禪林寶訓 3

English (machine translation) 3

Language: English

3.1

Recompiled by the śramaṇa Jingshan of Dongwu

When Master Xuetang Xing resided at Jianfu, one day he asked a newly arrived monk: "Where do you come from?" The monk said: "I come from Fuzhou." Xuetang said: "Did you see any good elders along the road?" The monk said: "Recently I passed through Xinzhou; Master Ben, the abbot of Boshan, though I have not paid homage to him in person, is a good elder." Xuetang said: "How do you know he is good?" The monk said: "Upon entering the monastery, the pathways were cleared and opened, the corridors and verandas were orderly and well-kept, the incense and lamps in the halls were never extinguished, the morning and evening bells and drums were clear and precise, the gruel and rice for the two meals were pure and clean, and the monks and postulants treated guests with propriety. By this I knew he was a good elder." Xuetang smiled and said: "Ben is indeed worthy, but you too possess the eye." He immediately reported these words to the prefect, Lord Wu Fupeng, saying: "The discussion upheld by this monk is quite similar to Fan Yanling's recommendation of Zhang Xiyan; and your lordship's worthiness is no less than that of Lord Zhang Zhongding. This old monk is advanced in years; I beg you to invite Ben to be the abbot, so that it may be a grand event for the monastic forest." Lord Wu was greatly pleased, and Ben was transferred to Jianfu that very day.

3.3

Xuetang said: "An embankment of gold a thousand li long collapses from an ant's mound; the beauty of white jade is broken by a flaw. How much more so the unsurpassed, wondrous Way, which is not merely an embankment of gold or white jade! And greed and anger are not merely an ant's mound or a flaw. The essential thing lies in the rectitude and prudence of one's aspiration, the vigor of one's practice, the firmness of one's adherence, and the perfection of one's cultivation. Only then can one benefit oneself and benefit others."

3.4

Xuetang said: "When I was at Longmen, Bing the Iron-Faced resided at Taiping. Someone said: 'Not long after Bing set out on his travels and left his home region, he heard that the temple where he was ordained was consumed by fire one night and reduced completely to ashes. When Bing received the letter, he threw it to the ground and said: "It merely disturbs one's mind!"'"

3.5

Xuetang said to Master Hui'an Guang: "When I was twenty years of age, I met the lay practitioner Jiandu, who said: 'If there is no master within, one cannot stand; if there is no rectitude without, one cannot act. These words should be put into practice throughout one's entire life; then the undertakings of sages and worthies will be complete.' I kept his words in mind: cultivating myself at home and studying the Way after leaving the household, even to leading the assembly by personal example, just as the balance-scale determines weight and the compass and carpenter's square form circles and squares. If one abandons this, then in every matter one loses the standard."

3.6

Xuetang said: "Whenever Gao'an faced the assembly, he would certainly say: 'In the assembly, one must know that there are discerning people.' I therefore asked him the reason. Gao'an said: 'Have you not seen Guishan say: "In your conduct, look to those of superior caliber; do not carelessly follow the vulgar and base"? My remaining free from sinking into the depths of foolishness while in the assembly all my life came entirely from these words. In a great crowd of people, the base are many and the discerning are few. The base are easy to become accustomed to, while the discerning are difficult to draw close to. If one can truly rouse one's aspiration among them, it is like one person contending against ten thousand; once the force of the habit of the vulgar and base is exhausted, one is truly an outstanding person of immeasurable capacity.' I put his words into practice throughout my life, and only then was I able not to fail my aspiration in leaving the household."

3.7

Xuetang said to Qie'an: "When managing affairs, one must weigh importance; before speaking, one must first deliberate. Strive to accord with the Middle Way, and do not allow bias or partiality. If things are done hastily and violently, there is rarely any success; even if one manages to accomplish it, it can never be entirely sound. Being among the assembly, I have thoroughly seen both benefits and ills: only the virtuous win people over through forbearance. I always hope that those of aspiration and ability in later generations will act with careful scrutiny; only then will it be of fine benefit. Lingyuan once said: 'When ordinary people reflect inwardly in everyday stillness, they can mostly understand; but when they become entangled in affairs and rush outward, they immediately disrupt harmony and lose the substance of the Dharma. If you truly wish to think of inheriting the responsibility of the buddhas and patriarchs and enlightening future generations, you cannot fail to constantly examine and rebuke yourself.'"

3.8

When Master Ying'an Hua resided at Mingguo, not a day passed without Xuetang visiting him. Some people privately discussed this. Xuetang said: "Nephew Hua as a person does not take pleasure in profit or approach fame; he does not praise beforehand and slander afterward; he does not flatter to curry favor or compromise unprincipledly; he does not use pleasing countenances or artful words. In addition, his seeing of the Way is clear, and his leaving or staying is carefree and detached. Such a one is rare among patch-robed monks; I naturally esteem him."

3.9

Xuetang said: "When a student's vital energy overcomes their aspiration, they become a petty person; when their aspiration overcomes their vital energy, they become an upright person. When an upright scholar's vital energy and aspiration are equal, they are a worthy or sage who has attained the Way. If someone is unyielding and perverse, not accepting admonition or reprimand, it is caused by vital energy. As for an upright scholar, even if forced to do what is not good, they would rather die than waver; this is caused by aspiration."

