人天眼目 6.138

6.138

The Song Jingde chuandeng [lu] only records that Tianhuang Wu succeeded Shitou, unaware that at the same time there were two Daowus: one succeeded Mazu and resided at Tianwang Monastery to the west of the city of Jingzhou; the other succeeded Shitou and resided at Tianhuang Monastery to the east of the city of Jingzhou. Successive examinations of the Nanyue stele written by Gui Deng of the Tang, Guifeng's Statement on the Doctrinal Principles in Reply to Chancellor Pei, and the stupa inscription for Mazu written by Quan Deyu all provide evidence. Later, the two stupa inscriptions by Qiu Xuansu and Fu Zai cited by Daguan Ying record it with even greater detail; about this there can be no doubt. However, in Qiu's inscription, Longtan Xin is made to succeed Tianwang Wu, and about this one cannot help but harbor doubt. I once examined the recorded sayings of Xuefeng: speaking to the King of Min, Xuefeng himself claimed to have attained the Way of former Deshan and Shitou. Furthermore, in the preface to the recorded sayings of National Teacher Yan of Gushan, Yan is also called a fifth-generation descendant of Shitou. These two works date from the Five Dynasties period, not far removed from Longtan; how could they have so hastily forgotten their own origin? Based on this, one knows that the one succeeded by Longtan Xin was Tianhuang Wu, not Tianwang Wu; this is the first proof. Furthermore, Longtan Xin's family lived in Tianhuang Lane east of the city of Jingzhou, making a living by selling cakes. Daily he would present ten cakes to the Venerable Tianhuang. Every time Tianhuang finished eating, he would always leave one cake, saying: 'I bestow this on you to provide shade for your descendants.' One day Xin thought to himself: 'The cakes were brought by me; why does he return one to me instead? Does it have another meaning?' Thereupon he approached and asked him. Tianhuang said: 'It was you who brought it; what fault is there in returning it to you?' Hearing this, Xin understood much of the profound import, and thereupon applied to leave household life. Tianhuang said: 'Formerly you honored (chong) merit and good fortune, and now you believe (xin) my words; you may be named Chongxin.' From then on he served him with diligence at his side. Based on this, one knows that the one succeeded by Longtan Xin was Tianhuang Wu, not Tianwang Wu; this is the second proof. Furthermore, one day Xin asked Tianhuang: 'Since my arrival, I have not received your instruction in the essentials of mind.' Tianhuang said: 'Since your arrival, I have never failed to instruct you in the essentials of mind.' Xin said: 'Where did you instruct me?' Tianhuang said: 'When you brought tea, I received it for you; when you served food, I accepted it for you; when you made obeisance, I bowed my head for you. Where was it not instructing you in the essentials of mind?' The Master lowered his head for a long time. Tianhuang said: 'If you see it, see it directly on the spot; deliberate thinking is immediately an error.' On the spot the Master had an awakening. He asked further: 'How should I preserve it?' Tianhuang said: 'Give rein to your nature and wander freely; accord with conditions and be unrestrained. Simply exhaust ordinary worldly mind; there is no other holy understanding.' Another day he asked: 'What is the matter transmitted from of old?' Tianhuang said: 'One cannot do without illuminating where you come from.' Xin said: 'How many people possess this eye?' Tianhuang said: 'Shallow grass is more abundant than tall reeds.' Based on this, one knows that the one succeeded by Longtan Xin was Tianhuang Wu, not Tianwang Wu; this is the third proof. Now that the proofs of these three passages are so manifest, why does Qiu Xuansu's stupa inscription uniquely differ by having Longtan succeed Tianwang? Upon examination, one realizes that this is clearly because later people falsely inserted Chongxin into Tianwang's stupa inscription to serve as grounds for sectarian dispute, nothing more. Otherwise, one would have to wipe out the texts evidenced in the preceding three passages with a single stroke of the brush before their theory could be established. Furthermore, Zhang Wujin once claimed: 'Yunmen's sharp dynamic resembles Linji; he should be a descendant of Mazu.' This is mere rustic prattle from east of Qi! From ancient times, those who received instruction from the same master and yet possessed completely distinct dynamics are many indeed; how must they all be identical? For instance, Yunmen and Fayan both came out of Xuefeng. If Yunmen should be assigned to Mazu, then should Fayan again be assigned to Shitou? The sharp dynamic of Danxia and Touzi was not inferior to that of Linji; Xingshan and Sansheng both lost their dynamic at Shishi; should Danxia, Touzi, and Shishi then again be altered to fall under Mazu? Furthermore, Nanquan and his disciples were all successors of Mazu, yet they did not use the stick and shout; Guishan and his disciples were all successors of Baizhang, yet they did not make a practice of isolated steepness; should they then be altered to fall under Shitou? Moreover, I once examined the complete recorded sayings of Xuefeng: his Chan possessed all manners and styles, vast and wide as oceanic waves. Hence his words sometimes resembled Linji, and sometimes resembled Caodong. His disciples, such as Xuansha, Changqing, Baofu, Gushan, Anguo, Qingjing, and others, were all like this. Even Yunmen, although his dynamic functioning was uniquely steep, in truth his words were not absolute and his dynamic did not provoke offense. Moreover, he successively studied with Caoshan, Shushan, Jiufeng, and Qianfeng; his words are all extant. Words such as 'three kinds of illness and two kinds of light' are entirely based on Qianfeng; this is especially obvious. How can it be said that because he was similar to Linji, he should be a successor under Mazu? It is certainly difficult to debate with the ignorant, but exalted and discerning persons can examine and know this. Therefore I have composed this to inform the wise of the world, hoping they will examine it with care. (See Yongjue wanlu.)