景德傳燈錄 13
English (machine translation) 13
- Language
- English
Contents
- 13.45 — 4 parts
13.1
Chan Master Huairang and the separate lineages from Caoxi, seventy-seven people in total (from the seventh to the ninth generation of Chan Master Huairang, and the second to the sixth generation of the separate lineages from Caoxi).
13.2
Seventh generation of Huairang, eleven people (the seventh generation is also recorded as the ninth generation):
Four dharma heirs of Chan Master Huiqing of Mount Bajiao in Yingzhou:
Chan Master Qingrang of Xingyang in Yingzhou
Chan Master Faman of Mount Yougu in Hongzhou (the above two people have records);
Chan Master Yishen of Xingyang in Yingzhou
Chan Master Zhuyu, second generation of Mount Bajiao (the above two people, having no recorded encounter dialogues or sayings, are omitted).
Four dharma heirs of Chan Master Rubao of Zifu in Jizhou:
Chan Master Zhensui of Zifu in Jizhou
Upādhyāya Fushou of Jizhou
Upādhyāya Lu Yuan of Tanzhou (the above three people have records);
Great Master Deshao of Baoci in Tanzhou (one person, having no recorded encounter dialogues or sayings, is omitted).
One dharma heir of Upādhyāya Baoying of Ruzhou (that is, Nanyuan Yong):
Chan Master Yanzhao of Fengxue in Ruzhou.
One dharma heir of Chan Master Siming of Xiyuan in Ruzhou has a record:
Chan Master Guijing of Xingyang in Yingzhou.
One dharma heir of Chan Master Hongjiu of Huilin in Shaozhou has a record:
Upādhyāya Lingrui of Shaozhou.
13.3
Eighth generation of Huairang: six people.
Four Dharma heirs of Chan Master Fengxue Yanzhao of Ru Prefecture:
Chan Master Guanghui Zhen of Ru Prefecture;
Chan Master Shoushan Shengnian of Ru Prefecture (the above two people appear in the record);
Upādhyāya Changxing of Fengxiang;
Upādhyāya Lingquan of Tan Prefecture (the above two people have no encounter-dialogues and are not recorded).
Two Dharma heirs of Great Master Deshao Guizhen of Baoci in Tan Prefecture:
Chan Master Zhiqian of Mount Sanjiao in Qi Prefecture;
Chan Master Ciduo of Xingyang in Ying Prefecture.
13.4
Ninth generation of Huairang: one person.
One Dharma heir of Chan Master Shoushan Shengnian of Ru Prefecture, appearing in the record:
Chan Master Shanzhao of Fen Prefecture (one person appearing in the record; verses of praise appended at the end of the fascicle).
13.5
Second generation of the collateral branches of Caoxi: thirty people.
One Dharma heir of Upādhyāya Dingzhen of Mount Luofu:
Chan Master Lingyun of Mount Luofu (one person has no encounter-dialogues and is not recorded).
Dharma heir of Upādhyāya Daojin of Mount Zhikong:
Chan Master Xuanjue of Jing Prefecture (one person has no encounter-dialogues and is not recorded).
One Dharma heir of Upādhyāya Shankuai of Xiahuitian in Shao Prefecture:
Chan Master Shanwu (one person has no encounter-dialogues and is not recorded).
One Dharma heir of Upādhyāya Benjing of Mount Sikong:
Palace Commissioner Yang Guangting (one person has no encounter-dialogues and is not recorded).
Two Dharma heirs of Upādhyāya Yuansu:
Chan Master Xiao Daojin of Shao Prefecture;
Chan Master Youji of Shao Prefecture (the above two people have no encounter-dialogues and are not recorded).
One Dharma heir of Upādhyāya Qituo:
Chan Master Daoqian of Heng Prefecture (one person has no encounter-dialogues and is not recorded).
Five Dharma heirs of National Preceptor Huizhong of Nanyang (one person appears in the record):
Chan Master Zhenying of Mount Danyuan in Ji Prefecture;
Emperor Suzong of the Tang;
Emperor Daizong of the Tang;
Sun Zhigu of Kaifeng;
Chan Master Xiangyan Weijie of Deng Prefecture (the above four people have no encounter-dialogues and are not recorded).
Eighteen Dharma heirs of Great Master Heze Shenhui of Luoyang (two people appear in the record):
Chan Master Fulin of Mount Dashi in Huang Prefecture;
Chan Master Guangbao of Mount Meng in Yishui;
Chan Master Faru of Ci Prefecture;
Chan Master Jinping of Mount Xiyin in Huai'an Commandery;
Chan Master Huiyan of Liyang;
Chan Master Huaikong of Heyang;
Chan Master Yuanzhen of Nanyang;
Chan Master Guangfu of Yichun;
Chan Master Xingjue of Jiangling;
Chan Master Shenying of Mount Wutai;
Chan Master Wuming of Mount Wutai;
Chan Master Haoyu of Nanyue;
Chan Master Zhiman of Xuan Prefecture;
Chan Master Lang of Fu Prefecture;
Chan Master Lingtan of Guangling;
Chan Master Tongyin of Ning Prefecture;
Chan Master Nanyin of Yi Prefecture;
Li Chang, Governor of Henan (the above sixteen people have no encounter-dialogues and are not recorded).
13.6
Third generation of the collateral branches of Caoxi: nine people.
Dharma heir of Chan Master Shanwu of Xiahuitian:
Chan Master Wuxue of Tan Prefecture (one person has no encounter-dialogues and is not recorded).
Dharma heir of Upādhyāya Daoqian of Heng Prefecture:
Chan Master Rubao of Hunan (one person has no encounter-dialogues and is not recorded).
Dharma heir of Upādhyāya Zhenying of Mount Danyuan:
Chan Master Zhensui of Ji Prefecture (one person has no encounter-dialogues and is not recorded).
Dharma heir of Upādhyāya Faru of Ci Prefecture:
Chan Master Weizhong of Jingnan (one person has no encounter-dialogues and is not recorded).