3.10

Xuetang said: "When Gao'an resided at Yunju, Puyun Yuan served as the head monk, Yicai Seng as the monastic scribe, Baiyang Shun as the director of the canon, Tong Wutou as the guest master, Xian Zhenmu as the karmadāna, Nephew Hua as the assistant director, and Nephew Yong as the prior. All of them possessed virtue and accomplishment. Nephew Yong was usually frugal and restrained, never burning the lamp oil of the permanent property of the saṃgha. Nephew Hua teased him on account of this, saying: 'When you become an elder in the future, your nostrils must be upright to succeed; how can you consider this to be achievement?' Nephew Yong did not reply. Although Nephew Yong treated himself frugally, he was very generous to others; receiving those who came from the four directions, he showed not the slightest trace of weariness. Gao'an saw this one day and said: 'The prior's intention is indeed rare, but you must still look after the permanent property of the saṃgha and not let it be neglected.' Nephew Yong said: 'On my part, a loss is a minor fault; but on the Master's part, honoring worthies and welcoming scholars with an ocean's capacity and a mountain's tolerance, without inquiring into minor details, is truly great virtue.' Gao'an simply smiled. Therefore, the monastic groves gave him the name "Yong of the Big Bowl."'"

3.11

Xuetang said: "When students do not know the direction of the Way, they seek out masters and friends to investigate and query it. A kalyāṇamitra cannot transform others by the Way alone, and therefore relies on students to assist and support them. For this reason, when there is a master of the Way and virtue presiding over a cāturdiśa, patch-robed monks of worthiness and wisdom are essential to bring the Dharma community to completion. This is like the tiger roaring and the wind blowing fiercely, or the dragon soaring and clouds gathering. Formerly, Mazu of Jiangxi manifested his great dynamic functioning on account of Baizhang and Nanquan; Shitou of Nanyue displayed his great wisdom and ability having obtained Yaoshan and Tianhuang. Therefore, meeting once in a thousand years, their discussions were without doubt—taking flight like a downy feather meeting the wind, or surging forth like a great fish released into a deep gorge; all was the momentum of nature. Consequently, they established monastic groves, achieved meritorious deeds, and enhanced the brilliance of the buddhas and patriarchs. When my late teacher resided at Longmen, he said to me one evening: 'Lacking virtue and accomplishment, I cannot cause patch-robed monks from the lakes and seas to return in vast numbers; in the end, I am ashamed before old Dongshan.' Having finished speaking, his tears flowed. I have often reflected on this: those who serve as teachers of others today are ten-thousandfold distant from the ancients."

3.12

Xuetang said: "When I was at Longmen, Lingyuan resided at Taiping, and the authorities troubled him with unreasonable demands. Lingyuan wrote in a letter to my late teacher: 'Acting uprightly allows one to practice the Way; to act in peril is impossible. Residing as abbot through crooked compromise is truly not my wish. It would be better to give free rein to my mind among the thousands of crags and myriad ravines, eating my fill of grass and grain each day to live out the rest of my life; what more should I yearn for?' In less than ten days, a call came from Huanglong, whereupon he seized the opportunity and returned to Jiangxi."

3.13

Xuetang said: "Lingyuan liked to make analogies for patch-robed monks, saying: 'The ancients had a saying: "It is like carving clay or wooden puppets. In making a wooden puppet, the ears and nose should first be large, and the mouth and eyes should first be small. If someone criticizes them, the large ears and nose can be made smaller, and the small mouth and eyes can be made larger. In making a clay puppet, the ears and nose should first be small, and the mouth and eyes should first be large. If someone criticizes them, the small ears and nose can be made larger, and the large mouth and eyes can be made smaller."' Now, though these words are small, they can illustrate what is great. When students face affairs and choose what to take or reject, if they do not tire of thinking thrice, they can become people of loyalty and generosity."

3.14

Xuetang said: "When Wan'an returned from escorting Gao'an across Tiantai, he said to me: 'There was the head monk Deguan, who concealed himself on Mount Jingxing for thirty years, his shadow never leaving the mountain. Lord Geng, an academician of the Longtu Hall, served as the prefect and specially sent for him to come to Rui'an. Deguan declined with a gāthā, saying:
"For thirty years alone I have shut my gate;
How could an official summons reach the green mountain?
Do not take the trifling affairs of the human world
To trade for my lifetime of leisure beneath the trees."
The emissary came a second time, but he never consented in the end. Lord Geng sighed and said: "He is of the ilk of Yinshan today!"' Wan'an said: 'There was an elder there who could remember his words, which were: "Not realizing the root of the Way, one is submerged in saṃsāra, generating mind upon encountering objects and moving thoughts according to emotions; with the heart of a wolf and the intent of a fox, one deceives people with flattering conduct; attaching to power, currying favor, chasing after fame, and seeking illicit gain; opposing truth and pursuing falsehood, turning away from enlightenment to merge with the dust. A person of the Way beneath the trees would never do this."' I said: 'Guan was indeed an extraordinary talent among monks.'"

3.15

Xuetang was born into a wealthy and noble family, yet he had no haughty manner. He conducted himself with frugality, and had an innate dislike for material possessions. While residing on Mount Wuju, a patch-robed monk presented him with an iron mirror. Xuetang said: 'The stream flows clear and bright, reflecting every strand of hair; why keep this?' In the end, he declined it.

