Great Dharma Eye of Qingliang vigorously transformed the Stone City [Nanjing]. First clarifying Dizang's finger, he instantly perceived Xuansha's ancestor. Poking open the myriad forms or not poking open the myriad forms, prior to words his whole body is singularly revealed. Having a thread-end or not having a thread-end, within the phrase he has already manifested himself. Mind is empty and phenomena are understood; sentiment is exhausted and views are eliminated. Responding to dust motes and hairs, it is thoroughly clear; commanding the ocean of worlds, it is bright and pure. Skulls constantly dry up the world; nostrils brush against the ancestral style. Layer upon layer, the Flower Treasury mutually interpenetrates; each and every jewel in the net is perfectly lustrous. Down to the windblown branches and moonlit shoals revealing the true mind, the misty haze and clouded forests preaching the marvelous Dharma: matching and raising have standard measures, known only through realization. Extending through past and present, it is readily present; reaching from the sage to the ordinary, it is uniform. His voice spread overseas, his Way filled the realm; clearly verified before the eyes, the Stone City is still vividly present. This is the lineage style of Fayan.

4.89

Verse on the Cardinal Principles of the Lineages by an Ancient Worthy

4.90

A single point of the spiritual terrace shines through past and present; / towering and magnificent, do not hesitate. / Within the shadows of myriad phenomena, mutual exposure is allowed; / before the gates of sound and form, reciprocal involvement is deep. / In sweltering summer, clouds mock the thousand green peaks; / in fading autumn, the wind stirs ten thousand households' fulling blocks. / Unceasing and naturally so, without interruption; / drawing forth a lingering breeze, it refreshes the lapels even more.

4.91

Rentian yanmu, Fascicle Four (End)

Linked texts (1)

人天眼目 — Classical Chinese