Dharma heir of Upādhyāya Huaikong of Heyang:
Chan Master Daoming of Cai Prefecture (one person has no encounter-dialogues and is not recorded).
Dharma heirs of Chan Master Yuanzhen of Mount Wuya:
Dhūta Wu;
Chan Master Fazhi of Mount Simian (the above two people have no encounter-dialogues and are not recorded).
One Dharma heir of Chan Master Wuming of Mount Wutai:
Great Master Huayan Chengguan of Wutai (one person has no encounter-dialogues and is not recorded).
One Dharma heir of Upādhyāya Nanyin of Yi Prefecture:
Chan Master Yimian (one person has no encounter-dialogues and is not recorded).
13.7
Fourth generation of the collateral branches of Caoxi: five people.
Four Dharma heirs of Chan Master Weizhong of Jingnan (Master Zhong was also named Nanyin):
Chan Master Daoyuan;
Chan Master Ruyi of Yi Prefecture;
Chan Master Shenzhao of Fengguo;
Chan Master Donglin Ya of Mount Lu (the above four people have no encounter-dialogues and are not recorded).
One Dharma heir of Dhūta Wu:
Chan Master Xuangu (one person has no encounter-dialogues and is not recorded).
13.8
Fifth generation of the collateral branches of Caoxi: four people.
One Dharma heir of Chan Master Daoyuan of Sui Prefecture, appearing in the record:
Chan Master Guifeng Zongmi of Mount Zhongnan;
Dharma heirs of Chan Master Shenzhao of Fengguo:
Chan Master Changyi of Zhen Prefecture;
Chan Master Zhiyuan of Hua Prefecture;
Chan Master Xuansui of Lutai (the above three people have no encounter-dialogues and are not recorded).
13.9
Sixth generation of the collateral branches of Caoxi: eleven people.
Dharma heirs of Chan Master Guifeng Zongmi:
Chan Master Guifeng Wen;
Chan Master Taigong of Ci'en Monastery;
Chan Master Taixi of Xingshan Monastery;
Chan Master Zong of Wancheng Monastery;
Chan Master Jue of Ruisheng Monastery;
Chan Master Renyu of Huadu Monastery (the above six people have no encounter-dialogues and are not recorded).
Dharma heir of Chan Master Xuansui of Lutai:
Chan Master Longxing Nian (one person has no encounter-dialogues and is not recorded).
Dharma heirs of Chan Master Zhiyuan of Hua Prefecture:
Chan Master Shenyong of Pengmen;
Chan Master Yuanshao;
Chan Master Shangfang Zhen;
Chan Master Fazhi of Dongjing (the above four people have no encounter-dialogues and are not recorded).
13.10
Seventh generation of Chan Master Huairang
13.11
Dharma heirs of the aforementioned Chan Master Huiqing of Mount Bajiao in Ying Prefecture.
13.12
A monk asked Chan Master Qingrang of Mount Xingyang in Ying Prefecture, "'The Buddha of Great Penetrating Wisdom and Excellence sat in the place of enlightenment for ten kalpas, yet the Buddha Dharma did not appear before him, and he could not accomplish the Buddha Way.' How is it at such a time?"
The Master said, "That question is extremely apt."
The monk said, "Since he was sitting in the place of enlightenment, why could he not accomplish the Buddha Way?"
The Master said, "Because he does not become a Buddha."
13.13
Chan Master Faman of Mount Yougu in Hong Prefecture. A monk asked, "What is the Way?"
The Master paused for a good while, and then said, "Do you understand?"
The monk said, "I do not understand."
The Master said:
"When speaking of the Way, there is no sound beneath the words;
Proclaiming the profound purport with meticulous care.
The essential points of Chan must be understood right now;
There is no need to deliberate after we part."
13.14
Dharma heirs of the aforementioned Chan Master Zifu Rubao of Ji Prefecture.
13.15
Chan Master Zifu Zhensui of Ji Prefecture (residing as the second generation). A monk asked, "When the Master saw the ancients, what intention did you attain to then desist?"
The Master drew a circular figure and showed it to him.
[The monk] asked, "What is the song of the ancients?"
The Master drew a circular figure and showed it to him.
[The monk] asked, "What is the very first phrase?"
The Master said, "Before the world had fully formed, you, Ācārya, were also here."
[The monk] asked, "What was Baizhang's meaning in rolling up the mat?"
The Master paused for a good while.
[The monk] asked, "What is the meaning of the ancient's saying, 'Three times three before, three times three behind'?"
The Master said, "What is your name?"
[The monk] said, "So-and-so."
The Master said, "Go drink some tea."
The Master addressed the assembly, saying, "Seeing the flagpole of Zifu across the river and turning back—the soles of your feet deserve thirty blows of the staff. How much more so when crossing the river to come here!"
At that moment a monk was just coming forward. The Master said, "Not worth talking to!"
[A monk] asked, "What is the mind of the ancient Buddhas?"
The Master said, "The mountains, rivers, and the great earth."
13.16
Upādhyāya Fushou of Ji Prefecture. A monk asked, "Are the ancestral intention and the doctrinal intention identical or different?"
The Master simply spread out his hands.
[The monk] asked, "Mañjuśrī rides a lion, and Samantabhadra rides an elephant. I wonder: what does Śākyamuni ride?"
The Master raised his hand and said, "Skewed, skewed!"
13.17
Upādhyāya Luoyuan of Tan Prefecture. A monk asked, "When becoming a Buddha in other realms, are there still different names or not?"
The Master drew a circular figure and showed it to him.
[The monk] asked, "What is the single road of Luoyuan?"
The Master said, "Stir your tongue and come ask!"
[The monk] asked, "What is 'building a cart behind closed doors'?"
The Master said, "The stone bridge of Nanyue."
The monk said, "What is 'going out the door to fit the ruts'?"
The Master said, "The shoes on the tip of the walking staff."
The Master took the high seat, spread out his hands, and said, "The life-roots of the venerable elders and all the sthaviras throughout the realm are entirely in here!"
A monk came forward and said, "Can they be gathered in, or not?"