3.16

Xuetang was benevolent, compassionate, loyal, and forgiving; he honored the worthy and respected the capable. Jests and vulgar speech rarely came from his mouth. He was neither precipitous nor prone to violent anger. As for accepting or declining [positions], he was exceedingly upright and pure. He once said: "When the ancients studied the Way, they were indifferent to external things and had no cravings, even to the point of forgetting status and position and casting aside sights and sounds; it seemed as if they could do so without effort. As for practitioners today, though they exhaust every contrivance, they still can do nothing about it. What is the reason for this? Their resolve is not steadfast, their focus is not singular, and they treat it as merely an ordinary matter." (Biographical Record)

3.17

Xuetang said: "When Sixin resided at Yunyan, he was fond of scolding in his chamber. The monks all looked up at the precipice and shrank back. Attendant Fang said: 'Now, being a kalyāṇamitra who practices the way of the buddhas and patriarchs and gives commands to humans and devas, one ought to look upon students as infants. Now you are unable to bestow heartfelt concern, extend nurturing kindness, or employ moderate teaching. Why treat them as enemies, scolding them whenever you see them? How could this be the mindset of a kalyāṇamitra?' Sixin grabbed his staff and drove him away, saying: 'With your understanding like this, in the future you will certainly flatter those of status, fawn upon the powerful, cheapen the Buddha Dharma, and deceive the ignorant rabble! I could not bear that; hence I spurred them on with harsh words—how could there be any other motive? I wish only for them to know shame, amend their faults, cherish aspiration without forgetting, and become good people in days to come!'" (Head Monk Cong's Recorded Hearings)

3.18

Sixin Xin Hechang said: "Xiu Yuantong once said, 'To be unable to rectify oneself and yet wish to rectify others is called a loss of virtue. To be unable to be reverent oneself and yet wish to show reverence to others is called a transgression against propriety.' Now, for a kalyāṇamitra to lose virtue and transgress against propriety—how can he leave a model for posterity?" (Letter to Lingyuan)

3.19

Sixin said to Chen Yingzhong: "If one wishes to seek the Great Way, one must first rectify one's mind. If there is the slightest anger, it cannot achieve its rectitude; if there is the slightest craving, it also cannot achieve its rectitude. Yet unless one is a sage or worthy responding to the world, how could one be without love and hate, joy and anger? One must simply not place them before oneself so as to harm one's rectitude—then it is achieved." (Extensive Record)

3.20

Sixin said: "Frugality and letting go are the most direct shortcuts to entering the Way. I often see students full of indignation in mind and eager to speak—who among them does not wish to follow in the footsteps of the ancients? Yet when observing their letting go and frugality, not one in ten thousand possesses them. It is just like the sons and younger brothers of common families who refuse to study and yet want to become officials. Even a child of three feet knows that they certainly cannot achieve it." (Extensive Record)

3.21

Sixin said to Zhantang: "Among students, those who possess talent, discernment, loyalty, trustworthiness, integrity, and righteousness are superior. Those whose talent may not be elevated, but who are cautious and magnanimous, are second. Those who perhaps harbor wickedness, wait to see which way the wind blows, and change according to the shift of power are true petty men. If they are placed before others, they will certainly ruin the monastic grove and defile the Dharma gate." (Veritable Record)

3.22

Sixin said to Caotang: "In the office of an abbot, the issuing of words and execution of affairs must above all be rooted in sincerity and trust. When words are sincere and trustworthy, their impact will certainly run deep. When words are not sincere and trustworthy, their impact will certainly be shallow. Insincere words and untrustworthy deeds—even ordinary commoners in daily life cannot bear to carry them out, fearing they will be despised by their fellow villagers. How much more so for the master of a monastic grove, who proclaims and transforms on behalf of the buddhas and patriarchs! If his words and deeds lack sincerity and trust, who among the monks of the lakes and seas will follow him?" (Veritable Record of Huanglong)

3.23

Sixin said: "Those who seek gain cannot be given the Way; those who seek the Way cannot be given gain. It is not that the ancients were incapable of combining them, but rather that the circumstances did not permit it. If gain and the Way were to proceed together, then merchants, butchers, wine-sellers, and street peddlers would all be able to seek it. Why would the ancients have had to abandon wealth and rank, forget fame and merit, reduce their minds to ashes, extinguish worldly knowledge, and live in empty mountains and vast marshes, drinking from streams and eating tree [fruits] until the end of their lives? If one insists that practicing both gain and the Way does not conflict, it is like holding a leaking goblet to pour water on a scorched caldron—in the end, nothing can be saved." (From a letter to Han Zicang)

3.24

Sixin said: "In the past, my late master Huitang traveled through Eastern Wu and saw Yuanzhao accepting the invitation to Jingci. The monastics and laypeople of Suzhou and Hangzhou contested endlessly over him. One side said, 'He is our master; why are you taking him away?' The other side said, 'He is now our master; what claim do you have on him?'" (One text appears in the Linjian lu)

3.25

When Sixin resided at Cuiyan, he heard that Juefan had been banished to the overseas regions and was passing through Nanchang. He invited him to the mountain, received and hosted him for successive days, and saw him off with generous gifts. Some said that Sixin was inconsistent in his joy and anger. Sixin said: 'Juefan is a monk of virtue. Formerly, I spoke severely to wear away his sharp corners. Now that he has encountered adversity, it is his allotted lot. I treat him according to the ordinary righteousness of the monastic grove.' Those with discernment said: 'Sixin had no partiality toward people, and therefore acted thus.'" (Recorded Hearings of Xishan)

3.26

Sixin said to Caotang: "My late master Huitang said: 'A person's tolerance and generosity are derived from their natural disposition. If one forces them with severity, it will certainly not last. If severity does not last, they will conversely be insulted and slighted by petty men. Yet crookedness and uprightness, goodness and evil, are also derived from natural disposition; none of them can be altered. Only the disposition of the average person easily ascends and easily descends, and can be followed and transformed.'" (Veritable Record)

