景德傳燈錄 11
English (machine translation) 11
- Language
- English
11.1
Eighty-nine people in the fourth generation of Chan Master Huairang, Part One:
Forty-three dharma heirs of Chan Master Lingyou of Mount Guishan in Tanzhou:
Chan Master Huiji of Mount Yangshan in Yuanzhou
Chan Master Zhixian of Xiangyan Monastery in Dengzhou
Chan Master Faguan of Yanqing in Xiangzhou (also placed under Xiangyan in Fascicle Twelve; why?)
Chan Master Hongyin of Mount Jingshan in Hangzhou
Chan Master Zhiqin of Lingyun in Fuzhou
Upādhyāya Yingtian of Yizhou
Chan Master Cihui of Jiufeng in Fuzhou
Upādhyāya Mi of Jingzhao
Upādhyāya Huoshan of Jinzhou
Attendant-in-ordinary Wang Jingchu of Xiangzhou
(The above eleven people appear in the record.)
Upādhyāya Shuangfeng of Fuzhou
Chan Master Yuanjian of Changyan
Chan Master Zhihe
Chan Master Daofang of Xishan in Hongzhou
Chan Master Ruzhen of Mount Guishan
Chan Master Yuanshun of Bingzhou
Chan Master Chonghao of Xingyuanfu
Chan Master Quanren of Ezhou
Chan Master Shenjian of Mount Song
Chan Master Hongjin of Xuzhou
Chan Master Wenli of Yuhang
Chan Master Guangxiang of Yuezhou
Chan Master Wenyue of Suzhou
Chan Master Zhiman of Shangyuan
Chan Master Falang of Jinzhou
Great Master Chaoda of Mount Huanghe in Ezhou
Chan Master Congyue of Bailu
Chan Master Fu of Xitang
Chan Master Lingkong of Wenzhou
Chan Master Jian of Daguishan
Chan Master Zhilang of Jingnan
Chan Master Purun of Mount Guishan
Chan Master Fazhen of Mount Guishan
Upādhyāya Heishan
Chan Master Shenying of Dingshan in Chuzhou
Upādhyāya Shuangshan
Upādhyāya Nanyuan
Chan Master Chongyi of Mount Guishan
Chan Master Yan of Mount Guishan
Chan Master Fayu of Mount Sanjiao in Qizhou
Chan Master Zhiquan of Dengzhou
Chan Master Honggui of Jingzhou
Chan Master Daokuang of Yanbei
(The above thirty-three people have no recorded encounter dialogues and are not included.)
Ten dharma heirs of Chan Master Da'an of Fuzhou:
Chan Master Fazhen of Dasui in Yizhou
Chan Master Rumin of Lingshu in Shaozhou
Chan Master Shijie of Shoushan in Fuzhou
Upādhyāya Yaoshan of Raozhou
Great Master Huiri of Chongfu at Putian in Quanzhou
Upādhyāya Fujiang of Taizhou
Upādhyāya Lushui of Luzhou
Chan Master Yuan of Wenshu Cloister in Guangzhou
(The above eight people appear in the record.)
Chan Master Lingyang of Wenzhou
Upādhyāya Zhiyi of Hongzhou
(The above two people have no recorded encounter dialogues and are not included.)
Three dharma heirs of Great Master Jianzong of Mount Jingshan in Hangzhou:
Chan Master Xianqi of Mount Tiantong in Mingzhou
Chan Master Xingzhen of Beishan
Chan Master Xingman of Mount Daci in Hangzhou
(The above three people have no recorded encounter dialogues and are not included.)
Thirteen dharma heirs of Chan Master Congshen of Dongyuan in Zhaozhou:
Venerable Yanyang of Xinxing in Hongzhou
Chan Master Huijue of Guangxiao Cloister in Yangzhou
Chan Master Feng of Guoqing Cloister in Longzhou
Chan Master Conglang of Muchen in Wuzhou
Chan Master Xinjian of Wuzhou
Upādhyāya Duofu of Hangzhou
Upādhyāya Ximu of Yizhou
(The above seven people appear in the record.)
Upādhyāya Mount Magu of Tanzhou
Chan Master Ding'e of Guanyin Cloister
Upādhyāya Mount Mingping of Xuanzhou
Practitioner Mian of Taiyuan
King of Yan in Youzhou
King of Zhao in Zhenzhou
(The above six people have no recorded encounter dialogues and are not included.)
Four dharma heirs of Chan Master Lizong of Zihu Cliff in Quzhou:
Upādhyāya Shengguang of Taizhou
Upādhyāya Fushi of Zhangzhou
Upādhyāya Zitong
Upādhyāya Rirong
(The above four people appear in the record.)
One dharma heir of Chan Master Xingkong of Xiaoyi in Jizhou:
Chan Master Shouxian of Shouxing Cloister in Qiongzhou (This one person has no recorded encounter dialogues and is not included.)
One dharma heir of Upādhyāya Zhuyu of Ezhou:
Upādhyāya Shiti (This one person appears in the record.)
Two dharma heirs of Upādhyāya Tianlong:
Upādhyāya Juti of Mount Jinhua in Wuzhou (This one person appears in the record.)
Chan Master Eonchung of Silla (This one person has no recorded encounter dialogues and is not included.)
Two dharma heirs of Chan Master Jingcen of Changsha:
Chan Master Changtong of Mount Xuedou in Mingzhou (This one person appears in the record.)
Chan Master Yanling of Mount Jinhua in Wuzhou (This one person has no recorded encounter dialogues and is not included.)
Two dharma heirs of Chan Master Daochang of Guannan in Xiangzhou:
Upādhyāya Daowu of Guannan
Upādhyāya Luohan of Zhangzhou
(The above two people appear in the record.)
One dharma heir of Chan Master Tanchao of Baima:
Chan Master Wuming of Mount Huoshan in Jinzhou (This one person has no recorded encounter dialogues and is not included.)
Two dharma heirs of Chan Master Taejeung of Silla:
Great King Munseong
Great King Heonan
(The above two people have no recorded encounter dialogues and are not included.)
One dharma heir of Chan Master Shenzhao of Xiaoma:
Chan Master Youyuan of Lianyun Cloister in Jinyun Commandery (This one person has no recorded encounter dialogues and is not included.)