The Master said, "Beside the stone bridge of Tiantai."
The monk said, "I am not like that."
The Master said, "I humbly hope you enjoy the offering."
[The monk] asked, "What is the World-Honoured One's speaking without speaking?"
The Master said, "Mount Sumeru topples."
[The monk] said, "What is Kāśyapa's hearing without hearing?"
The Master said, "The great ocean dries up."
13.18
Dharma heirs of the aforementioned Upādhyāya Baoying of Ru Prefecture (also called Nanyuan).
13.19
Chan Master Yanzhao of Fengxue in Ruzhou was a native of Yuhang. He initially set out under Master Shunde of Jingqing in Yuezhou, but did not reach the inner sanctum. Soon he proceeded to the Huayan Monastery in Xiangzhou, where he encountered Sthavira Shoulang, who was the attendant of Nanyuan of Ruzhou. Thereupon he secretly explored Nanyuan's essential tenet. Later, he arrived at Nanyuan; upon his first encounter, he did not bow, but directly asked: "Entering the gate, one must distinguish the master; please, Master, determine this definitively!" Nanyuan patted his knee with his left hand. The Master shouted. Nanyuan patted his knee with his right hand. The Master shouted again. Nanyuan raised his left hand and said: "This one is conceded to the ācārya." He then raised his right hand and said: "What about this one?" The Master said: "Blind!" As Nanyuan was about to take up his staff, the Master said: "What are you doing? If I snatch the staff and strike the venerable monk, do not say I did not warn you." Nanyuan said: "I have been abbot for thirty years, and today I am framed at my own door by a yellow-faced native of Zhejiang!" The Master said: "The venerable monk is much like one who fails to receive food in his alms-bowl and pretends he is not hungry." Nanyuan said: "When have you ever come to Nanyuan before, ācārya?" The Master said: "What sort of talk is this?" Nanyuan said: "This old monk asks you in earnest." The Master said: "Neither can this be let pass." Nanyuan said: "Sit a while and drink tea." Only then did the Master carry out the formalities between master and disciple. From then on, fulfilling the prophetic prediction of Guiyang, he appeared in the world and gathered followers. The Dharma-way of Nanyuan was greatly invigorated in all quarters through him.
The Master went up to the hall and addressed the assembly, saying: "Those studying and inquiring need eyes: when meeting the dynamic condition, the great function must directly appear before you; do not bind yourselves with minor details. Even if you attain understanding before words are spoken, you are still stuck in the shell and deluded by conventions. Even if you are thoroughly versed right beneath the phrases, you will not avoid wild views when encountering situations. Looking at all of you, up to now you must have relied on others to form interpretations. The two forks of light and dark are swept away for you all at once, so that each one of you may be like a lion cub, fiercely roaring once, standing like a wall a thousand fathoms high! Who would dare gaze directly at it? If one gazes at it, one's eyes will be blinded."
The Master also attended the regional office in Yingzhou. Ascending the seat, he instructed the assembly, saying: "The Patriarch's mind-seal is like the dynamic mechanism of the Iron Ox. When it moves, the seal remains behind; when it remains, the seal is broken. But what if it neither moves nor remains: should it be sealed, or should it not be sealed? Can anyone say?" At that time, Elder Lubei came forward and asked: "This student possesses the dynamic mechanism of the Iron Ox; I ask the Master not to apply the seal." The Master said: "Accustomed to angling for whales and leviathans to calm the vast deep, / I only lament the frog's stride lying wallowed in mud and sand." (The *Shishi Yuan* of Duke Qing says: "Frog" [蛙 *wa*] should be written as "hollow" [洼 *wa*], meaning a horse emerging from the waters of Wowa. What Fengxue meant by "lying wallowed" [*kui*] was that a fine horse emerges from pure waters and instead lies wallowed in mud and sand; that was his meaning. The current record says "frog," meaning a toad; how could it perform a horse's stride and lie wallowed? *Kui* is pronounced *kuài*.) Lubei hesitated in thought. The Master shouted and said: "Why does the Elder not advance a word?" Lubei hesitated. The Master struck him with his whisk and said: "Do you still remember the opening phrase? Try to raise it and see!" Lubei was about to open his mouth when the Master struck him with the whisk again. The regional governor said: "Truly I know that the Buddha's law and the king's law are of one accord." The Master said: "What principle do you see?" The governor said: "When decision is called for and one does not decide, it turns back to bring disorder." The Master then stepped down from the seat.
Ascending the hall, a monk asked: "Whose melody does the Master sing? Whose tradition of the school do you inherit?" The Master said: "Transcending and far outstripping beyond the age of Bhīṣmagarjitasvararāja; / raising one foot in vain to praise Tiṣya." (The *Jātaka Sūtra* says: Long ago in the past there was a Buddha named Tiṣya. At that time there were two bodhisattvas: the first was named Śākyamuni, and the second Maitreya. That Buddha observed that Śākyamuni's mind was not yet mature, whereas his disciples' minds were all fully mature. He thought: 'The mind of one person can easily and quickly be transformed, but the minds of a crowd are difficult to reform swiftly.' He then went up the Snow Mountains, entered a jeweled cave, and entered into great meditative absorption. At that time, Bodhisattva Śākyamuni was a non-Buddhist hermit. Going up the mountain to gather medicinal herbs, he saw Tiṣya Buddha. Having seen him, joyful reverence arose in his heart. Standing on one foot with palms clasped toward the Buddha, he gazed with single-minded devotion without blinking. For seven days and seven nights, he praised the Buddha with a verse, saying: 'In heaven and on earth there is none like the Buddha; / in the worlds of the ten directions there is also none to compare. / Whatever exists in the world I have seen completely; / among all things, there is none like the Buddha.' Thereupon he leaped over nine kalpas, and attained anuttarā samyak-saṃbodhi in ninety-one kalpas.)
A monk asked: "The ancient melody has no tone or rhyme; how can it be harmonized?" The Master said: "The wooden rooster crows at midnight; the straw dog barks at dawn."
