景德傳燈錄 20
English (machine translation) 20
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20.1
Dharma heirs of the sixth generation from Chan Master Xingsi of Mount Qingyuan in Jizhou, part four: 106 persons.
Twenty-eight Dharma heirs of Chan Master Daoying of Mount Yunju in Hongzhou:
Upādhyāya Fori of Hangzhou
Chan Master Zhen of Yongguang Monastery in Suzhou
Chan Master Pi of Tong'an in Hongzhou
Chan Master Danquan of Guizong on Mount Lushan
Upādhyāya Guangji of Chizhou
Upādhyāya Shuixi Nantai of Tanzhou
Chan Master Qian of Zhuxi in Shezhou
Upādhyāya Fenghua of Yangzhou
Chan Master Daojian of Mount Yunju
Chan Master Huaiyun of Guizong on Mount Lushan
Chan Master Huihai of Dashan in Hongzhou
Upādhyāya of the seventh generation of Deshan in Langzhou
Upādhyāya Nantai of Mount Nanyue
Chan Master Chang of Mount Yunju
Chan Master Zhang of Mount Qishan in Chizhou
Upādhyāya Dafan of Jinzhou
Upādhyāya Yunzhu of Silla
Chan Master Huaiyue of Mount Yunju
Upādhyāya Jue of Ling (ling same as ling) (the above 19 persons have records).
Great Master Wukong of Longxing Temple in Tanzhou
Chan Master Jian of Baiyun in Jianzhou
Upādhyāya of Mount Mufu in Tanzhou
Chan Master Wei of Mount Baishui in Shuzhou
Upādhyāya of Mount Yefu on Mount Lushan
Chan Master Fazhi of Mount Nanyue
Chan Master Gyeongyu of Silla
Chan Master Hye of Silla
Chan Master Huizhi of Mount Fengqi in Hongzhou (the above nine persons have no encounter dialogues recorded).
Fourteen Dharma heirs of Chan Master Benji of Mount Caoshan in Fuzhou:
Chan Master Guanghui of Heyu in Fuzhou
Chan Master Daoyan of Mount Dongshan in Junzhou
Chan Master Hongtong of Mount Yuwang in Hengzhou
Chan Master Congzhi of Jinfeng in Fuzhou
Chan Master Chuzhen of Lumen in Xiangzhou
Great Master Huixia of Caoshan in Fuzhou
Chan Master Fan of Huaguang in Hengzhou
Chan Master Rong of Guangli in Chuzhou
Chan Master Xingchuan of the Xiaoxi Cloister on Mount Lushan in Quanzhou
Upādhyāya Bushuiyan of Xichuan
Upādhyāya Xichan of Shuchuan
Chan Master Fayi of Cao'an in Huazhou
Upādhyāya Huayan of Shaozhou (the above 13 persons have records).
Upādhyāya Master of the Mountain Talong of Luohan on Mount Lushan (one person has no encounter dialogues recorded).
Five Dharma heirs of Chan Master Judun of Mount Longya in Tanzhou:
Chan Master Cangyu of Baoci in Tanzhou
Chan Master Shenzhe of Mount Hanzhu in Xiangzhou (the above two persons have records).
Chan Master Hongji of Baima in Fengxiang
Chan Master Daoqin of Chongshou Cloister in Fuzhou
Chan Master Bin of Guanyin Cloister in Chuzhou (the above three persons have no encounter dialogues recorded).
Three Dharma heirs of Chan Master Xiujing of Huayan Temple in Jingzhao:
Chan Master Kuangyi of Ziling in Fengxiang Prefecture (one person has a record).
Chan Master Weizhi of Beichan Cloister in Raozhou
Upādhyāya Huacheng of Weizhou (the above two persons have no encounter dialogues recorded).
One Dharma heir of Great Master Puman of Jiufeng in Junzhou:
Chan Master Wei of Tong'an in Hongzhou (one person has a record).
Six Dharma heirs of Chan Master Shiqian of Qinglin:
Upādhyāya Longguang of Shaozhou
Chan Master Xian of Shimen Temple in Xiangzhou
Upādhyāya Guangde of Xiangzhou
Upādhyāya Bajiao of Yingzhou
Chan Master Huiju of Shicang in Dingzhou (the above five persons have records).
Great Master Tongxing of Yanqing in Xiangzhou (one person has no encounter dialogues recorded).
Two Dharma heirs of Chan Master Dunru of Baima in Luojing:
Upādhyāya of Mount Qingcuo in Xingyuan Prefecture (one person has a record).
Upādhyāya Baofu of Jingzhao (one person has no encounter dialogues recorded).
One Dharma heir of Chan Master Tong of Beiyuan in Yizhou:
Upādhyāya Xiangcheng of Jingzhao (one person has a record).
Two Dharma heirs of Chan Master Benren of Baishui in Gao'an:
Chan Master Zhihui of Chongyun in Jingzhao
Chan Master Youzhang of Ruilong in Hangzhou (the above two persons have records).
Twenty Dharma heirs of Chan Master Kuangren of Mount Shushan in Fuzhou:
Second-generation Chan Master Zheng of Shushan; Chan Master An of Baizhang in Hongzhou
Chan Master Hui of Huangbo in Junzhou
Chan Master Shoucheng of Huguo on Mount Suicheng
Chan Master Guiren of Lingquan in Luojing
Chan Master Fenglin of Yanqing in Yanzhou
Chan Master Sheng of Mount Da'an in Anzhou
Chan Master Chao of Baizhang in Hongzhou
Upādhyāya of Tianwang Cloister in Hongzhou
Chan Master Yun of Zhengqin Cloister in Changzhou
Upādhyāya of Hou Dongshan in Xiangzhou
Upādhyāya Sanxiang of Jingzhao (the above 12 persons have records).
Chan Master Xingji of Mount Wufeng in Junzhou
Upādhyāya Gaoming of Shangzhou
Chan Master Daotai of Xixi in Huazhou
Upādhyāya Shushan of Fuzhou
Chan Master Lingyue of Mount Huangbo in Junzhou
Chan Master Yuan of Xiangguang in Yangzhou
Great Master Chuanxing of Mount Da'an in Anzhou
Chan Master Ying of Mount Huangbo in Junzhou (the above eight persons have no encounter dialogues recorded).