3.27

Caotang Qing Hechang said: "A fire that blazes across the plain arises from tiny sparks; water that collapses a mountain leaks from a mere trickle. Now, when water is faint, a handful of earth can block it; but when it swells, it carries away trees and stones and submerges hills. When fire is faint, a ladle of water can extinguish it; but when it rages, it scorches cities and burns mountain forests. How is this any different from the water of drowning affection and the fire of wrath? When the ancients governed their minds, they guarded against thoughts before they were born and feelings before they arose; thus the effort expended was minimal, yet the achieved result was immense. When emotions and nature become confused, and love and hate clash, internally it harms one's own life, and externally it harms others. It becomes exceedingly perilous, beyond rescue." (Letter to Han Zicang)

3.28

Caotang said: "Being an abbot is nothing else: the essence lies in examining human feelings and fully understanding those above and below. When human feelings are examined, the inner and outer are in harmony; when communication between above and below is open, all affairs are properly managed. This is how an abbot maintains peace. If human feelings cannot be examined, and the sentiments below cannot reach above, then superiors and inferiors will clash, and all affairs will be contradictory. This is how an abbot falls into ruin. Should an abbot rely on his own clever endowment, be fond of clinging to biased views, and fail to comprehend the conditions of beings, discarding collective deliberation while prioritizing his own power, and setting aside public consensus while dispensing private favors, this will cause the path of promoting goodness to gradually narrow and the way of employing the multitude to decline further. Condemning what he has not seen or heard, and being complacent in what he is accustomed to and obscured by, yet wishing his abbacy to be great and passed down far into the future—this is like walking backward while seeking to move forward; in the end it can never be reached." (Letter to Shantang)

3.29

Caotang said: "For a practitioner to establish himself, he must be upright, so that people do not criticize him in secret. Once involved in contentious opinions, one will not be able to establish oneself for the rest of one's life. In the past, Attendant Ping of Taiyang was held in high esteem by the monastic grove for his learning in the Way. But because his mind was not upright, discerning people condemned him, leading him to face hardships all his life, with no place to turn even unto death. Yet how could this be true only for practitioners? The master of a region should be all the more reverent and cautious!" (Letter to a Certain Scribe)

3.30

Caotang said to Master Ru: "My late master Huitang said: 'In a great gathering of crowds, the worthy and the unworthy follow one another. Because the gate of teaching is vast, it does not allow for personal intimacy or distance within it. It depends solely on adding a bit of careful selection. If someone's talent and virtue meet the expectations of others, one must not distance them because of one's own anger. If someone's views are mediocre and loathed by the multitude, one must also not become intimate with them because of one's own fondness. In this way, the worthy will advance on their own, the unworthy will withdraw on their own, and the monastic grove will be at peace. If an abbot is fond of giving rein to his personal mind, relying solely on his own joy and anger to advance or demote people, then the worthy will keep silent, the unworthy will compete to advance, discipline will be thrown into disorder, and the monastic grove will be ruined. These two matters are truly the fundamental essence of being an abbot. If one can sincerely examine and put them into practice, then those nearby will be pleased and those far away will spread the word; what worry then that the Way will not be practiced, or that monks will not come in admiration?'" (Stone Inscription of Shushan)

3.31

Caotang said to Head Monk Kong: "Since the existence of monastic groves, none have matched Shitou, Mazu, Xuefeng, and Yunmen in the abundance of gathering talent. In modern times, there are only the two elders Huanglong and Wuzu. Truly, they were able to gather outstanding monks from all four quarters, releasing and employing them according to the depth of their capacity and their abilities. It is like riding in a light carriage drawn by a fine team of four horses, grasping all six reins and applying the whip, checking or loosing them at a mere glance—whither would they not reach?" (Extensive Record)

3.32

Caotang said: "Being an abbot is nothing else: the essence lies in caution and vigilance. As for the fault of listening partially and acting autocratically, if one does not prioritize preconceived notions, then the flattery, fawning, and pandering slander of petty men will have no way to confuse one. For the sentiments of the multitude are not uniform, and entirely impartial opinions are difficult to find. One must inspect their benefits and harms, examine their propriety, and only then act." (Veritable Record of Shushan)

3.33

Caotang said to Shantang: "Regarding affairs under Heaven, before right and wrong are clear, one cannot but be cautious; once right and wrong are clear, decide them according to reason. Decide without hesitation wherever the Way lies. In this way, treacherous flatterers cannot confuse you, and powerful arguments cannot sway you." (Recorded Hearings of Qingquan)

3.34

When Master Shantang Zhen at first declined the appointment to Caoshan, the commandery prefect sent an official letter urging him. Shantang declined it, saying: 'Rather than eating fine grain, chewing fat meats, and becoming a monk greedy for fame, it is better to wear grass clothing, eat tree fruits, and be a rustic recluse of the mountains.'" (Recorded Hearings of Hermitage Master Cai of Qingquan)

3.35

Shantang said: "Snakes and tigers are not the enemies of kites and hawks, yet why do kites and hawks shriek at them? It is because they have a divergent mind. Oxen and pigs are not the mounts of magpies, yet why do magpies alight and ride upon them? It is because they have no divergent mind. In the past, Zhaozhou visited a hermitage master just as he was putting out the meal for the beings. Zhou said, 'Why do the crows fly away when they see someone?' The hermitage master was baffled. He then took up the prior words and asked Zhaozhou. Zhaozhou replied, 'Because the intent to kill remains within me.' Therefore, he who suspects others will also be suspected by others; he who forgets things will also be forgotten by things. The ancients who made companions of snakes and tigers thoroughly penetrated this principle. Old Pang said, 'The iron ox is not afraid of the lion's roar; it is just like a wooden man looking at flowers and birds.' These words say it all." (Letter to Layman Zhou)

