景德傳燈錄 22
English (machine translation) 22
- Language
- English
22.1
Within the Seventh Generation under Chan Master Xingsi of Mount Qingyuan in Jizhou:
Seven Dharma heirs of Chan Master Lingzhao of Longhua Temple in Hangzhou:
Chan Master Shijin of Ruiyan in Taizhou
Chan Master Zhiqiu of Liutong Cloister in Taizhou
Chan Master Gui of Yunlong Cloister in Hangzhou
Chan Master Daoxian of Gongchen Cloister in Yuhang, Hangzhou
Chan Master Yuyuan of Zhenjing in Quzhou
Chan Master Zhao of Baoguo Cloister in Fuzhou
Chan Master Nai of Baiyun in Taizhou
(The above seven persons are recorded in the text.)
Two Dharma heirs of Chan Master Lingcan of Cuiyan in Mingzhou:
Chan Master Zixing of Longce Temple in Hangzhou
Chan Master Zhimo of Fo'ao in Wenzhou
(The above two persons are recorded in the text.)
Nine Dharma heirs of Chan Master Hongtao of Anguo Cloister in Fuzhou:
Chan Master Shigui of Bailu in Fuzhou
Chan Master Yicong of Luoshan in Fuzhou
Chan Master Conggui of Anguo in Fuzhou
Chan Master Zangyong of Yishan in Fuzhou
Chan Master Yanduan of Yonglong in Fuzhou
Chan Master Zhiduan of Linyang in Fuzhou
Chan Master Man of Xingsheng in Fuzhou
Chan Master Ming of Xianzong in Fuzhou
Upādhyāya Xiang of Anguo in Fuzhou
(The above nine persons are recorded in the text.)
Twenty-five Dharma heirs of Chan Master Congzhan of Baofu Cloister in Zhangzhou:
Chan Master Shengdeng of Zhaoqing in Quanzhou
Chan Master Kechou of Baofu in Zhangzhou
Chan Master Ruxin of Baishui in Shuzhou
Chan Master Huilian of Zhangjiang in Hongzhou
Chan Master Wenqin of Baoci in Fuzhou
Chan Master Qingyun of Wan'an in Quanzhou
Chan Master Xi of Bao'en in Zhangzhou
Chan Master Congchen of Mount Fenghuang in Quanzhou
Upādhyāya Ying of Yonglong in Fuzhou
Chan Master Shouqing of Mount Qingquan in Hongzhou
Chan Master Xingchong of Bao'en Cloister in Zhangzhou
Upādhyāya of Yuelu in Tanzhou
Chan Master Dehai of Deshan in Langzhou
Upādhyāya of Later Zhaoqing in Quanzhou
Chan Master Jian of Liangshan in Langzhou
Chan Master Cheng of Jianshan in Hongzhou
Chan Master Qiwun of Kangshan in Fuzhou
Great Master Huilun of Yanshou in Tanzhou
Chan Master Chen of Ximing in Quanzhou
(The above nineteen persons are recorded in the text.)
Chan Master Rou of Shengshan in Fuzhou
Upādhyāya of Zhenfeng in Fuzhou
Chan Master Facao of Langzhou
Upādhyāya of Jiuling in Xiangzhou
Upādhyāya Jinglian of Muzhou
Chan Master Gou of Gushan in Tanzhou
(The above six persons, having no recorded encounter words and phrases, are not included.)
One Dharma heir of Chan Master Guan of Jinlun on the Southern Peak:
Upādhyāya of Later Jinlun on Mount Heng
(One person is recorded in the text.)
One Dharma heir of Chan Master Daopu of Mount Shuilong in Quanzhou:
Chan Master Qinghuo of Baofu Cloister in Zhangzhou
(One person is recorded in the text.)
Twenty-five Dharma heirs (Part One) of Chan Master Wenyan of Mount Yunmen in Shaozhou:
Upādhyāya Xiang of Baiyun in Shaozhou
Chan Master Yuanmi of Deshan in Langzhou
Chan Master Daozun of Nantai in Tanzhou
Upādhyāya Jingqin of Mount Shuangfeng in Shaozhou
Upādhyāya of Zifu in Shaozhou
Chan Master Yuan of Huangyun in Guangzhou
Chan Master Lun of Longjing in Guangzhou
Chan Master Shuang of Yunmen in Shaozhou
Upādhyāya Wen of Baiyun in Shaozhou
Chan Master Zhiji of Piyun in Shaozhou
Upādhyāya Zhang of Jingfa in Shaozhou
Chan Master Man of Mount Wenmen in Shaozhou
Great Master Haojian of Baling in Yuezhou
Great Master Huici of Dizang in Lianzhou
Chan Master Yin of Darong in Yingzhou
Chan Master Chong of Luoshan in Guangzhou
Chan Master Bao of Yunmen in Shaozhou
Upādhyāya Jingtuo of Linxi in Yingzhou
Chan Master Hui of Huayan in Guangzhou
Upādhyāya Shao of Shunfeng in Shaozhou
Chan Master Shikuan of Shuangquan in Suizhou
Upādhyāya of Guanyin in Yingzhou
Upādhyāya of Linquan in Shaozhou
Upādhyāya Xu of Yunmen in Shaozhou
Chan Master Chengyuan of Xianglin in Yizhou
(The above twenty-five persons are recorded in the text.)