Two Dharma heirs of Chan Master Wensui of Mount Qinshan in Lizhou:
Chan Master Zigu of Shanglan Cloister in Hongzhou
Lei Man, Prefect of Lizhou (the above two persons have no encounter dialogues recorded).
Ten Dharma heirs of Chan Master Yuan'an of Mount Lepu:
Chan Master Shanjing of Yong'an in Jingzhao
Chan Master Yanbin of Mount Wuya in Qizhou
Chan Master Chuanchu of Qingfeng in Fengxiang Prefecture
Upādhyāya Zhongdu of Dengzhou
Upādhyāya Dongxi of Jiazhou
Upādhyāya Wolong of Jingzhao (the above six persons have records).
Great Master Huitong of Heishui Temple in Jiazhou
Upādhyāya Panlong of Jingzhao
Upādhyāya Dongchan of Shanzhou
Upādhyāya Shanya of Fuzhou (the above four persons have no encounter dialogues recorded).
Two Dharma heirs of Chan Master Huaizhong of Mount Xiaoyao in Jiangxi:
Chan Master Shiwei of Fuqing in Quanzhou
Chan Master Wuxiu of Baiyun in Jingzhao (two persons have records).
Five Dharma heirs of Chan Master Kewen of Mount Panlong in Yuanzhou:
Chan Master Jingwu of Yong'an on Mount Lushan in Jiangzhou
Chan Master Shandao of Mount Muping in Yuanzhou
Upādhyāya Longxi of Shanzhou (the above three persons have records).
Great Master Zhitong of Guiyang
Chan Master Jingji of Shouchang Cloister on Mount Lushan (the above two persons have no encounter dialogues recorded).
One Dharma heir of Chan Master Yuelun of Mount Huangshan in Fuzhou:
Upādhyāya of Mount Tongquan in Yingzhou (one person has a record).
Two Dharma heirs of Chan Master Huanpu of Shaoshan in Luojing:
Upādhyāya Wenshu of Tanzhou (one person has a record).
Upādhyāya Dayan Bai of Yangzhou (one person has no encounter dialogues recorded).
Two Dharma heirs of Chan Master Lingchao of Shanglan Cloister in Hongzhou:
Chan Master Jian of Beiyuan in Hedong
Zhong Chuan, Prince of Nanping in Hongzhou (two persons have no encounter dialogues recorded).
20.2
Sixth Generation from Chan Master Xingsi of Mount Qingyuan
20.3
Dharma Heirs of the Former Chan Master Daoying of Mount Yunju in Hongzhou
20.4
Upādhyāya Fori of Hangzhou first traveled to Mount Tiantai. He once said, "If anyone can snatch away my dynamic potential, he shall be my teacher." Soon he arrived in Jiangxi to call upon Upādhyāya [Daoying of] Yunju. He bowed and asked, "When two dragons contest for a pearl, who obtains it?" Yunju said, "Strip off your karmic body and come meet me." He replied, "My karmic body is already stripped off." Yunju said, "Where is the pearl?" The master had no reply. (Tong'an substituted: "Turning the head, there is no connection.") The master thereupon submitted sincerely and entered the room, paying homage to Yunju as his teacher. Later he visited Jiashan. Just as he entered the gate, he saw the karmadāna. The karmadāna said, "This place does not keep young fellows." The master said, "I have come briefly to pay respects to the upādhyāya; I will not stay overnight." The karmadāna reported this to Jiashan, and Jiashan permitted the meeting. Before he had ascended the steps, [Jiashan] asked, "Where do you come from?" The master said, "I come from Yunju." [Jiashan] said, "Where are you right now?" The master said, "On top of Mount Jiashan." [Jiashan] said, "The old monk's fortune in the cyclic years is in the Kan trigram; the five ghosts have beset my body." The master then ascended the steps and bowed. Jiashan asked again, "Ācārya, who was your traveling companion?" The master said, "Sthavira Mu (Wood)." [Jiashan] said, "Why did he not come to see me?" The master said, "The upādhyāya is entitled to see him." [Jiashan] said, "Where is he?" The master said, "In the hall." Jiashan then went down to the hall with the master. The master thereupon went, took a staff, and tossed it before Jiashan. Jiashan said, "Did you perhaps obtain it from Tiantai?" The master said, "It was not produced by the Five Peaks." [Jiashan] said, "Did you perhaps obtain it from Mount Sumeru?" The master said, "It is not to be met with even in the Moon Palace." [Jiashan] said, "If so, then you obtained it from another person." The master said, "My own self is already an adversary; what would be the use of obtaining it from another?" [Jiashan] said, "In the cold ashes, a single bean has popped!" He called the karmadāna to come and have it arranged beneath the bright window. The master then asked, "Can the lantern also speak?" Jiashan said, "Wait until the lantern can speak, and I will tell you." The next day, Jiashan entered the hall and asked, "Where is the newly arrived sthavira from yesterday?" The master came forward and responded. Jiashan said, "Before you arrived at Yunju, where were you?" He replied, "At Guoqing on Tiantai." Jiashan said, "Tiantai has gurgling cascades and clear ripples. Thank you for coming from afar. What is your intention?" The master said, "Having long dwelt in crags and valleys, I am not entangled by pine moss." Jiashan said, "This is still the mood of spring. What is the mood of autumn?" The master remained silent for a long time. Jiashan said, "Looking at you, you are merely a boat-poling fellow; in the end you are not one who plays with the tide." One day there was a great communal labor. The karmadāna asked the master to deliver tea. The master said, "I came for the Buddha Dharma, not to deliver tea." The karmadāna said, "The upādhyāya ordered you, sthavira, to deliver tea." [The master] said, "If it is the upādhyāya's venerable command, very well." He then took the tea to the work site, rattling the teacups to make a sound. Jiashan looked back. The master said, "Three or five bowls of strong tea, with an intention beside the hoe." Jiashan said, "The pitcher has the intention of pouring tea; how many cups are in the basket?" The master said, "The pitcher has the intention of pouring tea; in the basket there is not a single cup." He then poured the tea and served it. At that time the great assembly all raised their eyes. The master asked again, "The great assembly is craning their necks; please, Master, give a single word." Jiashan said, "Meeting a dead snake on the road, do not strike it dead; take it home in a bottomless basket." The master said, "Holding the night-illuminating talisman in hand, how many know that day has dawned?" Jiashan said, "Assembly, someone has gone back, gone back!" Thereupon they halted the communal labor and returned to the monastery. The assembly all looked up to him in admiration. Later, the master returned to Zhexi, resided at Fori, and passed away.