3.36

Shantang said: "In the method of governing subordinates, grace must not be excessive; if excessive, they will become arrogant. Authority must not be excessively severe; if severe, it will breed resentment. If one desires grace without arrogance and authority without resentment, grace must be bestowed on the meritorious and must not be improperly granted to people; authority must be applied to the guilty and must not indiscriminately reach the innocent. Therefore, though grace is generous, people will have no cause for arrogance; though authority is strict, people will have no cause for resentment. If merit is perhaps not worthy of praise yet the reward given is already lavish, or if guilt is not worthy of blame yet the punishment is extremely heavy, this will cause petty men to naturally give rise to arrogance and resentment." (Letter to Minister Zhang)

3.37

Shantang said: "The way of the buddhas and patriarchs is nothing other than attaining the mean; exceeding the mean leads to deviation and crookedness. The affairs of the world must not be pushed to extremes; pushing them to extremes leads to calamity and disorder. Among people past and present who were neither temperate nor cautious, many were brought to the brink of peril and ruin! Yet who is without fault? Only when worthy and eminent individuals amend them without begrudging it is it called praiseworthy." (Letter to Zhao Chaoran)

3.38

Shantang, together with Minister Han Zicang, Wan'an, Head Monk Yan, and Xian Zhenmu, took refuge from the troubles at Yunmen Hermitage. Lord Han asked Wan'an: “I heard recently that you were seized by the soldiers of Li Cheng. By what means did you manage to escape?” Wan'an replied: “Yesterday when I was bound in captivity, starving and freezing for days on end, I judged that I was certain to die. By chance a great snowfall buried the building, and the wall of the house where I was bound collapsed without apparent cause. That night, more than a hundred people fortunately escaped.” The Lord asked: “At the very moment you were held captive, how did you dismiss [the fear] from your mind?” Wan'an did not answer. The Lord questioned him again. Wan'an said: “What is there in this worth speaking of? We who study the Way take righteousness as our foundation; there is only death, so what is there to fear?” The Lord nodded at this. From this it is known that when our predecessors encountered worldly disasters, life, and death, all had their proper resolution (Zhenmu ji).

3.39

When Shantang retired from Baizhang, he said to Han Zicang: “Those in ancient times who advanced had virtue and mandate; therefore they set forth only upon three requests, and retired upon a single resignation. Those today who advance rely only on influence and force. One who knows when to advance and retreat without losing what is upright may be called worthy and farsighted” (Jiwen).

3.40

Shantang said to Ye'an: “An abbot must maintain an impartial mind in conducting affairs, and not insist that things come from himself to be considered right, while taking others to be wrong. Then likes and dislikes, agreements and disagreements will not arise in the mind, and the vapors of violence, arrogance, and perversity will have no avenue of entry” (Huan'an ji).

3.41

Shantang said: “Li Shanglao said: ‘Miaoxi's capacity and demeanor are poised and profound, and his integrity and righteousness surpass those of ordinary men. Tireless in his love of learning, he accompanied this old man at Baofeng for barely four or five years. If ten days passed without seeing me, he would unfailingly send someone to convey his regards. When my entire family fell ill with swellings, Miaoxi visited our home and personally brewed and cooked for us, observing the etiquette of a son or younger brother serving his father or elder brother. After he returned, Head Monk Yuan rebuked him; Miaoxi respectfully complied and accepted the instruction. Those who knew him recognized him as a great vessel.’ Zhantang once said: ‘Attendant Gao is a person who has returned to this world.’ This mountain monk regrets not having met him in time. When Zhantang passed away, Miaoxi blistered his feet walking a thousand li to visit Layman Wujin at Zhugong to request a stupa inscription. That Zhantang's final phase was bathed in radiance was entirely due to Miaoxi's efforts” (Rishe ji).

3.42

Upādhyāya Miaoxi Gao said: “Whenever Zhantang acquired a letter or calligraphy by a past worthy, he would unfailingly burn incense, unroll, and read it, or engrave it on stone, saying: ‘How could one bear to cast aside the flourishing virtue and fine reputation of the ancient sages?’ Such was his refined taste. Therefore, when he died he had not accumulated even ten pieces of gold; there were only the ink-writings of various worthies from the Tang and Song in barely two bamboo hampers. The monastics competed to bid for them, obtaining more than eighty strings of cash to assist with the cremation ceremony” (Ke'an ji).

3.43

Miaoxi said: “When Foxing resided at Daguishan, a postulant got into a brawl with a tenant farmer. Foxing wanted to punish the postulant. Zu Chaoran thereupon said: ‘If you give free rein to the tenant farmer to humiliate the postulant, you will not only lose the proper distinction of superior and inferior status, but I deeply fear that petty people will seize the occasion to be insolent and contemptuous, and affairs will no longer be carried out.’ Foxing did not heed him. Before long, an estate laborer indeed murdered a director of affairs” (Ke'an ji).

3.44

Miaoxi said: “Zu Chaoran resided at Yangshan. A tenant farmer stole grain belonging to the permanent property of the saṃgha. Chaoran had always disliked the tenant farmer and intended to dismiss him, ordering the storehouse postulant to write a confession for him. Wanting to protect the tenant farmer, the postulant perceived Chaoran's intention and forced the man to submit a departure petition instead, while sending him back to make an outcry, refusing to submit a confession of fault. Chaoran was furious that the postulant had usurped authority; both were merely flogged with a bamboo slat and that was all. Chaoran did not realize that he had been secretly outmaneuvered by the postulant. Alas, how deceitful petty people are!” (Ke'an ji).