He asked: "What is it to utter 'Homage to the Buddha' once?" The Master said: "Lamps linked with phoenix wings illuminate the hall; / the crescent moon's shadow falls on the tilted face looking upward."
He asked: "What is the Buddha?" The Master said: "What is not the Buddha?"
He asked: "I do not yet understand the profound words; please, Master, point directly." The Master said: "My house is by the isle at the sea's mouth; Fusang is illuminated first."
He asked: "How is it when the bright moon is in the sky?" The Master said: "It does not roll down from the heavens; let it be buried in the earth."
He asked: "What is the Buddha?" The Master said: "The wooden horse neighing in the wind is unbound by conditions; / the mud ox with horns reversed is struck hard with the whip."
He asked: "What is the sword of Guanghui?" The Master said: "It does not cut down dead fellows."
He asked: "How was it before the ancient mirror was polished?" The Master said: "The celestial demons' gallbladders split." The monk said: "How about after it is polished?" The Master said: "Xuanyuan had no virtue."
A monk asked: "How is it when the bright moon is in the sky?" The Master said: "It is not in the round vault of heaven; for now it resides in Youli."
He asked: "Contradictions originally form the disease of double cataracts; what is the matter regarding the bright pearls in Indra's net?" The Master said: "To build a mountain, ascend nine fathoms; to weigh a thousand jun, pinch a bit of earth." The monk said: "How so?" The Master said: "How so?"
He asked: "Duanmu served Marquis Wen; how many people truly understood his mind?" The Master said: "In youth he broke through the dragon-and-snake formation; down on his luck, he yet listens to children's songs."
He asked: "Who is the master of Mount Qingliang?" The Master said: "Not having time for a single phrase in answer to Wuzhuo, / even until now he acts as a wandering monk of the wilds."
He asked: "When phrases do not fit the conditions, how does one manifest the Way?" The Master said: "Though the Pleiades share the same sky, the sun's orb is not at noon."
He asked: "What is the venerable monk's house style?" The Master said: "The crane in the ninefold marsh finds it hard to spread its wings; / the horse that cannot run a thousand li chases the wind in vain."
He asked: "What is the Buddha?" The Master said: "Do not let strangers hear it."
He asked: "Please, Master, attempt to speak of what has never been said." The Master said: "Entering the marketplace, one can whistle long; returning home, one puts on short garments."
He asked: "Today the summer retreat ends; what is the Master's intention?" The Master said: "Not pitying the goose guarding the snow, / I am rather pleased with the wax man in the ice."
He asked: "How is it when there is no road to return to one's native land?" The Master said: "Gazing evenly where all is red and rotten / thoroughly gladdens one's whole life."
The Master attended an invitation at the prefectural administrative office and ascended the hall. A monk asked: "How is it when the king of men and the king of the Dharma meet?" The Master said: "A great dance encircles the woods and springs; in the world there is neither sorrow nor joy." The monk said: "What do they discuss together?" The Master said: "Before the cliff of tigers and leopards they once sat in meditation; / within the brilliance of falcon banners they spread the true tradition."
He asked: "Picking leaves and seeking branches I do not ask about; what is cutting straight to the root source?" The Master said: "Going to an offering in the early morning; entering the opened hall, returning in the rain."
He asked: "Whatever is asked is all fabricated absurdity; please, Master, cut straight to the root source." The Master said: "Rarely does one encounter a pierced-ear guest; mostly one meets people who mark the boat."
He asked: "How is it right at such a moment?" The Master said: "Though a blind turtle meeting a log rests securely, / a withered tree blossoming flowers is spring beyond worldly things."
He asked: "What is the matter inside the secret chamber?" The Master said: "Approaching one's sleeve, speaking of past and present; turning the face, alone knitting the brows."
He asked: "How can one obtain the pearl beneath the black dragon's chin?" The Master said: "I once dried bamboo thorns by the seashore, / and right down to the present day I fashion a plain zither."
He asked: "When a great barge shakes the sky, how does one lift the oars?" The Master said: "Naturally not touching one's chest; the whole family dislikes seeing it."
He asked: "Chasing the wind is hard to hold; how is it with hurrying on one's forward journey?" The Master said: "The Persian's coat-strings come undone."
He asked: "Does the prince at birth still require passing the examination?" The Master said: "With one phrase I intended to illuminate the Chan student's question; / with three seals I fear betraying the ancient ones' mechanism."
He asked: "For one who accords with conditions without changing, how is it when suddenly meeting an intimate friend?" The Master said: "Wearing a rush-cape with a tilted bamboo hat amidst a thousand peaks; / channeling water to water the vegetables in front of the Five Old Peaks."
He asked: "When marking the boat yields nothing, what about the thing itself?" The Master said: "Great merit receives no formal reward; by the brushwood gate the grass naturally grows deep."
He asked: "From ancient times, the ancients' seals tallied with one another; what is the eye of the seal?" The Master said: "A frivolous, boisterous practitioner knows how to adapt to changes; / hand him a towel wet with tears to wipe his soul."
He asked: "For the reward of the ninety-day summer retreat, please, Master, present a phrase." The Master said: "Leaving the cliffs, brushing open the rain of the dragon cave; / floating on waves, the monk brings forth the flowers in his bowl-bag."
He asked: "At the initial Pravarāṇa, to whom should one confess?" The Master said: "A handful of fragrant straw has not yet been set down; / the six-ringed golden staff rings and shakes the void."
He asked: "Please, Master, state definitively what was transmitted from the Western Patriarch." The Master said: "One dog barks at an illusion; a thousand shaggy hounds yap at the real." (Note: *Nao* should be *nong*, meaning a vicious, long-haired dog; *nao* means a monkey, which is inappropriate here. *Ai* means dogs fighting.)
He asked: "How far apart are the king's way and the Buddha's way?" The Master said: "When the straw dog barks, heaven and earth unite; / after the wooden rooster crows, the ancestral lamp shines brightly."
He asked: "Please, Master, wipe clean the Patriarch's mind-seal." The Master said: "The ancestral moon soars into the void, perfecting holy wisdom; / on which mountain are the pines and cypresses not green?"