20.5
Chan Master Zhen of Yongguang Monastery in Suzhou ascended the hall and addressed the assembly, saying: "If the tip of your words errs, home is ten thousand miles away. You must simply let go of your hands at the cliff edge and personally take responsibility for it yourself. After coming back to life from the ultimate demise, you cannot be deceived. As for this extraordinary principle, how could one conceal it?" A monk asked, "The Way has no crosswise paths; those who stand [upon them] are all in danger. How can one avoid being overtaken and encroached upon by crosswise paths?" The master thrust at his mouth directly with his staff. The monk said, "This is still a crosswise path." The master said, "Shut your mouth!"
20.6
Chan Master Tong'an Pi of Mount Fengqi in Hongzhou. A monk asked, "What is the seamless stūpa?" The master said, "Hūṃ, hūṃ!" The monk said, "Who is the person inside the stūpa?" The master said, "Today a great many people have come from Jianchang." [A monk] asked, "How is it when one puts an end to it upon the very first sight?" The master said, "Indeed; why come here again?" [A monk] asked, "What is a fish with a dot on its forehead?" The master said, "It has not penetrated the billows." The monk said, "How is it when it feels ashamed?" The master said, "In the end it does not look upward." The monk said, "If so, then it does not transform its body." The master said, "Indeed; what about the matter of the blue clouds?" [A monk] asked, "What is the master's house style?" The master said, "The golden rooster cradles its chick and returns to the heavens; the jade rabbit bears its young and turns toward the Purple Subtlety." [The monk] said, "If a guest suddenly arrives, with what will you entertain him?" The master said, "In the morning, apes go to pluck the golden fruit; after dusk, phoenixes bring back the jade blossoms in their beaks." [A monk] asked, "'When meeting a person who has attained the Way on the road, greet him neither with speech nor with silence.' May I ask, with what should one greet him?" The master said, "He needs kicking and punching." [A monk] asked, "How is it not to harm the King's Way?" The master said, "Eating gruel and eating rice." [The monk] said, "Could that be not harming the King's Way?" The master said, "Demoted and exiled to the left." [A monk] asked, "When the jade seal is opened, who receives the seal?" The master said, "Not that kind of person." [The monk] said, "What about the matter of the intimate palace?" The master said, "What are you saying?" [A monk] asked, "Who is the teacher of Vairocana?" The master said, "Ācārya, where did you leave household life?" [A monk] asked, "What is the bodhi that strikes the eye?" The master said, "The Buddha hall in front of you." [A monk] asked, "A piece of jade is flawless; I ask the master not to touch it." The master said, "I fall behind you." [A monk] asked, "When the jade seal is opened, who receives the seal?" The master said, "It is not a small matter." [A monk] asked, "What is the wondrous principle?" The master said, "Fine." [A monk] asked, "How does one stop losing one's head and mistaking reflections?" The master said, "Whom are you telling?" [The monk] said, "What is correct?" The master said, "Seeking it from others, you stray ever farther." [The monk] said, "How is it when one does not seek it from others?" The master said, "Where is your head?" [A monk] asked, "What is Tong'an's single arrow?" The master said, "Look behind the back of the head." [The monk] said, "What about the matter behind the back of the head?" The master said, "It has passed." [A monk] asked, "The deceased monk's robes are auctioned by the assembly; who auctions the ancestral master's robes?" The master said, "A beating!" [A monk] asked, "When brought forward, it does not resemble [anything]; how is it when it is not brought forward?" The master said, "Where would you place it?" [A monk] asked, "Before there was this, how did one conduct oneself?" The master said, "How do you conduct yourself ordinarily?" [The monk] said, "If so, then one does not alter the person of old times." The master said, "What kind of conduct is that?"
20.7
Chan Master Danquan of Guizong Monastery on Mount Lu (the second generation). A monk asked, "How is it before the golden rooster crows?" The master said, "One loses the jade of Sound of Majesty." [The monk] said, "How is it after it crows?" The master said, "The three realms sink flatly." [A monk] asked, "How is it when one offers up one's entire body?" The master said, "What have you brought?" [The monk] said, "I spare nothing that I have." The master said, "Whom are you offering it to?" The monk was speechless. [A monk] asked, "The student has come for the Buddha Dharma; what is the Buddha Dharma?" The master said, "Right now, leisure and emptiness." [The monk] said, "Then please discuss it." The master said, "Encompassing all with plenty to spare." [A monk] asked, "When the great assembly gathers like clouds, what matter do they discuss together?" The master said, "In threes and in twos." [A monk] asked, "'When meeting a person who has attained the Way on the road, greet him neither with speech nor with silence.' May I ask, with what should one greet him?" The master said, "How can one approve of another?" He also said, "Do you understand?" [The monk] said, "I do not understand." The master said, "A latrine pit on the road to Chang'an." [A monk] asked, "The student does not ask about other things; what is the great meaning of the Buddha Dharma?" The master said, "Three pillories and five staves." [A monk] asked, "How does one who thoroughly understands speak?" The master said, "What about the matter of right now?" The monk said, "Follow the current." The master said, "If you do not follow the current, how can you rest?"
20.8
Upādhyāya Guangji of Chizhou. A monk asked, "How is it with a single horse and a solitary spear?" The master said, "The head has fallen." [A monk] asked, "What is discourse beyond the worldly realm?" The master said, "What are you saying?" [A monk] asked, "What is the water of Guangji?" The master said, "Neither hunger nor thirst." [The monk] said, "If so, then the student has not come in vain." The master said, "I knew all along that you would accept another's arrangement." [A monk] asked, "Having come from afar to take refuge, I beg the master for instruction." The master said, "Having a mouth, I only know how to eat rice." [A monk] asked, "How was it when Wenbo Xuezi and Zhongni met each other?" The master said, "There is no such person here." [A monk] asked, "Neither knowing nor seeing; please, Master, speak it out." The master said, "Not dimmed." [The monk] said, "When it is not dimmed, what is it like?" The master said, "What do you call it?"