3.45

Miaoxi said: “Likes, dislikes, agreements, and disagreements are common human feelings; only the worthy, farsighted, and luminous are not swayed by them. Formerly, when Yuanwu resided at Yunju, Gao'an retired to the Eastern Hall. Those who loved Yuanwu detested Gao'an; those who agreed with Gao'an differed from Yuanwu. Because of this, the monastic grove fell into turmoil, forming factions of Yuanwu and Gao'an. When I observe those two great beings, they spread their great renown across the seas, beyond what ordinary sorts could measure. What a pity that, blinded by light belief in the flattering words of petty people, their clarity of mind was confounded, and they were ultimately ridiculed by discerning people! For this reason, it was appropriate that people like Lecturer Liang and Yinshan were regarded as lofty, noble gentlemen” (Zhilin ji).

3.46

Miaoxi said: “When the ancients saw good they moved toward it, and when they had faults they corrected them; following virtue and minding conduct, they sought to be free from blame. There is no affliction greater than not knowing one's own faults, and no excellence better than being pleased to hear one's own mistakes. Yet was it that the ancients' talent and wisdom were insufficient, or their discernment unclear, that they acted thus? It was truly to serve as a warning for later generations who think highly of themselves and look down on others. Indeed, the expanse of a monastic grove and the multitudes of the four seas cannot be known solely by a single person. One must rely on the ears, eyes, and thoughts of those around oneself; only then can one fully realize right principles and harmonize human feelings. If an abbot dwells in a venerable position, prizes himself, is meticulous in petty details while neglecting the overarching structure, fails to recognize the worthy and examine the unworthy, does not correct what is wrong, fails to follow what is right, and acts willfully and rashly without fear or restraint, this is truly the foundation of disaster—how could one not be afraid? Even if there is indeed no one around to consult, one should still take the ancient sages as a model. How could one be like a fortified city with rigid defenses where nothing can enter? This is hardly what is called receiving a hundred rivers to become a great ocean” (Letter to Upādhyāya Bao).

3.47

Miaoxi said: “When the various quarters recommend an elder, they must recommend one who guards the Way and is serene and retiring. If such a person is recommended, his resolve and integrity will become all the firmer, and wherever he goes he will not destroy the permanent property of the saṃgha, but rather bring success to the monastic grove; this is also how those who direct the Dharma can remedy the evils of today. Moreover, deceitful, flattering, and cunning fellows know no shame; they can naturally fawn upon those of power and position and attach themselves to the gates of the mighty. Why would there be any need to recommend them?” (Letter to Zhu'an).

3.48

Miaoxi said to Layman Chaoran: “Public opinion under heaven cannot be discarded. Even if suppressed so that it cannot be exercised, what can one do about public opinion? Therefore, when the monastic grove recommends a person who possesses the Way, those who hear and see it unfailingly offer joyful congratulations; but if it recommends one who is inappropriate, the assembly unfailingly sighs in grief and lamentation. In truth there is no other reason: it is because public opinion is exercised or not exercised. Alas, by this one can foretell the rise and fall of the monastic grove!” (Ke'an ji).

3.49

Miaoxi said: “Frugality and letting go are the foundation of cultivating oneself and the essential key to entering the Way. Observing the ancients throughout history, rarely was there anyone who was not frugal and did not let go. In recent years, monastics travel through Jing and Chu to buy woolen rugs, and pass through western Zhejiang to seek spun silk; can they not feel ashamed before the ancients?”

3.50

Miaoxi said: “Ancient worthies who served as abbots did not personally manage the permanent property of the saṃgha; all of it was entrusted to the directors of affairs to handle. Modern masters rely on their own abundant talent and strength, so that affairs great and small all revert to the abbot's quarters, while the directors of affairs merely hold empty titles. Alas! If, with the resources of a single person, one stubbornly insists on grasping all the affairs of an entire monastery, so that petty people do not conceal the truth, discipline is not disrupted, and it accords with the discourse of utmost fairness—would that not be difficult?” (Record with Shantang).

3.51

Miaoxi said: “When yang reaches its peak, yin is born; when yin reaches its peak, yang is born. The alternation of flourishing and decline is the natural reckoning of heaven and earth. Only in abundance and prosperity is it fitting to be at high noon. Therefore it is said: ‘When the sun reaches midday it declines; when the moon waxes full it wanes.’ The waxing and waning of heaven and earth rise and fall with time, and how much more so for human beings! Therefore, when people of ancient times were in their prime of vitality, they took care that time easily slips away; morning and evening they reflected and contemplated, cautious and increasingly fearful, not indulging passions nor pursuing wanton desires, seeking only the Way, and thus were able to preserve their fine reputation. As for those who corrupt themselves with wanton desires and ruin themselves with indulged passions, when they are on the verge of being beyond salvation, they only then stamp their feet and wring their wrists in late regret. Time is hard to obtain and easy to lose!” (Xianglin shu).