22.2
Within the Seventh Generation under Chan Master Xingsi
22.3
Dharma Heirs of Chan Master Lingzhao of Longhua Temple in Hangzhou, Formally Mentioned Above
22.4
Chan Master Shijin of Ruiyan in Taizhou. The Master ascended the hall. The assembly had been standing for a long time. The Master said, "I am ashamed before all you Chan worthies, who already understand how to hold and uphold [the practice]. If you merely chase after sounds and listen to echoes, it would be better to return to the hall and warm yourselves by the fire. Take care!" A monk asked, "What is the environment of Ruiyan?" The Master said, "Tier upon tier of layered peaks approach from the south from afar; looking north toward the imperial capital, it is just a short step away." The monk said, "What is the person within the environment?" The Master said, "For ten thousand leagues white clouds pay homage to the auspicious peak; a gentle fine rain sprinkles before the curtain." The monk said, "I wonder, how does one draw close to this person?" The Master said, "I had thought the ācārya had directly entered the room; it turns out you are still separated by ten thousand barriers."
22.5
Chan Master Zhiqiu of Liutong Cloister in Taizhou. A monk asked, "What is it like when one wears a sword over the entire body?" The Master said, "Falling." The monk said, "What of the one who meets it?" The Master said, "Scorching heaven and roasting earth." The monk asked, "What is the environment of Liutong?" The Master said, "Rivers and mountains filling the gaze—look as you please." The monk said, "What is the person within the environment?" The Master said, "From antiquity to the present, coming and going of themselves." The monk said, "Leaving aside the two paths, is there still the transcendental matter or not?" The Master said, "There is." The monk said, "What is the transcendental matter?" The Master said, "Clouds and waters—a thousand followers and ten thousand followers." The monk asked, "The robe-wearing followers of the profound ask the Master for instruction." The Master said, "The red furnace does not fall at Yanmen Pass." The monk said, "What is the red furnace not falling at Yanmen Pass?" The Master said, "How could the blue sky begrudge people scaling it?" The monk said, "Is there still one who does not know or not?" The Master said, "There is." The monk said, "Who is the one who does not know?" The Master said, "Having no name on the golden placard." The monk asked, "What is the Upādhyāya's house style?" The Master said, "Over ten thousand households the bright moon shines clear." The monk asked, "What is the second moon?" The Master said, "Mountains, rivers, and the great earth."
22.6
Chan Master Gui of Yunlong Cloister in Hangzhou. A monk asked, "Having fought long on the sands of the battlefield, why has no merit or fame been achieved?" The Master said, "The fault lies on this side." The monk said, "Is there still a way forward or not?" The Master said, "Ice melts and tiles disintegrate."
22.7
Chan Master Daoxian of Gongchen Cloister in Yuhang, Hangzhou. A monk asked, "What is the house style of Gongchen?" The Master said, "Laypeople stand on the east side; the monastic assembly is on the west." The monk asked, "What is the student's self?" The Master said, "Like you and me." The monk said, "If so, then there is no duality." The Master said, "A hundred and eight thousand."
22.8
Chan Master Yuyuan of Zhenjing in Quzhou. A monk asked, "When many hands pan for gold, who is the one who gets it?" The Master said, "Sifting sand by the stream, one merely exhausts oneself; there is a jewel in your own house, you must return at once." The monk said, "If so, then from first to last it is not obtained from others." The Master said, "Even if you possess the strength to lift a mountain, you cannot avoid calluses on your shoulder from carrying the load."
22.9
Chan Master Zhao of Baoguo Cloister in Fuzhou. The Master ascended the hall and said: "If I act with full dynamic functioning, where will you grope for it? Because root capacities are not equal, you immediately end up lacking shame. Do you understand yet? Now, I will make an entry path for all you benevolent ones." He then struck the rope-seat twice and said: "Do you see yet? Do you hear yet? If you see, then see directly; if you hear, then hear directly. Do not calculate within sense-consciousness; that will only turn into delusion and upside-down thought without any time of emergence. Take care!" Once, because a Buddha stupa was struck by lightning, someone asked, "Why was the stupa and temple of the ancestral Buddha struck by lightning?" The Master said, "Action penetrating heaven." The monk said, "Since it is action penetrating heaven, why did it strike the Buddha?" The Master said, "In such action, where does one see any Buddha?" The monk said, "How can one deal with the devastation?" The Master said, "What do you see?"
22.10
Chan Master Nai of Baiyun in Taizhou. A monk asked, "Jade in Mount Jing is not counted as a treasure; bestow a word on the true gold within the pouch." The Master said, "My house is poor." The monk said, "Where is your compassion?" The Master said, "I am only ashamed of the name of a person of the Way."