20.9
Upādhyāya Shuinan Nantai of Tanzhou. A monk asked, "What is the single drop of water here?" The master said, "Once it enters the mouth, it is seized and pulled out." [A monk] asked, "What is the meaning of [the Patriarch's] coming from the West?" The master said, "The thread at the tip of the boot has burst." [A monk] asked, "The patriarchs transmitted it to one another; may I ask, what did they transmit?" The master said, "Were it not for your asking, the old monk would not know either."
20.10
Chan Master Zhuxi Qian of Shezhou. The prefect of Raozhou built a Great Canon Hall for the master. While the master and a monk were inspecting the hall together, the master called out, "So-and-so!" The monk responded. The master said, "How many Buddhas can this hall accommodate?" [The monk] said, "As for accommodating them, it does not lack room, but someone does not agree." The master said, "I am not asking about that person." [The monk] said, "If so, then I have never responded either. Take care!" Later, the master resided at Mount Tuṣita and passed away there.
20.11
Upādhyāya Fenghua of Yangzhou. A monk asked, "What is the single move of weiqi to defeat the enemy state?" The master said, "Step down." [A monk] asked, "How is it when a single blow of the staff smashes space?" The master said, "Bring me a piece." [A monk] asked, "Above, there is not a single tile; below, there is no place to stick an awl. Where should the student stand?" The master said, "Are you not exposed to the elements?"
20.12
Chan Master Daojian Zhaohua of Mount Yunju (the second generation abbot) was a native of Fanyang. Having long entered the room of Yunju, he secretly received the true seal; he was assigned monastic duties and took charge of gathering firewood and cooking. Because of his advanced monastic seniority, he resided in the hall as the first seat. When Upādhyāya [Daoying] was approaching his peaceful demise, the administrative monk asked, "Who is worthy to succeed you?" [Daoying] said, "Jian in the hall." Although the administrative monk heard the words, he did not grasp their meaning, thinking it meant "selection" (jianxuan). He then deliberated with the monks and nominated the second seat to be the spiritual leader. Nevertheless, they prepared the protocol to first invite the first seat, intending that if he courteously declined, they would firmly invite the second seat. At that time, Master Jian, having already secretly received his teacher's prediction, did not decline at all. He immediately took up his own implements, entered the abbot's quarters, gathered the assembly, and expounded the Dharma. The administrative monks and others were displeased as their original intention was thwarted, and they refused to comply with the rules. The master discerned their sentiments, thereupon abandoned the monastery, and secretly went down the mountain. That night the mountain deity wailed and wept. At dawn, the administrators and the great assembly rushed to the wheat farm, repented their fault, and mournfully begged him to return to the monastery. The assembly heard the mountain deity calling repeatedly, "The upādhyāya has come!" A monk asked, "What is the master's house style?" The master said, "At ease everywhere." [A monk] asked, "Is not Vimalakīrti the Tathāgata Golden Grain?" The master said, "He is." [The monk] said, "Why then did he participate in Śākyamuni's assembly to listen to the Dharma?" The master said, "He does not dispute self and other." [A monk] asked, "How is it when lying across to cover [all]?" The master said, "Can it be covered?" [A monk] asked, "Why does the young snake swallow the snake charmer?" The master said, "Inside, it does not harm." [A monk] asked, "Can the upādhyāya speak of what the sages cannot speak of?" The master said, "What place do you say the sages cannot speak of?" [A monk] asked, "How is it when meeting a fierce tiger on the road?" The master said, "Out of a thousand or ten thousand people, none meet it; why is it that only you meet it?" [A monk] asked, "How is it when sleeping alone on a solitary peak?" The master said, "Leaving the seven-bay monks' hall unoccupied and not sleeping there, who told you to sleep alone on a solitary peak?" After the master manifested his passing, Zhang Chong, the military commander of Luzhou, donated funds to erect a stone stūpa on the home mountain, which still exists today.
20.13
Chan Master Huaiyun of Guizong Temple on Mount Lu (the third generation to reside there) was asked: "How is it when there are neither Buddhas nor sentient beings?" The Master said: "What person is like that?" [A monk] asked: "How is it when the water is clear and the fish appear?" The Master said: "Catch one and bring it here." The monk had no reply. (Tong'an said in his place: "To stir is to lose it.") [A monk] asked: "What is Five Old Men Peak?" The Master said: "Loftily towering." [A monk] asked: "How is it when the water is cut off and the wheel stops?" The Master said: "The mill does not turn." He said: "What is it when the mill does not turn?" The Master said: "The wheel does not stop." [A monk] asked: "What is a person amidst the dust?" The Master said: "Ash-headed and dirt-faced." (Tong'an said in his place: "Not brushed off.") [A monk] asked: "What about the World-Honoured One's preaching without preaching and Kāśyapa's hearing without hearing?" The Master said: "Just at such a time, how is it?" He said: "It is not the same as not hearing or preaching." The Master said: "What person is that?" [A monk] asked: "Please explain the place where the student does not reach." The Master said: "From what place do you not reach?"
20.14
Chan Master Dachan Huihai of Hongzhou was asked: "How is it when one does not sit upon the green mountain?" The Master said: "What person is that?" [A monk] asked: "Who is one who knows how to be a guest?" The Master said: "One who does not take the high seat." [A monk] asked: "How is it when one suddenly encounters the numinous spring?" The Master said: "From where does it come?" [A monk] asked: "How can one speak so as not to go against the Master?" The Master said: "Do not spare your mouth." He said: "After speaking, how is it?" The Master said: "What did you say?" [A monk] asked: "How can one speak so as to attain intimacy?" The Master said: "Speak quickly!" He said: "If so, then I shall not speak of it." The Master said: "What do you use your mouth for?" Later, the Master resided at Baizhang and passed away there.