He asked: "The great assembly has gathered like clouds; please, Master, preach the Dharma." The Master said: "The barefoot man chases the hare; the booted man eats the meat."
He asked: "Having never widely browsed the teachings of the King of Emptiness, I briefly borrow the profound dynamic; please try to speak of it." The Master said: "White jade without blemish; Bian He had his feet cut off."
He asked: "What is the phrase of non-action?" The Master said: "The precious candle shines before the veranda; / red light gleams across the great void."
He asked: "What is the phrase appropriate to the occasion?" The Master said: "Blowing on the fire by means of the wind uses little effort."
He asked: "How is it when one's plain face is shown?" The Master said: "Take away the veil covering the face."
He asked: "What is the breath of a patch-robed monk?" The Master said: "Creeping on knees and elbows, seen by the whole assembly."
He asked: "The purple chrysanthemums are half-open, autumn has arrived; the moon is full facing the door—what is the meaning of this?" The Master said: "When the moon rises over Penglai, everyone gazes at it; / last night it met with frost, which you did not know."
He asked: "What is the direct road?" The Master said: "The direct is crooked."
He asked: "What is the lion's roar?" The Master said: "Who wants your wild fox yapping?"
He asked: "What are words of true reality?" The Master said: "The heart hung upon the wall."
He asked: "How is it when the mind cannot conceptualize and the mouth cannot speak?" The Master said: "Whenever you meet someone, just raise it like this and see."
He asked: "How is it when a dragon penetrates the clear pool?" The Master said: "Sealing its hooves and pressing down its tail."
He asked: "How is it when one drifts and sinks according to one's nature?" The Master said: "Leading an ox that will not enter the pen."
He asked: "How is it when both existence and nonexistence have nowhere to go?" The Master said: "In the third month, too lazy to stroll the path beneath the flowers; / the whole family sorrowfully shuts the door in the rain."
He asked: "Speech and silence relate to detachment and subtlety—how can one pass through without violation?" (Master Zhao's *Baozang lun*, in the chapter 'Purity of the Essence of Detachment and Subtlety', says: 'Entering is detachment; emerging is subtlety. Knowing entry to be detachment, external dust has nothing to rely upon. Knowing emergence to be subtlety, the internal mind has nothing to do. When the internal mind has nothing to do, the various views cannot shift it. When external dust has nothing to rely upon, the myriad things cannot stir it. When the myriad things cannot stir it, thoughts and deliberations do not gallop forth. When the various views cannot shift it, quiescent cessation is inconceivable. This can be called the originally pure essence of detachment and subtlety. Grounded in entry, it is called detachment; considered in terms of function, it is called subtlety. Blended into one, there is neither detachment nor subtlety. The pure essence cannot be defiled; because there is no defilement, there is no purity. The subtle essence cannot exist; because there is no existence, there is no nonexistence.') The Master said: "I constantly recall the third month in Jiangnan, / where the partridges cry and wild flowers are fragrant."
He asked: "How is it when all hundred things are settled and a thousand matters handled?" The Master said: "Walking by night is not permitted; one must arrive at dawn."
He asked: "How is it when there is no place to contain one's body?" The Master said: "The Bear's Ear Pagoda is open, with no guest knocking." The monk said: "What then is right?" The Master said: "Quickly sever it!"
He asked: "If people of the entire earth come all at once with questions, how will you respond?" The Master said: "Few understand the melody of Boya's zither."
He asked: "How was it when Aṅgulimāla pressed upon the Buddha?" The Master said: "Everyone protects him; Wan Hui is foolish."
He asked: "When the mind-seal is not yet clarified, how can one enter?" The Master said: "Though I hear that the commander of You has surrendered, / I have not yet seen him leading a sheep and offering jade."
He asked: "What is the matter of the Linji lineage?" The Master said: "Jie's dog barks at Yao."
He asked: "What is the matter of biting the arrowhead?" (The *Taiping Guangji* records: At the end of the Sui, there was Du Junmo, who was skilled at shooting with closed eyes. If he aimed at the eye, he hit the eye; if he aimed at the mouth, he hit the mouth. There was Wang Lingzhi, who studied archery under Mo. Thinking he had mastered all its subtleties, he wanted to shoot and kill Mo to monopolize the skill. Mo held a short knife; whenever an arrow came, he sliced it. There was only one arrow left; Mo opened his mouth and received it, thereby biting the arrowhead. Laughing, he said: 'You studied for three years, but I had not yet taught you the technique of biting the arrowhead.') The Master said: "Recklessly borrowing words to discourse on the horns of a horse."
He asked: "If one does not cultivate concentration and wisdom, why is becoming a Buddha beyond doubt?" The Master said: "The golden rooster exclusively announces the dawn; the lacquered bucket emits black light."
He asked: "How is it when a single thought lasts ten thousand years?" The Master said: "Brushing the rock, the immortal's robe is worn out."
He asked: "How is it before the great bell is struck?" The Master said: "Filling the great chiliocosm, there is nothing that does not resound; / subtly containing deep mystery, how could it be divided?" The monk said: "How about after it is struck?" The Master said: "Stone cliffs, mountains, and rivers are unobstructed; / once the cataracts clear and open, it is fine to hear."
He asked: "What is the meaning of the Western Ancestor's coming?" The Master said: "Searching the mountains until the water ends, the mountains are endless."
He asked: "Why are the marks of a great person not complete?" The Master said: "At midnight, the owl insults the hawk and falcon."
He asked: "Past and present are distinct in talents; please, Master, grant the secret essential." The Master said: "Cut off the double tongue."
He asked: "What are the marks of a great person?" The Master said: "Utterly destitute." The monk said: "I wonder how the Master fares during the two meal periods?" The Master said: "Carrying a basket and holding a staff."
He asked: "What is the master within the guest?" The Master said: "Entering the market, both pupils are blind." He asked: "What is the guest within the master?" The Master said: "The imperial carriage returns, the two luminaries are fresh." He asked: "What is the guest within the guest?" The Master said: "Knitting the brows, sitting in the white clouds." He asked: "What is the master within the master?" The Master said: "Grinding and polishing the three-foot blade, / waiting to behead the unrighteous."