One dharma heir of Upādhyāya Dayu of Gao'an:
Nun Liaoran of Moshan in Yunzhou (This one person appears in the record.)
Two dharma heirs of Chan Master Hongjik of Silla:
Great King Heungdeok
Crown Prince Seonkang
(These two people have no recorded encounter dialogues and are not included.)
One dharma heir of Upādhyāya Wuji of Xuzhou:
Chan Master Daosui (This one person has no recorded encounter dialogues and is not included.)
11.2
Dharma Heirs of the Aforementioned Chan Master Lingyou of Mount Guishan (Fourth Generation of Chan Master Huairang)
11.3
Chan Master Huiji of Mount Yang in Yuanzhou was a native of Huaihua in Shaozhou. His secular surname was Ye. When he was fifteen he wished to leave home, but his parents would not permit it. Two years later, the master chopped off two of his fingers, knelt before his parents, and vowed to seek the correct Dharma in order to repay their toil and care. He thereupon took tonsure under Chan Master Tong at Nanhua Temple. Before receiving full ordination, he set out to travel on pilgrimage. When he first visited Danyuan, he was already enlightened to the profound purport. Later he studied under Guishan and thereupon ascended to the inner sanctum. Guishan asked him, 'Are you a novice who has a master, or a novice who has no master?' The master said, 'I have a master.' Guishan said, 'Where is he?' The master crossed from the west to the east and stood there. Guishan knew he was an extraordinary person and at once gave him instruction. The master asked, 'What is the dwelling place of the true Buddha?' Guishan said, 'By the wonder of thinking without thought, reflect back upon the boundlessness of the numinous flame. When thought is exhausted, return to the source; nature and characteristics are eternally abiding, phenomena and principle are not two: this is the true Buddha of suchness.' Upon these words, the master was suddenly enlightened. From this time on he served as attendant. Soon he went to Jiangling to receive the precepts, stayed for the summer retreat, and investigated the Vinaya Piṭaka. Later he visited Yantou. Yantou raised his whisk. The master spread out his sitting cloth. Yantou picked up the whisk and placed it behind his back. The master draped his sitting cloth over his shoulder and went out. Yantou said, 'I do not approve your letting go; I only approve your taking in.' He also asked Shishi, 'How far apart are the Buddha and the Way?' Shishi said, 'The Way is like opening the hand; the Buddha is like making a fist.' He then took his leave of Shishi. Shishi saw him to the gate, called out, and said, 'Do not just go off in one direction; later you should come back to my side.' (Yunju Xi said, 'Do you want to understand? For now, return to the hall; come up again tomorrow.') Wei Zhou went to Guishan and requested a gāthā. Guishan said, 'To present it face-to-face would still make one a dullard, how much more to put it into paper and ink?' He then went to the master and made the request. The master drew a circular figure on paper and wrote a note: 'To know it through reflection falls into the secondary; to know it without reflection falls into the tertiary.' One day he accompanied Guishan in clearing a field. The master asked, 'Why is this end so low and that end so high?' Guishan said, 'Water can level things; just level them with water.' The master said, 'Water is also unreliable. Upādhyāya, just let high places be level with the high, and low places be level with the low.' Guishan agreed. A donor sent some silk. The master asked, 'The Upādhyāya receives such offerings from a donor; with what will you repay him?' Guishan knocked on his meditation chair to show him. The master said, 'How can the Upādhyāya take the property of the assembly for his own use?' Guishan suddenly asked the master, 'Where have you come from?' The master said, 'I have come from the fields.' Guishan said, 'How many people were in the fields?' The master thrust his spade into the ground and stood there. Guishan said, 'Today on the south mountain there are plenty of people cutting thatch.' The master picked up his spade and walked away. (Xuansha said, 'Had I seen him, I would have kicked over the spade.' A monk asked Jingqing, 'What was the meaning of Yangshan thrusting the spade into the ground?' Jingqing said, 'A dog carries the imperial pardon in its mouth; the feudal lords yield the road.' He also asked, 'What was Xuansha's meaning in kicking over the spade?' Jingqing said, 'Unable to do anything about the boat, one smashes the bailing scoop.' He also asked, 'What was the meaning of cutting thatch on the south mountain?' Jingqing said, 'General Li Jing's third elder brother has long been experienced in battle formations.' Yunju Xi said, 'Tell me, did Jingqing hit the mark with this judgment or not?' Another monk asked Heshan, 'What was the meaning of Yangshan thrusting the spade into the ground?' Heshan said, 'You ask me.' The monk said, 'What was the meaning of Xuansha kicking over the spade?' Heshan said, 'I ask you.') While the master was herding cattle at Guishan, the head monk said, 'On hundreds of millions of hair-tips, hundreds of millions of lions appear.' The master did not answer. He returned and stood in attendance. When the head monk came up to inquire after him, the master brought up the previous remark and asked, 'Just now you said that on hundreds of millions of hair-tips, hundreds of millions of lions appear. Was it not so?' The sthavira said, 'It was.' The master said, 'Right when they appear, do they appear before the hair or behind the hair?' The sthavira said, 'When they appear, one does not speak of before or behind.' The master then went out. Guishan said, 'The lion's back is broken.' The sthavira of Guishan raised his whisk and said, 'If someone can speak a principle, I will give it to him.' The master said, 'I can speak a principle. May I have it?' The sthavira said, 'As long as you can speak a principle, you may have it.' The master then snatched the whisk and walked off with it. (Yunju Xi said, 'Where was Yangshan's principle?') One day rain fell. The sthavira said, 'Good rain, Ācārya Ji!' The master said, 'Where is it good?' The sthavira had no words. The master said, 'I, on the contrary, can say it.' The sthavira said, 'Where is it good?' The master pointed to the rain. Once, when Guishan was strolling with the master, a crow holding a red persimmon dropped it before them. Guishan was about to give it to the master. The master took it, washed it with water, and returned it to Guishan. Guishan said, 'Where did you get this?' The master said, 'This was evoked by the Upādhyāya's virtue and Way.' Guishan said, 'You shouldn't get nothing for it either,' and then divided it in half with the master. (Xuansha said, 'Great and small Guishan was pinned down by Yangshan in one stroke and to this day cannot get up.') Once, while the master was washing his patchwork robe, Danyuan said, 'Right at this very moment, what is happening?' The master said, 'Right at this very moment, where can it be seen?' The master lingered at Guishan for fifteen years in all. Whenever he spoke words, none among the assembly of students failed to submit. Having received Guishan's secret seal, he led an assembly and dwelled on Mount Wangmang. His affinity for transforming others was