20.15
The upādhyāya of Deshan in Langzhou (the seventh generation to reside there) was asked: "When meeting a person who has attained the Way on the road, one should not confront them with speech or silence. May I ask what one should confront them with?" The Master said: "Just like this." The monk paused for a long time. The Master said: "Ask again." When the monk asked again, the Master shouted him out.
20.16
The upādhyāya of Nantai on the Southern Peak in Hengzhou was asked: "How is it when one ascends straight to Zhurong Peak?" The Master said: "Do you see it?"
20.17
Chan Master Chang of Mount Yunju (the third generation to reside there) was asked: "How is it when meeting each other yet not recognising each other?" The Master said: "Since you have met each other, why do you not recognise each other?" [A monk] asked: "How is it amidst the fierce flames of the red furnace?" The Master said: "What is inside?" [A monk] asked: "How is it when one does not accept deliberation?" The Master said: "Why have you come?" He said: "I came, yet also without deliberation." The Master said: "What is the benefit of coming in vain?" [A monk] asked: "How is it when one finds room for one's body before the abbot's quarters?" The Master said: "What is the size of your body?"
20.18
Chan Master Zhang of Mount Qishan in Chizhou once served as the wood-chopper under Touzi. As Touzi was drinking tea, he said to the Master: "The myriad phenomena are all within this single bowl of tea." The Master overturned the tea and said: "Where are the myriad phenomena?" Touzi said: "What a pity for a bowl of tea!" Later, the Master visited Upādhyāya Xuefeng. Xuefeng asked: "Could you be Zhang the wood-chopper?" The Master made the gesture of swinging a mallet. Xuefeng approved him.
20.19
The upādhyāya of Dafan in Jinzhou was asked by a monk: "What is the place where a student looks out from?" The Master said: "Erecting a high tower at the bottom of a well." He said: "If so, then one is transcendent." The Master said: "Why not wave your hands?"
20.20
Upādhyāya Yunzhu of Silla was asked: "What the Buddhas cannot speak of—who can speak of it?" The Master said: "This old monk can speak of it." He said: "The Buddhas cannot speak of it; how does the upādhyāya speak of it?" The Master said: "The Buddhas are my disciples." He said: "Please speak, Upādhyāya." The Master said: "Not facing the lord and king, you deserve twenty blows of the staff."
20.21
Chan Master Huaiyue, known as Dakong, of Mount Yunju (the fourth generation to reside there) was asked: "What is the great round mirror?" The Master said: "It does not reflect." He said: "How is it if things suddenly come from all four directions and eight quarters?" The Master said: "When a barbarian comes, a barbarian appears." He said: "Very well, it does not reflect!" The Master then struck him. [A monk] asked: "What is the single pill of medicine that cures myriad illnesses?" The Master said: "What are you suffering from?"
20.22
Upādhyāya Lingjue was asked: "If a student does not betray the Master's teaching mechanism, can he still escape wearing fur and bearing horns?" The Master said: "Ācārya, you are truly terrifying; facing each other, you do not recognise [me]." He said: "If so, then only when swallowing all the hundred rivers is the single point of mind made clear." The Master said: "Though you have shed the coat of fur, you still wear scales and armour." He said: "Fortunately, the upādhyāya possesses great compassion." The Master said: "Even if you speak with all your might, you cannot escape this old monk's standard."
20.23
Dharma heirs of the late Chan Master Benji of Mount Caoshan in Fuzhou
20.24
Great Master Xuanwu Guanghui of Mount Heyu in Fuzhou, when first residing at Longquan, went up to the hall and said to the assembly: "Upādhyāya Xuefeng helps people just like a garuḍa plunging into the ocean to seize a dragon." Then a monk asked: "How does the upādhyāya do it?" The Master said: "Where have you been?" [A monk] asked: "What is the exact meaning of the coming from the west?" The Master said: "If not bowing now, what further time are you waiting for?" [A monk] asked: "What is the secretly transmitted mind?" The Master was silent for a long time. The monk said: "If so, then I incline my ear in vain." The Master called to his attendant: "Come and light the fire!" [A monk] asked: "An ancient said: 'If you memorise a single phrase, you will be a wild fox spirit for kalpas.' May I ask what the ancient's intention was?" The Master said: "The Longquan Monks' Hall has never been locked." He said: "How does the upādhyāya do it?" The Master said: "The wind blows past the ears." [A monk] asked: "How is it when one meets a fierce beast on the road?" The Master said: "Why be foolish?" [A monk] asked: "What is the phrase before sound?" The Master said: "Just as if not spoken." [A monk] asked: "An ancient said: 'Like a flake of snow on a red furnace.' What is the meaning?" The Master said: "You had better take care of your eyebrows." [A monk] asked: "How should it be indicated so that one is not deluded at all times?" The Master said: "One must not add frost on top of snow." He said: "If so, then it entirely depends on the upādhyāya." The Master said: "Depends on what?" [A monk] asked: "How should one practice so as not to be deluded about the tradition of the school?" The Master said: "One must say that Longquan has a skilled hand." He said: "Please show your skilled hand, Upādhyāya." The Master said: "Instead, I remember Zhong Qi." [A monk] asked: "An ancient said: 'Neither speaking of life nor speaking of death'—what is the intention?" The Master was silent for a long time. The monk bowed. The Master said: "Do you understand?" He said: "I do not understand." The Master said: "It is indeed a cold kitchen and a steaming vessel covered in dust." Sometimes the Master raised his staff, showed it to the assembly, and said: "From ancient times, everyone has left this one path of skillful means to guide people." Then a monk stepped forward and said: "The upādhyāya is starting from the beginning again!" The Master said: "Thank you for your understanding." [A monk] asked: "When the mechanism does not turn, please deliberate on it, Master." The Master said: "Can you mute my mouth?" [A monk] asked: "What is Mañjuśrī?" The Master said: "There cannot be a second moon." He said: "How is it right now?" The Master said: "It is precisely the second moon." [A monk] asked: "What is the Tathāgata's word?" The Master said: "A fierce wind can be bound with a rope." [A monk] asked: "What is the wondrous and bright true nature?" The Master said: "Be broad and relaxed; do not damage it." The Master went up to the hall and remained silent for a long time. A monk came forward and said: "Exerting one's strength for the sake of the assembly, calamity comes from one's own gate. May I ask whether you let it pass or not?" The Master was silent. [A monk] asked: "What is the upādhyāya's phrase that guides people?" The Master said: "You are a nine-coloured deer." [A monk] asked: "How is it when holding an unpolished gem and offering it to the master?" The Master said: "It is not one's own treasure." He said: "What is one's own treasure?" The Master said: "If not carved, it does not become a treasure."