He asked: "What is the matter beside the hoe?" The Master said: "In front of the mountain, a patch of green."
He asked: "What is the Buddha?" The Master said: "The whip of bamboo twigs beneath Mount Yaṣṭivana." (The *Xiyu Ji* says: Long ago in the country of Magadha, there was a Brahmin who heard that Śākyamuni Buddha's body was sixteen feet tall. Constantly harboring doubt, he did not believe it. Taking a sixteen-foot bamboo staff, he wished to measure the Buddha's body. The top of the staff was constantly exceeded by sixteen feet. Rising higher and higher like this, he could not fathom the reality. Thereupon he threw away the staff and left. Consequently, it took root. Now the bamboo grove is lush and flourishing, covering the mountains and filling the valleys.)
13.20
On the first day of the eighth month in the guiyou year, the sixth year of the Kaibao era of the Great Song, the Master ascended the hall and spoke a verse. On the fifteenth day, he passed away sitting cross-legged. The day before, he wrote a letter in his own hand bidding farewell to his dānapatis. His age was eighty-seven; his monastic age was fifty-nine.
13.21
Dharma Heir of the late Chan Master Siming of Xiyuan in Ruzhou
13.22
Chan Master Guijing of Xingyang in Yingzhou. When he first visited Xiyuan, he asked, "How is it when one intends to ask but does not ask?" Xiyuan immediately struck him. The Master remained silent for a long time. Xiyuan said, "If you call it a stick, your eyebrows and beard will fall out." At these words, the Master was greatly enlightened. A monk asked, "Whose song does the Master sing? Whose house style do you inherit?" The Master said, "Before the Shaoshi Mountain, there is no separate road."
13.23
Dharma Heir of the late Chan Master Hongjiu of Huilin in Shaozhou
13.24
Master Lingrui of Shaozhou. A person asked, "What is the Buddha?" The Master shouted and said, "You are a villager!" [The person] asked, "What is the meaning of the [Patriarch's] coming from the West?" The Master said, "A hundred and eight thousand li." [The person] asked, "What is the original mind?" The Master said, "Sitting atop Vairocana's head, appearing and disappearing in great empty space."
13.25
Dharma Heirs of the late Chan Master Yanzhao of Fengxue
13.26
Chan Master Zhen of Guanghui in Ruzhou. A monk asked, "What is the environment of Guanghui?" The Master said, "In front of the small monastery, behind Ziqing." [The monk] asked, "What is the Upādhyāya's house style?" The Master said, "A shovel, a rake, and a mattock."
13.27
Chan Master Shengnian of Shoushan in Ruzhou was a native of Laizhou, with the surname Di. He received his training at Nanchanyuan in his native commandery and obtained the Dharma from Fengxue. He first resided at Shoushan as its first generation [abbot]. On the day he opened the hall, a monk asked, "Whose song does the Master sing? Whose house style do you inherit?" The Master said, "Before the cliff of Shaoshi, I held it in my own hands." The monk said, "I further request you to harmonize with a great voice." The Master said, "Right now, I also want everyone to know." The Master addressed the assembly, saying, "The Buddha-Dharma was entrusted to kings, ministers, and powerful dānapatis, causing lamp to ignite lamp in unbroken succession down to this day. Everyone, tell me: what is it that continues in succession?" After a long pause, the Master further said, "Today, it must be Senior Brother Kāśyapa before it will do." A monk asked, "What is the Upādhyāya's house style?" The Master said, "A single word cuts off the mouths of a thousand rivers; before the myriad-fathom peak one first attains the profound." [A monk] asked, "What is the environment of Shoushan?" The Master said, "Leaving everyone entirely free to look." The monk said, "What is the person within the environment?" The Master said, "Can you take a blow of the staff yet?" The monk bowed. The Master said, "Just wait for another time." [A monk] asked, "What is the meaning of the Ancestral Teacher's coming from the West?" The Master said, "Wind blows and the sun scorches." [A monk] asked, "Where have the holy ones from antiquity trodden?" The Master said, "Pulling the plow and dragging the rake." [A monk] asked, "What was the ancient's intention in raising the mallet and erecting the whisk?" The Master said, "On the solitary peak there are no overnight guests." The monk said, "I do not know what the intention is." The Master said, "Not a person who watches the tree stump." [A monk] asked, "What is the path of bodhi?" The Master said, "From here to Xiang County is five li." The monk said, "What about the transcendental matter?" The Master said, "Coming and going is not easy." [A monk] asked, "Where the holy ones cannot speak completely, please, Master, bring it up and chant it." The Master said, "The divine light of ten thousand li illuminates all at once; who dares stand alongside the sun-disc?" [A monk] asked, "Does a single tree still bloom with flowers?" The Master said, "It has bloomed for a long time." The monk said, "I wonder if it still bears fruit?" The Master said, "Last night it suffered frost." [A monk] asked, "Linji's shout and Deshan's staff—I do not know what side of the matter they clarified." The Master said, "You try to say it and let us see." The monk shouted. The Master said, "Blind!" The monk shouted again. The Master said, "Why is this blind fellow just shouting wildly like this?" The monk bowed. The Master then struck him. [A monk] asked, "With the fourfold assembly surrounding you, what Dharma does the Master preach?" The Master said, "Beating the grass startles the snake." The monk said, "I do not know how to set to work." The Master said, "Just now you nearly lost your life!" [A monk] asked, "When two dragons fight for a pearl, who is the winner?" The Master said, "The winner loses." The monk said, "What about the one who does not win?" The Master said, "Where is the pearl?" [A monk] asked, "Vimalakīrti was silent and Mañjuśrī praised him—what is the meaning of this?" The Master said, "The audience at that time was certainly not like this." The monk said, "I do not know what the meaning of Vimalakīrti's silence was." The Master said, "Those who know kindness are few; those who turn their backs on kindness are many." [A monk] asked, "'All Buddhas emerge from this sūtra.' What is this sūtra?" The Master said, "Lower your voice, lower your voice!" The monk said, "How to uphold it?" The Master said, "Be sure not to defile it." [A monk] asked, "After the World-Honoured One passed into extinction, to