not yet aligned, so he moved and stayed on Mount Yang, where students gathered in great numbers. The master ascended the hall and instructed the assembly, saying: 'All of you, each of you must turn your light around and reflect back upon yourselves; do not memorize my words. For beginningless kalpas you have turned your backs on the light and plunged into darkness. The roots of your delusive thinking are deep, and it is difficult to uproot them suddenly. Therefore, provisional skillful means are devised to strip away your coarse consciousness, like using yellow leaves to stop a child's crying—what truth is there in it? It is also like a person who stocks hundreds of kinds of goods together with gold and jewels in one shop to sell, only aiming at the weight of the incoming faculties. Therefore it is said: Shitou is a pure gold shop; here of mine is a general store. If someone comes seeking rat dung, I pick it up and give it to him; if he comes seeking pure gold, I also pick it up and give it to him.' At the time a monk asked, 'I do not want rat dung; please give me the Upādhyāya's pure gold.' The master said, 'If you bite the arrowhead intending to open your mouth, you will not understand it even in the year of the donkey.' The monk had no reply. The master said, 'If there is demand and calling, then there is commerce; if there is no demand and calling, then there is none. If I speak of the Chan school, having even one person at my side to keep me company is lacking; how much less five or seven hundred people! If I speak this way and that, you will vie with one another to rush forward and pick it up, like fooling little children with an empty fist, with no reality in it whatsoever. Now I speak clearly to you of matters on the side of the sages: for now, do not try to match your mind to them. Just cultivate in accordance with reality toward your own ocean of nature. You do not need the three clarities and six supernatural penetrations. Why? These are matters on the peripheral side of the sages. For now, you must recognize the mind and penetrate to the root. If you only attain the root, do not worry about the branches. In other days and later times, they will naturally be complete. If you have not attained the root, even if you try to study others with your emotional consciousness, you will not succeed. Have you not seen what Upādhyāya Guishan said? "When the sentiments of ordinary person and sage are exhausted, the body reveals the true and constant; phenomena and principle are not two—this is the Buddha of suchness."' A monk asked, 'What is the ancestral master's intention?' The master drew a circular figure in the air with his hand and wrote the character 'Buddha' inside the figure. The monk had no words. The master said to the head monk, 'Not thinking of good, not thinking of evil, right at this very moment, what is it?' He replied, 'Right at this very moment is where I cast away my body and life.' The master said, 'Why don't you ask this old monk?' He replied, 'Right at this very moment, I do not see that there is an Upādhyāya.' The master said, 'You cannot uphold my teaching.' The master once returned to Guishan to pay his respects. Guishan asked, 'Since you are called a kalyāṇamitra, how do you distinguish whether those coming from all quarters know it is there or do not know it is there, have a master's transmission or have no master's transmission, are scholars of doctrine or scholars of the mysterious? Try to tell me.' The master said, 'Huiji has a testing place: whenever I see a monk come from any quarter, I immediately hold up my whisk and ask him, "Do they also speak of this in all quarters, or do they not speak of it?" Furthermore, I say, "Leaving this aside for now, what is the meaning of the venerable elders in all quarters?"' Guishan sighed and said, 'These are the fangs and claws of our ancestral school from antiquity.' Guishan asked, 'The karmic consciousness of sentient beings across the great earth is vast and indistinct, with no root to rely upon. How do you know whether they have it or do not have it?' The master said, 'Huiji has a testing place.' At that moment a monk walked past in front of them. The master called out, 'Ācārya!' The monk turned his head. The master said, 'Upādhyāya, this very one is vast and indistinct karmic consciousness, with no root to rely upon.' Guishan said, 'This is a single drop of lion's milk, scattering six bushels of donkey's milk.' Minister Zheng Yu asked, 'What is it like when one enters nirvāṇa without severing defilements?' The master held up his whisk. The minister said, 'It would also be fine not to use the word "enter".' The master said, 'The word "enter" is not for the minister.' (Fadeng gave an alternative reply: 'The minister need not be troubled.') The master asked a monk, 'Where have you come from?' He said, 'Youzhou.' The master said, 'I just happen to need news from Youzhou: what is the price of rice there?' He said, 'When I was coming, without reason I passed through the market and trampled down their bridge.' The master then ceased. The master saw a monk coming and held up his whisk. The monk immediately shouted. The master said, 'A shout is not without its point; tell me, where is this old monk's fault?' The monk said, 'It was not fitting for the Upādhyāya to show an objective realm to a person.' The master then struck him. The master asked Xiangyan, 'Junior brother, how has your view been recently?' Xiangyan said, 'I cannot speak of it at once.' He then offered a gāthā: 'Last year's poverty was not yet poverty; / this year's poverty is true poverty. / Last year there was no ground to plant an awl; / this year even the awl is gone.' The master said, 'You have only attained the Tathāgata Chan; you have not yet attained the ancestral master Chan.' (Xuanjue said, 'Tell me, are Tathāgata Chan and ancestral master Chan divided or not?' Changqing Leng said, 'Both are settled at once.') Guishan wrapped up a mirror and sent it to the master. The master ascended the hall, held it up, and said, 'Tell me, is this Guishan's mirror or Yangshan's mirror? If someone can say, I will not smash it.' The assembly had no reply. The master then smashed it. The master asked, 'Junior brother Shuangfeng, how has your view been recently?' He replied, 'According to my view, truly not a single phenomenon can engage the sentiments.' The master said, 'Your understanding is still in the objective realm.' Shuangfeng said, 'Mine is only like this; how is it with elder brother?' The master said, 'Are you without that which is able to know that not a single phenomenon can engage the sentiments?' Guishan heard of this and said, 'A single phrase from Ji completely perplexes the world.' (Xuanjue said, 'The Diamond Sūtra says, "There is truly no phenomenon by which the Buddha Dīpaṃkara bestowed a prediction upon me." He says, "Truly not a single phenomenon can engage the sentiments." Why did he say, "Your understanding is still in the objective realm"? Tell me, where does the crux lie?') A monk asked, 'Does the Dharma body know how to expound the Dharma or not?' The master said, 'I cannot expound it, but someone else can.' The monk said, 'Where is the person who can expound it?' The master pushed forward a pillow. Guishan heard of this and said, 'Ji uses matters on the edge