20.25
Chan Master Daoyan of Mount Dongshan in Yunzhou (the fourth generation to reside there, known at the time as Upādhyāya Hutou) was once asked by Upādhyāya Caoshan, who posed this saying: "There is a person who leaps and casts his body down from a cliff of ten thousand fathoms; what kind of person is this?" No one in the assembly could answer. The Master came forward and replied: "He does not remain." Caoshan said: "He does not remain where?" He said: "Only then can he avoid being smashed to pieces." Caoshan deeply approved him. A monk asked: "Please, Upādhyāya, secretly bestow the true mind." The Master said: "Why do you treat this place as though there were no one here?"
20.26
Chan Master Hongtong of Mount Yuwang in Changning County, Hengzhou, was asked by a monk: "How was it before chaos was divided?" The Master said: "Chaos." The monk said: "How is it after it was divided?" The Master said: "Chaos." He went up to the hall and showed the assembly, saying: "Śākyamuni Tathāgata appeared in the world for forty-nine years and could not express the ultimate phrase. Tonight, I will not shun shame, and shall speak of it with all you venerable ones." The Master remained silent for a long time, then said: "Do not say I was wrong. Take care!" A monk asked: "The student is ill; please, Master, cure me." The Master said: "Bring your illness here and I will cure it for you." He said: "Then please cure it, Master." The Master said: "Pay this old monk the money for the medicine!" [A monk] asked: "I do not ask about the single path of Cao's source; how are things on the bank of the Hengyang River?" The Master said: "Rootless grass on the flames of a red furnace; no fish encountered in the depths of the blue pool." [A monk] asked: "How is it when mind and phenomena are both forgotten?" The Master said: "A three-legged toad carries an elephant on its back." [A monk] asked: "What is the meaning of the coming from the west?" The Master said: "This old monk's hair stands on end." [A monk] asked: "What is the great meaning of the Buddha Dharma?" The Master said: "Just wait until Mañjuśrī passes by, then I will tell you." He said: "Mañjuśrī has already passed by; please speak, Upādhyāya." The Master then struck him. [A monk] asked: "What is the upādhyāya's house style?" The Master said: "My entire body is not worth five tenths of a coin." He said: "Why are you so extremely poor?" The Master said: "Ancient times were just like this." He said: "How do you provide [for guests]?" The Master said: "According to whether the house is abundant or frugal."
20.27
Congzhi, Great Master Xuanming of Jinfeng in Fuzhou, was asked by Sthavira Jin: "Who is the true master of Jinfeng?" The Master said: "From here to the garrison county is not far; do not act rashly, Ācārya." Jin said: "Why do you not speak?" The Master said: "My mouth is like a column base." [A monk] asked: "Among thousands and myriads of peaks, which is the Golden Peak (Jinfeng)?" The Master simply raised his hand to his forehead. [A monk] asked: "How is it when thousands of mountains are without clouds and ten thousand leagues are devoid of sunset glow?" The Master said: "On that side of Flying Ape Ridge, why not vomit it out violently?" [A monk] asked: "What is the meaning of the coming from the west?" The Master said: "Beside the wall there are rat ears." [A monk] asked: "What is the upādhyāya's house style?" The Master said: "In front of Jinfeng's gate, there is no five-li marker." Later, the Master resided at the Bao'en Cloister in Jinling and passed away there. He was given the posthumous title of Chan Master Yuanguang, and his stupa was named Guiji.
20.28
Chan Master Chuzhen of Huayan Cloister on Mount Lumen in Xiangzhou was asked: "What is the upādhyāya's house style?" The Master said: "There is salt, but no vinegar." [A monk] asked: "What is a person of the Way?" The Master said: "Having a mouth like a nostril." He said: "If a guest suddenly arrives, what will you receive them with?" The Master said: "At the brushwood gate and thatched cottage, I thank you for passing by." [A monk] asked: "What is the thing transmitted from patriarch to patriarch?" The Master said: "The gold-embroidered kāṣāya." [A monk] asked: "What is the prajñā inside the cases?" The Master said: "The six hundred fascicles flanking the Buddha hall." [A monk] asked: "Where will the upādhyāya go after a hundred years?" The Master said: "To the foot of the mountain to become an ox for the Li family." He said: "Do you permit the student to follow you?" The Master said: "If you follow me, do not share the same horns and head." He said: "Yes." The Master said: "Where should we go?" He said: "Even the Buddha eye cannot discern it." The Master said: "If not letting it pass, it is still boundless and vague." [A monk] asked: "What is the lofty and steep place of Lumen?" The Master said: "Have you ever climbed the main mountain?" [A monk] asked: "What is Chan?" The Master said: "A phoenix enters a chicken coop." He said: "What is the Way?" The Master said: "A lotus thread pulling an elephant." [A monk] asked: "When the kalpa is destroyed, will this one also be destroyed?" The Master said: "Gazing at a tiger's eye from the edge of a cliff—an extraordinary spectacle of sorrow." [A monk] asked: "What is the upādhyāya's turning place?" The Master said: "Last night at the third watch, I lost my pillow." [A monk] asked: "How is it when one is suddenly enlightened under a single phrase?" The Master said: "Whose house were you born into?" The Master showed a verse to the assembly, saying:
20.29
"A single piece, solid and motionless, brightly radiant;
Trying to chase and seek it with thought, it is ultimately hard to see.
Brilliantly cast down, it opens a person's feelings;
The great matter is clear, and all is completely settled.
It is joyful,
Free from entanglements;
Ten thousand ounces of yellow gold cannot buy it in the end.