whom was the Dharma entrusted?" The Master said, "A fine question, but no one can answer it." [A monk] asked, "'Seeing forms, one immediately sees the mind.' All phenomena are formless; what is to be seen?" The Master said, "When one family has business, a hundred families are busy." The monk said, "I do not understand. I beg the Master to point it out again." The Master said, "Watch for three days." [A monk] asked, "What is it like when someone enters the capital to pay audience to the holy ruler, but turns back upon merely reaching Tongguan?" The Master said, "Still a dull fellow." [A monk] asked, "When meeting a person who has reached the Way on the road, one does not face them with speech or silence. With what does one face them?" The Master said, "In a flash, the three thousand realms." [A monk] asked, "'A single phrase clearly transcends a hundred billion.' What is the single phrase?" The Master said, "Everywhere it is brought up to show people." The monk said, "What about the ultimate matter?" The Master said, "Just know to speak thus." [A monk] asked, "What is the heart of the ancient Buddha?" The Master said, "The radishes of Zhenzhou weigh three jin." [A monk] asked, "What does empty space take as its substance?" The Master said, "This old monk is beneath the soles of your feet." The monk said, "Why is the Upādhyāya beneath my feet?" The Master said, "I know you are a blind fellow." [A monk] asked, "What is the target within the mystery?" The Master said, "When there are words, you must speak them out." The monk said, "What does this mean?" The Master said, "Without words, even ghosts are resentful." [A monk] asked, "What is the eye of a patch-robed monk?" The Master said, "This question is still inappropriate." The monk said, "What about after it is appropriate?" The Master said, "What would it be fit for?" [A monk] asked, "How can one depart from all conditions?" The Master said, "Encountered once in a thousand years." The monk said, "What about when not departing?" The Master said, "Standing before everyone." [A monk] asked, "What is a person of great peace and happiness?" The Master said, "Not seeing a single phenomenon." The monk said, "With what will you act for others?" The Master said, "Thank you, Ācārya, for taking up the words." [A monk] asked, "What is the person who is ever-present?" The Master said, "Why run about wildly?" [A monk] asked, "How is it when not a single hair has yet sprouted?" The Master said, "Encountering a guest with pierced ears on the road." The monk said, "What about after it has sprouted?" The Master said, "No need to hesitate any longer." [A monk] asked, "On the stringless lute, please, Master, provide the tune." The Master remained silent for a long time and said, "Do you still hear it?" The monk said, "I do not hear it." The Master said, "Why don't you hear it in a loud voice?" [A monk] asked, "I have long been submerged in delusion; please, Master, receive me." The Master said, "This old monk has no such leisure time." The monk said, "Why is the Upādhyāya like this?" The Master said, "If I want to walk, I walk; if I want to sit, I sit." [A monk] asked, "What is the phrase that departs from the ordinary and the holy?" The Master said, "Upādhyāya An of Mount Song." The monk said, "Is that not the Upādhyāya's ultimate point?" The Master said, "Chan Master Rang of Nanyue." [A monk] asked, "I have newly entered the monastery; I beg the Master for instruction." The Master said, "How long has the Ācārya been here?" The monk said, "A winter and a summer have already passed." The Master said, "Do not mistakenly bring it up to show others." [A monk] asked, "When a person comes who has squandered everything, will the Master still receive him?" The Master said, "Squandering everything is not non-existent. Who is that one?" The monk said, "Today the wind is high and the moon is cold." The Master said, "How many people are sitting and lying in the monks' hall?" The monk had no reply. The Master said, "You have thoroughly cheated this old monk!" [A monk] asked, "What is the mark of the Brahma sound?" The Master said, "Donkeys braying and dogs barking." [A monk] asked, "What is the shortcut path?" The Master said, "Sometimes among the mountains, sometimes under the trees." [A monk] asked, "The single phrase of Caoxi is heard by everyone under heaven. I wonder: what sort of person gets to hear the Upādhyāya's single phrase?" The Master said, "It does not go outside the triple gate." The monk said, "Why does it not go outside the triple gate?" The Master said, "It is brought up to show everyone under heaven." A monk asked, "What is the Upādhyāya's eye that does not deceive people?" The Master said, "Look, look—winter is arriving." The monk said, "What about ultimately?" The Master said, "Immediately the spring wind arrives." [A monk] asked, "From afar I heard that the Upādhyāya does not have a single thread hanging on him. When arriving here, why is there a mountain to guard?" The Master said, "What did you say?" The monk shouted. The Master also shouted. The monk bowed. The Master said, "I let you off with twenty blows." The Master next resided at Guangjiaoyuan on Mount Bao'an, also as its first generation. Later, complying with the assembly's request, he entered the city below to reside at Baoyingyuan (as the third generation of Nanyuan). At all three Dharma seats, assemblies vast as the ocean constantly gathered. On the fourth day of the twelfth month in the third year of the Chunhua era, at noon, he ascended the hall and spoke a verse to instruct the assembly, saying:
13.28
"This year I am sixty-seven; / In old age and illness, I follow conditions and just pass the days. / This year, note well the matter of next year; / Next year, remember today's morning."
13.29
When the fourth year arrived, the day and time did not differ in the least from his previous prediction. He ascended the hall to take leave of the assembly, and furthermore spoke a verse, saying:
13.30
"A white-silver world, a golden body; / The sentient and the non-sentient share one reality. / When light and dark are exhausted, neither illuminates; / Past noon on the sun-disc, the whole body is seen."
13.31
Having finished speaking, he sat peacefully. As the sun was declining, he passed away. His age was sixty-eight. Following cremation, relics were collected.
13.32
Dharma Heir of the late Great Master Guizhen, Deshao of Baoci in Tanzhou
13.33
Chan Master Zhiqian of Mount Sanjiao in Qizhou. A monk asked, "What is the Buddha?" The Master said, "Quickly make three prostrations."