of a sword.' While the master was sitting with his eyes closed, a monk crept over and stood beside him. The master opened his eyes, drew a circular figure on the ground, wrote the character 'water' inside the figure, and looked at the monk. The monk had no words. The master was carrying a staff. A monk asked, 'Where did you get it?' The master immediately swung it behind his back. The monk had no words. The master asked a monk, 'What do you understand?' The monk said, 'I understand divination.' The master held up his whisk and said, 'Among the sixty-four hexagrams, which hexagram encompasses this?' The monk had no reply. The master said on his behalf, 'Just now it was Thunder and Heaven: Great Strength (Dazhuang); now it changes into Earth and Fire: Darkening of the Light (Mingyi).' The master asked a monk, 'What is your name?' He said, 'Lingtong (Numinous Penetration).' The master said, 'Please enter the lantern then.' The monk said, 'I entered it long ago.' (Fayan gave an alternative reply: 'What do you call a lantern?') A monk asked, 'The ancients said, "Upon seeing form, one immediately sees mind." The meditation chair is form; please, Upādhyāya, point out the student's mind apart from form.' The master said, 'Which one is the meditation chair? Point it out.' The monk had no words. (Xuanjue said, 'If suddenly he had pointed right back to the meditation chair, how would it be best to respond to him?' A monk said, 'I ask the Upādhyāya to speak.' Xuanjue clapped his hands three times on his behalf.) A monk asked, 'What is the teacher of Vairocana?' The master shouted at him. He asked again, 'What is the Upādhyāya's teacher?' The master said, 'Do not be impolite.' The master was speaking with a monk. A monk nearby said, 'The one who speaks is Mañjuśrī; the one who is silent is Vimalakīrti.' The master said, 'Is the one who neither speaks nor is silent not you?' The monk fell silent. The master said, 'Why don't you manifest supernatural powers?' The monk said, 'I do not shrink from manifesting supernatural powers; I only fear the Upādhyāya would subsume it under the teachings.' The master said, 'Discerning where you come from, you do not yet have the eye that is outside the teachings.' A monk asked, 'How far apart are heaven and hell?' The master drew a line on the ground with his staff. When the master dwelled at Guanyin, he posted a placard saying, 'While reading the scriptures, one must not ask about matters.' Later a monk came to pay respects, saw the master reading a scripture, and waited standing at his side. The master rolled up the scripture and asked, 'Do you understand?' The monk said, 'I was not reading the scripture, so how could I understand?' The master said, 'You will understand later on.' (That monk arrived at Yantou's place. Yantou asked, 'Where have you come from?' The monk said, 'I have come from Guanyin in Jiangxi.' Yantou said, 'What words did the Upādhyāya have?' The monk brought up the previous remark. Yantou said, 'This old master! I thought he was buried under old paper, but it turns out he is still there.') A monk asked, 'What is the essential meaning of ultimately entering the gate through sudden enlightenment in the Chan school?' The master said, 'This meaning is extremely difficult. If it is someone of superior capacity and superior wisdom under the ancestral masters, who upon hearing one thing awakens to a thousand and attains the great dhāraṇī—people of this capacity are rare. For those of slight capacity and inferior wisdom, the ancient virtues therefore said: "If one does not calm Chan and quiet thought, upon arriving here one will inevitably be entirely at a loss."' The monk said, 'Apart from this exceptional path, is there any other skillful means to enable a student to gain entry?' The master said, 'To say there is another or there is no other makes your mind unsettled. Where are you from?' The monk said, 'A person of Youzhou.' The master said, 'Do you still think of that place?' The monk said, 'I often think of it.' The master said, 'In that place, there are towers, pavilions, groves, and gardens, with people and horses crowding together; in your reflecting back, are there still so many kinds of things?' The monk said, 'When I arrive here, I see nothing whatsoever.' The master said, 'Your understanding is still in the objective realm. It is correct for the stage of faith, but not correct for the stage of person. According to your understanding, you have only attained one mystery. Take your seat and put on your robe; examine yourself hereafter.' The monk bowed in thanks and departed. The master began at Mount Yang and later moved to Guanyin, responding to faculties and benefiting beings, becoming a standard for the Chan school. Several years before his passing, he spoke a gāthā:
11.4
Having fully reached the age of seventy-seven,
Growing old and departing is today.
Letting nature take its course, floating and sinking on its own,
With both hands I clasp my bent knees.
11.5
He manifested extinction at Mount Dongping in Shaozhou. His age was seventy-seven. He passed away embracing his knees. By imperial order, he was posthumously granted the title Great Master Zhitong, and his stupa was named Miaoguang. Later, the stupa was moved to Mount Yang.
11.6
Chan Master Xiangyan Zhixian of Dengzhou was a native of Qingzhou. Weary of secular life, he took leave of his parents, observed the world, and yearned for the Way. He attached himself to the Chan assembly at Mount Gui. Upādhyāya You recognized him as a vessel of the Dharma and wished to spark his light of wisdom. One day, he said to him: "I do not ask you about your life's studies and understandings, or what you remember from scriptures and volumes. When you had not yet emerged from the womb and could not distinguish east from west, try to say a phrase about the fundamental matter! I want to give you a prediction." The master was bewildered and had no reply. After pondering for a long time, he offered several phrases setting forth his understanding, but You rejected all of them. The master said, "Then I invite the upādhyāya to explain it for me." You said, "What I could say is my own understanding; what benefit would it have for your eyes?" The master then returned to the hall and thoroughly examined all the phrases from various regions he had collected, but not a single word could be used to reply. Thereupon he sighed to himself, "A painted rice cake cannot satisfy hunger." With that, he burned them all, saying, "In this life, I will not study the Buddha Dharma. Let me just be an ordinary meal-seeking monk on regular duty to avoid toiling my mind." Then, weeping, he took leave of Mount Gui and departed. Reaching Nanyang, he beheld the vestige of National Teacher Zhong and rested there. One day, while clearing grasses and trees in the mountains, a piece of tile struck a bamboo, making a sound. Suddenly, amidst a burst of laughter, he was completely awakened. Hurrying back, he bathed, burned incense, and bowed toward Mount Gui from afar, praising, "The upādhyāya's great compassion surpasses that of parents! If you had explained it to me back then, how could today's event have occurred?" He then composed a verse, saying:
11.7
"With a single strike, what was known is forgotten;
No longer reliant on cultivation or discipline.