Let the thousand sages come forth as they please;
Henceforth, they appear within its reflection."
20.30
Master Huixia Liaowu of Mount Cao in Fuzhou (the second-generation abbot; he had previously resided at Mount Heyu). [A monk] asked, "How was it before the Buddha appeared in the world?"
The Master said, "Not as good as Mount Cao."
[The monk] asked, "How was it after the Buddha appeared in the world?"
The Master said, "Not as good as Mount Cao."
[A monk] asked, "How is it when the four mountains press in upon one?"
The Master said, "Mount Cao is right inside."
[The monk] asked, "Does it still seek to get out?"
The Master said, "If it is inside, then it seeks to get out."
A monk was standing in attendance. The Master said, "Practitioner, it is terribly sweltering."
[The attendant] said, "Yes."
The Master said, "Just as it is sweltering, where can one escape it?"
[The attendant] said, "Escape into the caldron of boiling water and the coals of the brazier."
The Master said, "Just as it is the caldron of boiling water and the coals of the brazier, how can one escape it?"
[The attendant] said, "The myriad sufferings cannot reach there."
The Master remained silent.
20.31
Chan Master Huaguang Fan of Hengzhou. [A monk] asked, "What is the seamless stūpa?"
The Master pointed to the monks' hall and said, "This monks' hall has neither doors nor windows."
The Master asked a monk, "Have you ever been to Ziling?"
[The monk] said, "I have been there."
The Master said, "Have you ever been to Lumen?"
[The monk] said, "I have been there."
The Master said, "Is it inheriting Ziling, or is it inheriting Lumen?"
[The monk] said, "May I inherit from the Upādhyāya right now?"
The Master said, "Human feelings not beaten [out] will never do."
[A monk] asked, "Neither hidden nor manifest—which one is the Upādhyāya?"
The Master said, "The entire universe."
[The monk] said, "This is still the student; which one is the Upādhyāya?"
The Master said, "What was just said was not wrong."
20.32
Chan Master Guangli Rong of Chuzhou (who previously resided at Zhenxi). A monk had newly arrived; the Master held up his whisk and said, "Does the old teacher of Zhenxi still possess the eye?"
[The monk] said, "I do not dare to look upon others' faults."
The Master said, "Dying at the hands of the ācārya!"
[A monk] asked, "What is the Upādhyāya's house style?"
The Master said, "Thank you, ācārya, for speaking it completely."
[A monk] asked, "What was the meaning of Xiyuan clapping his hands and laughing aloud?"
The Master said, "Roll up the screen."
[A monk] asked, "When one is not clear about oneself, how can one become clear?"
The Master said, "Not clear."
[The monk] said, "Why is one not clear?"
The Master said, "Do you not see that it is one's own business?"
[A monk] asked, "What was the meaning of Ruzu facing the wall?"
The Master paused for a good while and said, "Do you understand yet?"
[The monk] said, "I do not understand."
The Master said, "Ruzu facing the wall."
Because the commandery governor had been relieved of his post and was returning, the Master went out to see him off. During the conversation, the governor asked, "The Upādhyāya has come far out of the mountain gate; what item have you brought?"
The Master said, "I present and offer an inexhaustible treasure."
The governor had no reply. Afterward, someone came forward and said, "Then please do so."
The Master said, "The governor is dignified and solemn."
[A monk] asked, "How is it when a thousand paths are cut off, and speech and thought do not reach?"
The Master said, "Still a fellow beneath the steps."
The Master addressed the assembly, saying, "If you come to the gate of Guangli, you must be able to utter the first phrase; then I will open a thread of a path to discuss with you brethren." At that time, a monk came forward and bowed. The Master said, "I thought it was the captain of a foreign ship; turns out it is a merchant of this commandery."
20.33
Chan Master Xingchuan of Xiaoxi Cloister on Mount Lu in Quanzhou was a native of Qingyuan. His surname was Zhou. He left home at Shizhong Cloister in his home prefecture, and received the precepts at Taiping Temple in Fuzhou. Having received the seal of approval from Caoshan, he resided at Xiaoxi. A monk asked, "I have long inclined toward the Stone Gate of Mount Lu; why can I not enter?"
The Master said, "Dull fellow!"
[The monk] said, "If you suddenly encounter a sharp-witted one, do you permit it?"
The Master said, "Go drink tea."
20.34
The Upādhyāya of Bushuiyan in Xichuan. [A monk] asked, "What is the meaning of the [Patriarch's] coming from the West?"
The Master said, "Every time I think of it, my heart breaks."
[A monk] asked, "How is it before the precious sword is polished?"
The Master said, "It cannot be used."
[The monk] asked, "How is it after it is polished?"
The Master said, "It cannot be touched."
20.35
The Upādhyāya of Xichan in Shuchuan. [A monk] asked, "The Buddha was born of Māyā; I wonder whose son the Upādhyāya is?"
The Master said, "Planting a red flag upon the water."
[A monk] asked, "Among the thirty-six maneuvers, which one is the most wonderful?"
The Master said, "Not bringing forth the primary move."
[The monk] said, "What if it is suddenly brought forth?"
The Master said, "Having one's back hit the ground is not difficult either."
20.36
Chan Master Cao'an Fayi of Huazhou. [A monk] asked, "What is the meaning of the Ancestral Master's coming from the West?"
The Master said, "Thoroughly fry floating foam and eat your fill."
[A monk] asked, "'To intend in mind is to err; to stir a thought is to stray.' How should the student make progress on the Path?"
The Master said, "Someone is always intending; why does he not err?"
[The monk] said, "How is the matter right now?"
The Master said, "You have already made an error."
20.37
The Upādhyāya of Huayan in Shaozhou. [A monk] asked, "Since it is Huayan (Flower Adornment), can you bring it forth?"
The Master said, "A thousand flowers bloom atop the solitary peak; / A single phrase in accord with the moment faces the sagely illumination."
[The monk] asked, "What is the Dao?"
The Master said, "The numinous tree has no horizontal branches; / In natural mechanism, the Dao accords."
20.38
Dharma heirs of the former Chan Master Judun of Mount Longya in Tanzhou
20.39
Master Baoci Cangyu Kuanghua of Tanzhou. A monk asked, "How is it when mind and eye meet each other?"