3.52

Miaoxi said: “The ancients first selected the Way and virtue, and secondly promoted talent and learning for advancement. At that time, if one was not a fine vessel, should one place oneself before others, those who saw and heard of it would mostly hold him in low esteem. From this, monastics reflected on polishing their reputation and integrity to establish themselves. Recently I have seen the monastic grove wither and fall: students pay no heed to the Way and virtue, lack integrity and righteousness, and have no sense of shame. They mock pure simplicity as crude and uncouth, and praise clamorous shallowness as brilliant and agile. Therefore, the discernment of the younger generation is unclear; skimming and copying, they use it to supply eloquence of speech. Day by day and month by month it deepens, culminating in a frivolous and shallow wind. When it comes to speaking of the Way of the sages, they are as bewildered as if facing a wall. This is almost beyond rescue!” (Letter to Han Zicang).

3.53

Miaoxi said: “Formerly, Huitang wrote the Record of Names at Huanglong, saying: ‘In ancient times, when students studied, they dwelt in caves, ate of the earth and trees, and wore animal hides and grasses, not tying their minds to fame and profit, nor registering their names with government offices. From the Wei, Jin, Qi, Liang, Sui, and Tang dynasties onward, cāturdiśa monasteries were first founded to gather students from the four quarters, selecting the worthy to correct the unworthy, and causing the wise to guide the foolish and deluded. From this, host and guest were established, and superior and inferior were distinguished. Now, the multitudes of the four seas are gathered in a single monastery; for one who undertakes this responsibility, it is truly difficult. The essence lies in bringing the great to completion and relinquishing the small, placing first what is urgent and putting off what can wait, not scheming for private gain but devoting oneself to benefiting others. Compared to those who anxiously scheme for their own single person, the difference is truly between heaven and earth. Now Huanglong has inscribed the names of its successive abbots on stone, so that those who come later may see and inspect them, asking: Who had the Way and virtue? Who had benevolence and righteousness? Who was impartial toward the assembly? Who benefited his own person? Alas, can one not be fearful?’ (Stone Inscription).”

3.54

Vice Minister Zhang Zishao said to Miaoxi: “The position of head monk in a Chan monastery is a seat for selecting the worthy. Today the various quarters do not ask whether one is worthy or unworthy, routinely taking this as a stepping-stone for opportunistic advancement; this is also a failing of those who direct the Dharma. That being so, in the semblance age it is indeed difficult to find the right person; yet if one selects those whose conduct is slightly superior, whose talent and virtue are somewhat complete, and who recognize shame, integrity, and righteousness to occupy it, it would still be somewhat better than those reckless strivers” (Ke'an ji).

3.55

Miaoxi said to Zishao: “Among those who directed the Dharma in recent times, none was like Zhenru Zhe; for ably assisting the monastic grove, none was like Yangqi. Commentators say: Ciming was straightforward and acted heedlessly, showing utterly no hesitation or taboo; Yangqi served him selflessly, fearing only that he would not be thorough and that affairs would not be accomplished. Though braving bitter cold and sweltering heat, he never showed impatience or laziness for his own sake. Beginning from Nanyuan and concluding at Xinghua, for nearly thirty years he took charge of the administrative regulations, ceasing only with the end of Ciming's life. As for Zhenru, from the time he first bound his bundle for pilgrimage until he responded to the world to lead disciples, he forgot himself for the sake of the Dharma, not unlike one starving and parched. In haste and turmoil he never showed agitated countenance nor rushed speech. In summer he did not prop open the window; in winter he did not approach the fire. His single room was serene and secluded, with dust gathering across the desk. He once said: ‘If monastics internally lack lofty clarity and farsighted vision, and externally lack strict teachers and good friends, few will ever become accomplished vessels.’ Therefore, at that time obstinate persons such as Fu of the Iron Feet and unyielding persons such as Xiu of Yuantong all yielded upon beholding his wind. Alas, these two elders are truly models for monastics across a thousand years!” (Ke'an jiwen).

3.56

Zishao, together with Miaoxi and Wan'an, three men in all, went to the quarters of Head Monk Ben of the Front Hall to inquire after his illness. Miaoxi said: “Only when a person living in the forest has a comfortable body can he study the Way.” Wan'an directly said this was not so: “If one must study the Way, one should no longer take regard of one's body.” Miaoxi said: “You fellow, are you crazy again?” Although Zishao respected Miaoxi's words, in the end he favored Wan'an's statement as being right (Jiwen).

3.57

Zishao asked Miaoxi, “Nowadays, for an abbot, what comes first?” Miaoxi said, “Providing for the patch-robed monks is simply a matter of money and grain, nothing more.” Wan'an was present on the seat at the time and considered this not to be so: “Calculating the income of the permanent property of the saṃgha, if one is skilled at curbing superfluous expenses and uses them with principle, the money and grain will be innumerable. Why should they be a cause for concern? Rather, for an abbot nowadays, only obtaining patch-robed monks who embrace the Way comes first. Even if an abbot possesses wisdom and strategy and can store up ten years of provisions, if under his seat there are no patch-robed monks who embrace the Way, it is what the ancient sages called ‘sitting and consuming the offerings of the faithful, looking up with shame before dragons and devas.’ What help is that to being an abbot?” Zishao said, “What the head seat says is extremely apt.” Miaoxi turned and looked at Wan'an, saying, “If each and every one were like you!” Wan'an let the matter drop (all the above are seen in the Ke'an ji).