Moving about, I extol the ancient path,
Not falling into quietistic mechanisms.
11.8
("Moving about, I extol the ancient path, / Not falling into quietistic mechanisms." These lines are absent in both the old edition and the Fushao edition; they are now adopted based on the Tongming ji.)
11.9
Everywhere leaving no trace or footprint,
Bearing and deportment beyond sound and form.
Those across all quarters who have attained the Way
All pronounce this the supreme faculty."
11.10
The master entered the hall and said, "The Way comes from awakening and realization; it does not reside in words. Moreover, seeing it dense and grand, without any interval, it requires no mental effort. Temporarily borrowing the turning of light, daily functioning is fully accomplished. Those who are deluded turn their backs on it." A monk asked, "What is the realm of Xiangyan?" The master said, "Flowers and trees do not flourish." A monk asked, "What is saindhava?" The master struck the meditation bench and said, "Come over here." A monk asked, "What is present study?" The master twirled his fan, showed it, and said, "Do you see?" The monk was silent. A monk asked, "What is food of right livelihood?" The master scooped with his hand and showed him. A monk asked, "What is the non-manifest precept?" The master said, "Wait until the ācārya returns to lay life, then I will explain." A monk asked, "What is the phrase where we meet beyond sound and form?" The master said, "Say, where was it before I dwelt at Xiangyan?" The monk said, "At such a time, I also dare not say there is a place." The master said, "Like an illusory person's mind and mental factors." A monk asked, "How is it when one neither yearns for all the sages nor values one's own spirit?" The master said, "The myriad activities cease; the thousand sages do not carry [it]." At that time, Shushan, who was in the assembly, made a retching sound and said, "What kind of talk is that!" The master asked, "Who is it?" The assembly said, "It is Junior Uncle." The master said, "Do you not approve of this old monk?" Shushan stepped forward and said, "That is so." The master said, "Can you say something?" He replied, "I can." The master said, "Try saying it so I can see." He said, "If you want me to speak, you must first render the rites of student to teacher." The master then stepped down from his seat, bowed, and repeated the previous words to question him. Shushan said, "Why didn't you say: 'Affirming and valuing cannot be complete'?" The master said, "Even if it is so with you, you will still suffer thirty years of inverted diarrhea. If you dwell in the mountains, there will be no firewood to burn; if you are near water, there will be no water to drink. Remember this clearly!" Later, when he dwelt at Mount Shu, it indeed turned out as the master predicted. When twenty-seven years had passed and his illness was cured, he said to himself, "Senior Brother Xiangyan predicted thirty years of inverted diarrhea for me; now there are three years left." Whenever he finished eating, he would gouge his throat with his fingers and vomit to correspond to the previous prediction. (Later, Shushan asked Elder Daofu, "'Affirming and valuing cannot be complete'—how do you understand this?" Fu said, "Complete return to affirming and valuing." Shushan said, "How about 'cannot be complete'?" Fu said, "Within this there is no path of affirmation." Shushan said, "Only now does it satisfy this sick monk's wish.") A monk asked, "What is the phrase before sound?" The master said, "It was answered before the venerable one asked." The monk said, "What about right now?" The master said, "Right now is the question." A monk asked, "What is directly cutting through to the root source, sealed by the Buddhas?" The master threw down his staff and walked away with open hands. A monk asked, "What is the great meaning of your teaching?" The master said, "This year the frost fell early, and none of the buckwheat was harvested." A monk asked, "What is the meaning of the Patriarch coming from the West?" The master put his hand into his robe, brought out a fist, opened it, and offered it to him. The monk then knelt down and made a gesture of receiving with both hands. The master said, "What is it?" The monk had no answer. A monk asked, "What is the Way?" The master said, "A dragon humming in a withered tree." The monk said, "I do not understand." The master said, "An eyeball in a skull." (Xuansha said instead, "A dragon hidden in a withered tree.") A monk asked, "Leaving behind the four propositions and cutting off the hundred negations, please, upādhyāya, say something." The master said, "Before a hunter, one must not speak of the fundamental teacher's precepts." One day he addressed the assembly, saying, "It is like a person atop a thousand-foot cliff, holding onto a tree branch with his mouth, his feet having nothing to step on, his hands having nothing to cling to. Suddenly someone asks, 'What is the meaning of the Patriarch coming from the West?' If he opens his mouth to answer, he loses his body and life; if he does not answer, he fails the questioner. At such a time, what should be done?" At that time, Senior Sthavira Zhao came forward and said, "I do not ask about the time on the tree; how about before climbing the tree?" The master only laughed. The master asked a monk, "Where have you come from?" The monk said, "I come from Mount Gui." The master said, "What words and phrases has the upādhyāya had recently?" The monk said, "Someone asked, 'What is the meaning of the Patriarch coming from the West?' and the upādhyāya held up his fly-whisk." Hearing this recounted, the master asked, "How do the brothers there understand the upādhyāya's meaning?" The monk said, "They discuss it over there, saying: 'Illuminating the mind through forms, revealing the principle by attaching to things.'" The master said, "If you understand, then you understand; if you do not understand, what is the deadly hurry?" The monk in turn asked, "What is your meaning?" The master again held up the fly-whisk. (Xuansha said, "Just this Xiangyan's heels have not yet touched the ground." Yunju Xi said, "Where is it that Xiangyan's heels have not touched the ground?") Whenever the master instructed students, his words were mostly simple and direct. He had more than two hundred verses and eulogies; responding to conditions and according with faculties, they were unconstrained by tonal meter and circulated widely across all quarters. Later he was posthumously granted the title Great Master Xideng.