The Master said, "What can I say to you?"
[The monk] asked, "What is the place of true seeing?"
The Master said, "Not separated by the finest hair."
[The monk] said, "Then seeing is accomplished in this way!"
The Master said, "Nanquan is a very fine place to go."
[A monk] asked, "What is the meaning of the coming from the West?"
The Master said, "Sent across the river at the third watch last night."
[A monk] asked, "How is it when one uses it immediately upon confronting the moment?"
The Master said, "East of the sea, there is a fruit at the treetop's core."
[A monk] asked, "What is the tathatā Buddha-nature?"
The Master said, "Who is without it?"
[A monk] asked, "What is the transcendental path?"
The Master said, "The road through Chen and Lian is long."
[A monk] asked, "How old is the Upādhyāya?"
The Master said, "When autumn comes, yellow leaves fall; when spring arrives, flowers bloom."
The Master once composed a portrait eulogy, which said, "The sun rises over the continuous mountains; / The full moon faces the gate. / It is not that there is no body, / But that I do not wish to reveal it completely." One day the Master was sitting inside the curtain. A monk asked, "I receive the Master's words, 'It is not that there is no body, / But that I do not wish to reveal it completely.' I invite the Master to reveal it completely." The Master then pulled open the curtain. (Fayan said alternatively, "He has fully experienced the monasteries.") [A monk] asked, "What is the scenery of Hunan?"
The Master said, "Towered ships and war oars."
[The monk] said, "Do you still allow the student to sightsee?"
The Master said, "I let the ācārya wander at will." [A monk] asked, "After the Upādhyāya's hundred years, if someone asks, how should I answer?" The Master said, "Remember clearly." [A monk] asked, "What is Mount Longya?"
The Master said, "Over on the Yiyang side."
[The monk] said, "What would make it right?"
The Master said, "Do not formulate ideas."
[The monk] said, "How is it not formulating ideas?"
The Master said, "Like that, it is not it."
[A monk] asked, "What was the meaning of the ancient one facing the wall?"
The Master paused for a good while, then called out, "So-and-so!" The student responded, "Yes?"
The Master said, "You may go; come back another time."
The Master gave a teaching, saying, "One phrase pervades the great earth. One phrase is spoken as soon as asked. One phrase is not spoken even when asked." [A monk] asked, "What is the phrase that pervades the great earth?"
The Master said, "Without empty gap."
[The monk asked,] "What is the phrase spoken as soon as asked?"
The Master said, "Lower your voice, lower your voice."
[The monk asked,] "What is the phrase not spoken even when asked?"
The Master said, "One ought to know the season."
20.40
Chan Master Shenzhe of Mount Hanzhu in Xiangzhou. A monk asked, "What is the deepest place?"
The Master said, "An inch-long nail driven into wood cannot be pulled out by eight oxen."
[The monk] asked, "What is the correct Dharma eye?"
The Master said, "The divine statue in front of the monastery gate."
[The monk] asked, "What is the great meaning of the Buddha Dharma?"
The Master said, "A poor woman carrying her child crosses [the river]; affection and love race along with the current."
The Master asked a monk, saying, "'Being' is not it; 'non-being' is not it; 'neither being nor non-being' is not it either. What is your original name?"
[The monk] said, "The student already has a name."
The Master said, "Having a name is not non-being; what is it named?"
[The monk] said, "Is just this it, or not?"
The Master said, "Fortunately, there is no connection."
[The monk] said, "What would make it right?"
The Master said, "At the most intimate place, please ask once more."
[The monk] said, "The student cannot say; please let the Upādhyāya speak."
The Master said, "Come another day, and I will speak to you."
[The monk] said, "Why not speak right now?"
The Master said, "Seeking someone who grasps the words cannot be done."
The Master also asked a monk, "Surnamed Wang, Zhang, or Li are all not it. What is your original surname?"
[The monk] said, "The same surname as the Upādhyāya."
The Master said, "Granted that it is the same surname, what is your original surname?"
[The monk] said, "Wait until the Han River flows backward, then I will tell the Upādhyāya."
The Master said, "Why not speak right now?"
[The monk] said, "Has the Han River flowed backward yet?"
The Master then rested.
20.41
Dharma heirs of the former Chan Master Xiujing of Huayan Temple in the Western Capital
20.42
Master Kuangyi Dingjue of Ziling in Fengxiang Prefecture. The Master arrived at Panlong and saw a monk asking Panlong: "The jade-green pool is clear as a mirror; where may the coiled dragon dwell?" Long said, "Sinking sand shows no bottom; floating waves are steep and jagged enough." The Master did not approve and answered for himself: "The vajra turns and penetrates beyond the blue sky; / How could the jade disc's working be understood within the pool?" Panlong approved of him. After the Master took up residence, a monk asked, "Before making a human body, what did one do?"
The Master said, "Step by step, the stone ox walks through the water; / Looking back, it ceases nibbling the grass in the midday sun."
20.43
Dharma heirs of the former Great Master Puman of Jiufeng in Yunzhou
20.44
Chan Master Wei of Tong'an Cloister on Mount Fengqi in Hongzhou. A monk asked, "How was it before Niutou met the Fourth Patriarch?"
The Master said, "At the roadside spirit shrine, all who see it raise their fists."
[The monk] asked, "How was it after he met him?"
The Master said, "Inside the room there is no altar for the spirit; the whole household does not wear mourning."
[A monk] asked, "What are the Patriarch's meaning and the teachings' meaning?"
The Master said, "The Jade Hare has never known the meaning of dawn; / How could the Golden Crow be willing to shine in the night?"
[A monk] asked, "What is the single melody of Tong'an?"
The Master said, "The numinous zither does not draw upon human tunes; / How could one who understands music pass through Boya's gate?"
[The monk] said, "Who can know it?"
The Master said, "When the wooden horse neighs, listen from there; / When the stone man claps his hands, who hears it?"
[The monk] said, "How about one who understands music?"
The Master said, "One who understands music does not pass through the ears; how could those who have reached it hear alike?"
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- 景德傳燈錄 — Classical Chinese