3.58

Ven. Wan'an Yan said: “When my late teacher Miaoxi first resided at Jingshan, during an evening gathering he continuously debated the various quarters and the ancestral tenets of Caodong. The next day, Head Seat Yin said to my late teacher, ‘Appearing in the world to benefit living beings is certainly no small matter. If you truly wish to bolster and revitalize the ancestral teachings, you must adapt to the times to remedy shortcomings; you must not merely seek momentary gratification. Formerly, when the Venerable was a patch-robed monk debating the various quarters, one still could not speak heedlessly; how much less now that you have ascended the precious flower throne and are called a kalyāṇamitra!’ My late teacher said, ‘That was just casual talk of a moment last night.’ The head seat said, ‘The learning of the sages and worthies is rooted in the natural disposition; how could it be rash?’ My late teacher bowed his head in apology, yet the head seat still reproached him unceasingly.” Wan'an said: “When my late teacher was banished to Hengyang, Attendant Xian recorded the words of the decree of demotion and posted them in front of the saṃgha hall. The patch-robed monks wept and sighed as if they had lost their parents, finding no rest where they stayed. Head Seat Yin went to the common quarters and addressed them, saying, ‘The disasters and misfortunes of human life cannot be avoided through opportunism. Had Miaoxi lived his life like a woman or maid, sinking down below the floorboards and keeping his mouth shut in silence, today's affair naturally would not have occurred. Moreover, what the ancient sages ought to undertake is not limited to this. Why torment yourselves in grief? In the past, Ciming, Langye, Guquan, and Dayu banded together to visit Fenyang. It happened to coincide with military campaigns in the northwest, so they changed their robes and mingled in the fire-brigade units to make the journey. Today, Jingshan and Hengyang are not far apart; the roads have no perilous passes, and the mountains and rivers have no rugged obstacles. What difficulty is there in wanting to see Miaoxi?’ Thereupon the assembly became serene, and the next day they departed one after another (Lushan Zhilin ji).”

3.59

Wan'an said: “When my late teacher was transferred to Meiyang, there were some among the patch-robed monks who whispered criticisms. Head Seat Yin said, ‘Generally, in evaluating a person, one should seek the absence of fault within their faults; how could one seek fault where there is no fault? To suspect his outward traces without examining his heart—truly, how can this comfort the public opinion of the monastic grove? Furthermore, Miaoxi’s the Way and virtue, talent, and capacity stem from his natural disposition; in establishing himself and handling affairs, he adheres solely to righteousness. His magnanimity certainly surpasses that of other men. Now that the Creator oppresses him, there must be a reason for it. How can one fail to know that this will be a blessing for the Dharma gate in other times?’ Those who heard this never raised discussions again (Zhilin ji).”

3.60

Head Seat Yin said to Wan'an: “One who is called a kalyāṇamitra must cleanse his mind and receive those coming from the four quarters with the utmost impartiality and uprightness. If among them there are those who embrace the Way, virtue, benevolence, and righteousness, even if there is an old feud, one must advance them. If there are those who are treacherous, sinister, or frivolous, even if there is personal gratitude, one must distance them. If those who come are each made to know what to preserve, being of one mind and the same virtue, then the monastic grove will be at peace (Letter to Miaoxi).”

3.61

He also said: “Among all abbots, who does not wish to establish a monastic grove? Yet those who are able to revitalize it are rare, because they forget the Way and virtue, discard benevolence and righteousness, abandon monastic standards, and indulge personal feelings, thereby bringing this about. If one genuinely laments the decay of the Dharma gate, one should rectify oneself to humble oneself before others, select the worthy to assist oneself, recommend seniors of virtue, and keep petty men at a distance. Cultivate frugality within one's personal virtue, extend kindness to others, and thereafter, among the personal attendants employed, retain those who are somewhat seasoned and mature, while distancing those who are glib and flattering. What is prized is that there be no slander of foul wickedness or turmoil of factionalism. Doing so, one can equal Mazu and Baizhang, and catch up with Linji and Deshan (Zhilin ji).”

3.62

Head Seat Yin said: “The ancient sages took the absence of disasters as a cause for fear, and thus said, ‘Could Heaven have abandoned me, the unworthy?’ Fan Wenzi said, ‘Only a sage can be without troubles both internally and externally; unless one is a sage, tranquility outside inevitably brings distress within.’ The worthies and eminences of past and present knew that this could not be avoided, and always guarded their beginnings to defend themselves. Therefore, if in human life there is slight anxiety and toil, it may not necessarily fail to be a lifelong blessing. Disasters, misfortunes, slander, and humiliation could not be escaped even by Yao and Shun; how much less by others? (Letter to Miaoxi).”

3.63

Ven. Wan'an Yan said: “Lately I have seen that the monastic groves are utterly devoid of seasoned and mature men. Wherever one goes, with three or five hundred monks, one person acts as master, while many serve as companions; usurping the throne of the Dharma King, they pick up the mallet and raise the fly-whisk, deceiving one another. Even if there are discourses, they do not touch upon canonical standards; it is only natural that there are no seasoned men! Appearing in the world to benefit living beings and propagating the transformation on behalf of the Buddha—unless one's mind is clear, the origin is penetrated, and practice and understanding correspond—who would dare to undertake it? For instance, if someone falsely claims to be an emperor, he brings execution and destruction upon himself; how much more so for the Dharma King—how could one falsely usurp it? Alas, as we grow further from the sages, those belonging to the flock of the Water-Crane again run rampant, causing the ancient sages' gate of transformation to sink into ruin day by day. How could I wish to remain silent? Living in my hermitage with nothing to do, I have set forth one or two of the worst things that harm customs and ruin teachings, circulating them in the monastic grove so that later generations and newcomers may know how the predecessors were cautious and conscientious, taking the bearing of the great Dharma as their concern, as though walking on thin ice or treading a sword's edge, not casually seeking name or gain. Whether they understand me or condemn me, I have no excuses (Zhilin ji).”

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禪林寶訓 — Classical Chinese