11.11
Great Master Fanduan of Mount Yanqing in Xiangzhou. Someone asked, "An earthworm is cut into two pieces, and both ends move. In which end does the Buddha-nature reside?" The master opened both hands. (Dongshan said instead, "In which end does the questioner reside?") After the master's passing, he was posthumously granted the title Great Master Shaozhen, and his stupa was named Mingjin.
11.12
Chan Master Hongyin of Mount Jing in Hangzhou was a native of Wuxing. His surname was Wu. At the age of nineteen, he paid homage to Great Master Wushang at Kaiyuan Monastery and had his head shaved. (Great Master Wushang was a heir of Yanguan; he later resided at Mount Jing as the second generation.) At twenty-two, he went to Mount Song to receive the full monastic precepts. Returning, he paid homage to his root teacher. The teacher asked him, "During the hours of the day, how will you repay the four kindnesses?" Yin could not reply, and forgot to eat for three days. Thereupon he took leave to go on pilgrimage. He went to visit Yunyan, but the encounter of faculties and conditions did not mesh. Later, he approached Mount Gui, where his obscurations and stagnation were suddenly eliminated. When the Huichang suppression of the Tang occurred, the assembly was all sorrowful and weeping. Yin said, "A great man encountering such adversity—is it not destiny? Why imitate children and women?" At the beginning of Dazhong, he restored his monastic appearance and returned to Xifeng Cloister in his hometown. In the sixth year of Xiantong, he went up to Mount Jing. The following year, his root teacher passed away, and the assembly requested him to succeed to the lineage as the third generation of Mount Jing. In the Dharma, he was an heir of Mount Gui. A monk asked, "How is it when breathing is extinguished like ashes?" The master said, "It is still the effort of a worldly person." The monk said, "How is it after the effort?" The master said, "Plowing another's field and not sowing." The monk said, "What about ultimately?" The master said, "When the grain is ripe, not approaching the threshing floor." A monk asked, "What about one who passes straight through the Dragon Gate without relying on the force of wind and thunder?" The master said, "Still of the first or second rank." The monk said, "Since this is a gradation, what about the transcendental matter?" The master said, "I do not know of your Dragon Gate." A monk asked, "How is it when it is like frost and like snow?" The master said, "It is still defilement." The monk said, "How is it when not defiled?" The master said, "Not of the same color." Senior Sthavira Quanming of Xuzhou had earlier asked Shishuang, "How is it when a single hair pierces many holes?" Shishuang said, "It must wait directly until ten thousand years later." He asked, "How about ten thousand years later?" Shishuang said, "Pass the imperial exams as you wish, stand out as you wish." Later, he asked the master, "How is it when a single hair pierces many holes?" The master said, "Polish your boots as you wish, bear fruit as you wish." A monk asked, "What is long?" The master said, "The thousand sages cannot measure it." The monk said, "What is short?" The master said, "The eye of a midge cannot accommodate it." That monk did not accept it and immediately went to recount it to Shishuang. Shishuang said, "It is only because it was too close to reality." The monk asked [Shishuang], "What is long?" Shishuang said, "Not crooked." He asked, "What is short?" Shishuang said, "Not cheering upon the double-six board." Elder Fori visited the master, and the master asked, "I understand that the elder transforms one region alone. Why have you repeatedly wandered to this peak?" Fori said, "A bright moon hangs in the empty sky; frost and ice are not naturally cold." The master said, "Could that be the elder's house style?" Fori said, "Steeply towering over ten thousand barriers, within it containing the precious moon." The master said, "This is still literary phrasing. What is the elder's house style?" Fori said, "Today I have fortunately met Fori." Fori then asked, "'Secretly preserving complete reality'—people know it exists, but cannot express it. 'Greatly awakened without guilt'—people know it exists, and can express it. Between these two paths, it is still the place of worldly people's rising and falling. I wonder, when the elder personally speaks of his own accord, how do you speak?" The master said, "Where my house speaks, there is no such way." Fori said, "On the Tathāgata's road there are no selfish deviations; please join in a verse of profound tones." The master said, "Let your two wheels illuminate each other in turn; beyond the clouds over the emerald pool, it is of no concern." Fori said, "To inform the boundless crowd of white heads: this time the youths must not return home." The master said, "Old and young share the same wheel, without front or back; let there be no discrepancies on my family's profound path." Fori said, "One word settles the realm; for whom are the four phrases reserved?" The master said, "Your words have three or four; I say within it there is not even one." The master therefore gave a verse, saying:
11.13
"East and west do not look at each other;
For whom are north and south reserved?
You speak of three and four,
I have not even one."
11.14
On the twenty-eighth day of the ninth month in the fourth year of Guanghua, he addressed the assembly and passed away.
11.15
Chan Master Lingyun Zhiqin of Fuzhou was a native of Changxi in that prefecture. At first, while at Mount Gui, he was awakened to the Way upon seeing peach blossoms. He had a verse saying:
11.16
"For thirty-odd years a swordsman searching,
How many times did leaves fall, how many times did branches sprout?
Ever since seeing the peach blossoms once,
Right up to this very day, I doubt no more."
11.17
Master [Lingyou of Guishan] read the verse, investigated his realization, and found it in accord [with the mind-seal]. Lingyou said: “That which is awakened to through conditions is never lost or retrogressed. Protect and maintain it well.” (A monk brought this up to Xuansha. Xuansha said: “Fitting, very fitting! But I dare wager that the venerable brother is still not completely thorough.” The assembly doubted these words. Xuansha asked Dizang: “When I speak like this, how do you understand it?” Dizang said: “Were it not for Guichen, [that remark] would have run everyone in the realm to exhaustion.”) Thereupon [Lingyun] returned to Minchuan. Followers of the profound gathered like clouds. He ascended the hall and addressed the assembly, saying: “O worthy ones! All things, long and short, are subject to impermanence. Just observe the four seasons: the plants and trees shed leaves and bloom with flowers. How much more so the heavenly and human beings of the seven destinies through dust-like kalpas, and the wheel-like turning of the formation and destruction of earth, water, fire, and wind! Even when karma and its effects are almost exhausted and the suffering of the three evil destinies is undergone, not a single hair is added or subtracted. Only the fundamental root, the consciousness, constantly abides. Those of superior capacity, upon meeting a good friend who explains and clarifies it, find liberation right on the spot, and that very place is the bodhimaṇḍa. The medium and inferior, foolish and blind, are incapable of awakening awareness and reflection; sinking into delusion in the three realms, they wander in samsāra. Śākyamuni established teachings in heaven and among humans to offer proof and illuminate the path of wisdom for their sake. Do you understand?”