13.34
Chan Master Ciduo of Xingyang in Yingzhou (the third-generation resident). A monk asked, "How far apart are the Buddha realm and the sentient realm?" The Master said, "It cannot be spoken." The monk said, "Is it really so?" The Master said, "There is a bit." [A monk] asked, "The parasol suddenly descends upon the jeweled throne; how does the Master differ today from the time of the magpie's nest?" The Master said, "It cannot be spoken." The monk said, "What about right now?" The Master said, "I concede to you a bit of Buddha-Dharma."
13.35
Dharma Heirs of the late Chan Master Shengnian of Shoushan in Ruzhou
13.36
Chan Master Shanzhao of Fenzhou ascended the hall and addressed the assembly, saying: "Every single phrase must possess the three mysterious gates. Each mysterious gate must possess the three essentials. There is illumination and there is function. Either illumination first and function later, or function first and illumination later, or illumination and function simultaneous, or illumination and function not simultaneous. Illumination first and function later: for the time being, I want to discuss it with you. Function first and illumination later: you must be an adept before it will do. Illumination and function simultaneous: how will you withstand it? Illumination and function not simultaneous: how will you approach it?" A monk asked, "What is the source of the Great Way?" The Master said, "Digging the earth to seek the blue sky." [The monk] said, "Why is it like this?" The Master said, "Recognize the hidden mystery." [The monk] asked, "What is the guest within the guest?" The Master said, "Joining palms before the hermitage to question the World-Honoured One." [The monk] said, "What is the host within the guest?" The Master said, "Face-to-face, without companion." [The monk] said, "What is the guest within the host?" The Master said, "Battle clouds stretch across the sea; drawing a sword, churning the Dragon Gate." [The monk] said, "What is the host within the host?" The Master said, "Three heads and six arms alarm heaven and earth; furious Nata strikes down the emperor's bell."
13.37
Second Generation of the Collateral Branches of Caoxi
13.38
Dharma Heirs of the late National Teacher Huizhong of Nanyang
13.39
Chan Master Zhenying of Mount Danyuan in Jizhou: when he was the attendant to National Teacher [Huinan], one day the National Teacher was in the Dharma Hall, and the master entered. The National Teacher then lowered one foot. Seeing this, the master immediately walked out. After a good while, he came back. The National Teacher said, “What was the intention just now?” The master said, “To whom could I speak of it?” The National Teacher said, “I am asking you.” The master said, “Where did you see me?” The master asked again, “A hundred years from now, if someone asks about the ultimate matter, what then?” The National Teacher said, “You are fortunate enough to be well taken care of as it is; why must you seek an amulet to protect yourself?” Another day, the master returned to the abbot’s quarters carrying a basket. The National Teacher asked, “What is in the basket?” The master said, “Green plums.” The National Teacher said, “What will you use them for?” The master said, “For an offering.” The National Teacher said, “They are still green—how are they fit to be offered?” The master said, “I use this to show my dedication.” The National Teacher said, “The Buddha accepts no offerings.” The master said, “I am merely doing so; what about the upādhyāya?” The National Teacher said, “I do not make offerings.” The master said, “Why do you not make offerings?” The National Teacher said, “I have no fruit.” When Upādhyāya Baizhang Huaihai was pulling a cart on Mount Letan, the master said, “The cart is here, but where is the ox?” Hai rested his forehead on his hand. The master then wiped his eyes. Magu asked, “Is the eleven-faced Avalokiteśvara not a noble one?” The master said, “He is.” Magu struck the master once. The master said, “I suspect you have not yet reached this realm.” On the anniversary of the National Teacher’s death, when an offering of food was prepared, a monk asked, “Will the National Teacher still come?” The master said, “I have not yet attained the knowledge of others’ minds.” The monk asked, “Then what is the use of holding the memorial feast?” The master said, “I do not cut off conventional truth.”
13.40
Dharma Heirs of Great Master Shenhui of Heze in Luoyang
13.41
Chan Master Fulin of Mount Dashi in Huangzhou was a native of Jingzhou whose family name was Yuan. He was born into a Confucian family. In his youth he turned to the Śākya clan, tonsured and receiving ordination under Chan Master Qianzhu of Xuanjing Temple. Wandering in pilgrimage, he met Master Heze, who showed him that unthinking, numinous awareness does not arise from conditions. Thereupon, he clearly discerned the truth. Later, he arrived at Mount Dashi in Huangzhou, where he built a hermitage and resided. Chan companions from the four directions who relied upon him were very numerous. In the second year of the Xingyuan era of the Tang (785 CE), he passed into extinction at the age of eighty-two.
13.42
Chan Master Guangbao of Mount Meng in Yishui was a native of Bingzhou whose family name was Zhou. He first visited Upādhyāya Heze and served him diligently. One day Heze said to him, “Your name is Guangbao ('Light-Treasure'). Names are determined by substance: the treasure is inherently one’s own; the light is not sought from without. Even if you use it at will, there is not the slightest lack; throughout the long night it illuminates without pause. Do you still believe this?” The master said, “As for believing, I do believe it; yet I do not know whether the light and the treasure are identical or different.” Heze said, “Light is treasure, and treasure is light; what names of identity or difference could there be?” The master said, “When the eyes and ears condition sounds and sights, do they run parallel or do they interpenetrate?” Heze said, “Put aside parallel action and interpenetration for now. What phenomenon do you point to as the substance of sound and sight?” The master said, “According to what you say, then no sound or sight can be grasped.” Heze said, “If you understand that the substance of sounds and sights is empty, you will also believe that the faculties of the eyes and ears, as well as the ordinary and the sacred, are equal and like an illusion. The principle of their running parallel or interpenetrating is self-evident.” From this the master attained realization, bowed in taking his leave, and departed. At first he lived in seclusion on Mount Meng in Yishui. In the second year of the Yuanhe era of the Tang (807 CE), he entered complete cessation at the age of ninety.
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- 景德傳燈錄 — Classical Chinese