At that time, a monk asked: “How can one escape birth, old age, sickness, and death?”
The Master said: “The green mountains originally do not move; the floating clouds fly to and fro.”
The monk asked: “What is it like when the monarch goes out to battle?”
The Master said: “Outside the Gate of Spring Brilliance, one does not ask about Chang’an.”
The monk asked: “How can one have an audience with the Son of Heaven?”
The Master said: “The blind crane alights on the clear pond; the fish passes beneath its feet.”
The monk asked: “What is the great meaning of the Buddhadharma?”
The Master said: “Before the business of the donkey is gone, the business of the horse arrives.”
The monk did not understand the intention and said: “I ask again for your instruction.”
The Master said: “The radiant aura frequently stirs at night; the refined spirit is rarely encountered by day.”
Xuefeng had a verse seeing off Shuangfeng as he crossed the mountains, the last line of which said: “The thunder ends, but its sound does not cease.”
The Master amended it, saying: “The thunder rumbles, but no sound is heard.”
When Xuefeng heard this, he said: “On the summit of Mount Lingyun, the ancient moon appears.”
Xuefeng asked: “An ancient said, ‘The front three-three and the rear three-three.’ What is the meaning?”
The Master said: “Fish in the water, birds on the mountain.”
Feng said: “What does that mean?”
The Master said: “The high can be shot with an arrow; the deep can be fished with a hook.”
[A monk] asked: “Everywhere they eat mixed food; I wonder what the Upādhyāya eats?”
The Master said: “Minzhong alone is uniquely heroic, guarding the edge of the sea.”
[A monk] asked: “Having long fought on the sandy battlefield, why has one not achieved merit and fame?”
The Master said: “When the monarch possesses the Way, the three borders are tranquil; why labor to build the Great Wall for ten thousand miles?”
[The monk] also asked: “What is it like when one puts down weapons, binds one’s hands, and returns to court?”
The Master said: “The cloud of compassion universally moistens boundless realms; what can be done if the withered tree bears no flowers of long life?”
[A monk] asked: “Before primordial chaos was divided, whence came sentient beings?”
The Master said: “Like an exposed pillar conceiving a child.” (Also recorded as “a fetus”).
[The monk] said: “What about after the division?”
The Master said: “Like a patch of cloud dotting the great expanse of space.”
[The monk] said: “I wonder whether the great expanse of space receives the dotting or not?”
The Master did not answer.
[The monk] said: “In that case, sentient beings do not come.”
The Master also did not answer.
[The monk] said: “What is it like when it is purely clear, completely devoid of any specks?”
The Master said: “It is still the streaming of the truly constant.”
[The monk] said: “What is the streaming of the truly constant?”
The Master said: “Like a mirror constantly shining.”
[The monk] said: “Is there still anything beyond?”
The Master said: “There is.”
[The monk] said: “What is the matter beyond?”
The Master said: “Smash the mirror, and then come see me.”
[A monk] asked: “What is the intention of [the Patriarch’s] coming from the West?”
The Master said: “Planting crabapple trees at the bottom of a well.”
[The monk] said: “I do not understand.”
The Master said: “This year peaches and plums are expensive; a single piece is worth a thousand pieces of gold.”
[A monk] asked: “The maṇi jewel does not conform to various colors. I wonder what color it has?”
The Master said: “White.”
The monk said: “Then it conforms to colors after all.”
The Master said: “The jade disc of Zhao was originally without flaw; Xiangru deceived the King of Qin.”
[A monk] asked: “What is it like when the monarch goes out to battle?”
The Master said: “Lü Cai burying the tiger’s ear.”
[The monk] said: “How is that matter?”
The Master said: “Sitting and seeing the white-robed deity.”
The monk said: “Where is the king now?”
The Master said: “Do not offend the dragon countenance.”
11.18
Upādhyāya Yingtian of Yizhou. A monk asked: “Everyone possesses Buddha-nature. What is the Upādhyāya’s Buddha-nature?”
The Master said: “What do you call Buddha-nature?”
The monk said: “Then the Upādhyāya has no Buddha-nature.”
The Master thereupon cried out: “Delightful! Delightful!”
11.19
Chan Master Cihui of Jiufeng in Fuzhou. Initially, while at Guishan, he encountered Master Lingyou ascending the hall and saying: “All of you merely attain the great essence, but do not attain the great functioning.”
The Master withdrew and walked out. Guishan called to him, but the Master did not even look back.
Guishan said: “This vessel is fit for the Dharma.”
One day, the Master took leave of Guishan to enter the mountains, saying: “I take my leave of the Upādhyāya. Though a thousand miles away, I shall not depart from your side.”
Guishan, visibly moved, said: “Take good care of yourself.”
11.20
Upādhyāya Mi of Jingzhao (also called Mi Qishi). When he first finished his travels and studies, he returned to his home temple. A senior monk asked: “In the moonlight, a broken well rope is called a snake by ordinary people. I wonder what Brother Qi calls it when seeing a Buddha?”
The Master said: “If there is a view of Buddha, it is identical to ordinary beings.” (Fayan gave an alternative: “What time of day is it to ask this?” Fadeng gave an alternative: “What is called is not it.”)
The senior monk said: “A thousand-year-old peach stone.”
The Master sent a monk to ask Yangshan: “Nowadays, do people still rely on enlightenment?”
Yangshan said: “Enlightenment is not lacking, but how can one help falling into the secondary?”
The Master deeply affirmed this.
He also sent a monk to ask Dongshan: “How is that ultimate one?”
Dongshan said: “You must ask him yourself before you will get it.”
The Master affirmed this as well.
A monk asked: “What is the matter beneath the patch-robed monk’s robe?”
The Master said: “Let anyone dislike its ugliness; it is not draped in the colors of clouds and mist.”
11.21
Upādhyāya Huoshan of Jinzhou. A monk from Yangshan arrived and announced himself: “The four rattan staves below Jiyun Peak; the Great Chan Buddha of the realm comes to pay respects.” (The Great Chan Buddha refers to Upādhyāya Jingtong of Huoshan in Jinzhou, of the twelve rolls.)
The Master thereupon called to the karmadāna: “Carry firewood!” (Also recorded as “Strike the bell!”)
The Great Chan Buddha walked off with hasty strides.
The Master heard that whenever a monk arrived to bow, Upādhyāya Mimeiyan would pin him with a wooden pitchfork. One day, the Master went to visit him. Upon meeting him, he did not bow, but went straight into Mimei’s embrace. Mimei patted the Master’s back three times. The Master stood up, clapped his hands, and said: “Elder brother, I have traveled a thousand miles only to return!” (Also recorded as: “Elder brother, you deceived me from three thousand miles away!”)
11.22
While Policy Advisor Wang Jingchu of Xiangzhou was conducting official business, Upādhyāya Mi arrived. Lord Wang raised his brush. Mi said: “Can you still pass judgment on empty space?”
The Lord threw down his brush, entered his office, and did not come out again. Mi harbored doubts. The next day, he relied on the Director of Offerings of Gushan to go in and probe his intentions. Mi also followed along, hiding behind a screen to spy. As soon as the Director of Offerings sat down, he asked: “What words did Upādhyāya Mi speak yesterday that made him unable to see you?”
Lord Wang said: “A lion bites the person; a hound of Han chases the clod.”
Master Mi overheard this remark, immediately realized his previous error, and hastily stepped out with a bright laugh, saying: “I understand! I understand!”
[Wang] once asked a monk: “Do all sentient beings possess Buddha-nature?”
The monk said: “All possess it.”
The Lord pointed to a dog painted on the wall and said: “Does this one have it too?”
The monk had no reply.
The Lord answered in his place: “Watch out, it will bite!”
11.23
Dharma heirs of the former Chan Master Da’an of Fuzhou (also called Upādhyāya Dagui). (The three characters ‘Changqing Monastery’ are omitted here, because although the Master once resided at the West Courtyard of Changle Prefecture, it was more than twenty years after his passing that the military governor of Min transferred the monastery name of Zhaoqing and brought Master Leng to dwell at the West Courtyard, only then submitting a memorial for the plaque inscribed ‘Changqing’.)
11.24
Chan Master Fazhen of Dasui in Yizhou. A monk asked: “When the kalpa fire blazes through and the great chiliocosm is utterly destroyed, I wonder whether this one will also be destroyed?”
The Master said: “Destroyed.”
The monk said: “Then it follows along with it?”
The Master said: “It follows along with it.”
[A monk] asked: “What is the sign of a great person?”
The Master said: “No placard is posted on the belly.”
The Master asked a monk: “Where are you going?”
The monk said: “I am going to dwell in a hermitage on the Western Mountain.”
The Master said: “If I call you from the peak of the Eastern Mountain, can you come?”
The monk said: “Not so.”
The Master said: “You are not yet ready to dwell in a hermitage.”
[A monk] asked: “What should one do when birth and death arrive?”
The Master said: “When encountering tea, drink tea; when encountering rice, eat rice.”
The monk said: “Who receives the offering?”
The Master said: “Close the alms bowl.”
Beside the Master’s hermitage was a turtle. A monk asked: “All sentient beings have bone inside skin; why does this sentient being have skin wrapped inside bone?”
The Master picked up a straw sandal and placed it beside the turtle. The monk was speechless.
[A monk] asked: “What is the essential Dharma of all Buddhas?”
The Master raised his whisk and said: “Do you understand?”
The monk said: “I do not understand.”
The Master said: “A whisk made of stag’s tail.”
[A monk] asked: “What is the student’s self?”
The Master said: “It is my self.”
The monk said: “Why is it instead the Upādhyāya’s self?”
The Master said: “It is your self.”
[A monk] asked: “What is the seamless pagoda?”
The Master said: “Five feet high.”
The monk said: “I do not understand.”
The Master said: “A solid brick.”
[A monk] asked: “To whom will the Upādhyāya transmit the Dharma after a hundred years?”
The Master said: “The exposed pillar and the brazier.”
The monk said: “Do they receive it?”
The Master said: “The brazier and the exposed pillar.”
A postulant led a group to visit. The Master asked: “What do those who have attained understanding call east?”
[The postulant] replied: “It cannot be called east.”
The Master scolded him, saying: “Stinking donkey fellow! If you do not call it east, what do you call it?”
The postulant was speechless, and the group thereupon dispersed.
[A monk] asked: “What is the Upādhyāya’s house style?”
The Master said: “Drawing a winnowing basket with red ochre.”
The monk said: “What does ‘drawing a winnowing basket with red ochre’ mean?”
The Master said: “The winnowing basket has a rim, so the rice does not leap out.”
The Master asked a monk: “What doctrinal teaching do you lecture on?”
The monk said: “The Treatise on the Hundred Dharmas.”
The Master held up his staff and said: “From what does this arise?”
[The monk] replied: “It arises from conditions.”
The Master said: “Alas, alas!”
The Master asked a monk: “Where are you going?”
[The monk] said: “Going to pay homage to Samantabhadra.”
The Master raised his whisk and said: “Mañjuśrī and Samantabhadra are both right here.”
The monk drew a circular figure, threw it behind him, and made a prostration.
The Master said: “Attendant, bring a packet of tea and give it to this monk.”
One day, while the assembly of monks was attending him, the Master contorted his mouth into the appearance of suffering from paralysis and said: “Is there anyone who can cure my mouth?”
At that time, the monks vied with one another to present medicine, and upon hearing of it, laypeople also sent much medicine. The Master accepted none of it. After seven days, the Master slapped his own mouth straight and said: “For this long I have flapped these two lips, and to this day no one has been able to cure my mouth.”
The Ruler of Shu revered him and repeatedly sent envoys to summon him, but the Master always declined on grounds of old age and illness. He was bestowed the title ‘Great Master Shenzhao’.”}針對原典中重要詞彙與概念整理如下術語表：
First 24 of 60 passages. Read on
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- 景德傳燈錄 — Classical Chinese