22.11
Dharma Heirs of Chan Master Lingcan of Cuiyan in Mingzhou, Formally Mentioned Above
22.12
Great Master Zixing Mingwu of Longce Temple in Hangzhou. A monk asked, "In the correct position, is there still someone who attains Buddhahood or not?" The Master said, "Who is a sentient being?" The monk said, "If so, then all attain Buddhahood." The Master said, "Give me back the correct position." The monk said, "What is the correct position?" The Master said, "You are a sentient being." The monk asked, "What is the priceless jewel?" The Master said, "Bian He vainly embraced the uncut jade." The monk said, "If he suddenly met the King of Chu, would he present it or not?" The Master said, "Ordinary and holy succeed one another." The monk asked, "What was the ancient's intention in holding up the cloth feather?" The Master said, "The ācārya has not cited it completely." The monk said, "How should it be cited?" The Master thereupon held up his kaṣāya.
22.13
Chan Master Zhimo of Fo'ao Cloister on Mount Yun in Wenzhou (residing as the second generation). The Master ascended the hall and said, "Seeing all you sthaviras currently traveling like this on foot, tasting bitterness and hardship, winding around mountains and wading through ravines, it is certainly not to sightsee prefectures and counties or visit famous mountains and sacred traces—is it not solely for this one great matter? Now I just require that all of you convey some news from your fundamental inquiry. Yunshan dares to give you verification. Not only does Yunshan give verification, but even the Chan groves and Buddha lands also give verification." A monk asked, "What is the house style of Fo'ao?" The Master said, "Seeing off a guest, I do not step beyond three paces; inviting a visitor, it is only in front of the thatched hall."
22.14
Dharma Heirs of Great Master Hongtao Mingzhen of Anguo Cloister in Fuzhou, Formally Mentioned Above
22.15
Chan Master Shigui of Bailu in Fuzhou. On the day he opened the hall, a monk asked, "A single stream from the Western Gorge is no different from Matou; how do the thousand peaks of Bailu compare to Jizu?" The Master said, "Let the great assembly test and examine it at once." The monk asked, "What is the house style of Bailu?" The Master said, "What did I say to you?" The monk said, "If so, then the student understands the time." The Master said, "What realm should a person who understands the time reach?" The monk said, "One must not chatter on further." The Master said, "Letting you off won't do." The monk asked, "Before Niutou had seen the Fourth Patriarch, hundreds of birds held flowers in their beaks as offerings; why did they not come after he saw him?" The Master said, "Before the dawn light separates, everyone looks toward it; when the sky grows light, it is just as usual."
22.16
Chan Master Yicong of Luoshan in Fuzhou. The Master went up to the hall, and the assembly stood for a long time. The Master said, 'If there were a place of transmission, Luoshan would lack eyes; if there were no place of transmission, one would labor without result. Thus Vimalakīrti once faced Mañjuśrī. Now tell me, do you understand or not?' A monk asked, 'What is the lion emerging from its cave?' The Master said, 'Where is not shattered?' The monk said, 'What sound does it make?' The Master said, 'The deaf do not hear.' [The monk] asked, 'Pointing with fingers to heaven and earth, [he proclaimed], "I alone am the honored one." Why was he instead reproached by an onlooker?' The Master said, 'It is said that the barbarian's beard is red.' The monk said, 'Just what special strength does that onlooker have?' The Master said, 'Seeing injustice on the road, he presses his sword.'
22.17
Chan Master Conggui of Anguo Monastery in Fuzhou. A monk asked, 'The Chan palace is flung wide open, and the Dharma assembly gathers like clouds. We request the Master to decide the transcendental path.' The Master said, 'I have never been of the current fashion.' The Master sometimes went up to the hall and instructed the assembly, saying, 'Put Chan and the Way to one side! What broken straw sandals are the Buddhas and patriarchs? Giving such a report, do I do you people an injustice? If you say it does you an injustice, then go off on pilgrimage for now. If you say it does not do you an injustice, you must also keep your mouth shut. Take care.' Another time he went up to the hall and said, 'Even if [Bodhidharma] had not encountered the Liang dynasty, Anguo could not be deceived. Take care.' A monk asked, 'We request the Master to expound the ancestral vehicle.' The Master said, 'Thrashing grain today, hauling firewood tomorrow.' [A monk] asked, 'How was it before Niutou met the Fourth Patriarch?' The Master said, 'The incense burner faces the rope chair.' The monk said, 'How was it after he met him?' The Master said, 'The door leaf faces the open pillar.' [A monk] asked, 'What is the Master's house style?' The Master said, 'If you ask about the house style, I answer about the house style.' The monk said, 'What about when a student does not ask about the house style?' The Master said, 'Barbarians come, Chinese go.' [A monk] asked, 'I do not ask about anything else; please grant the Master a single word at the essential point.' The Master said, 'Can you get the essential point?' The Master stepped down from the hall and said, 'Cunda presents the offering. Take care.'
22.18
Chan Master Zangyong of Changqing on Mt. Yishan in Fuzhou. The Master went up to the hall. The assembly gathered. The Master threw a fan onto the ground and said, 'A fool calls gold earth; what does a wise person do? The younger generation is to be held in awe; you cannot entirely cling to foolishness. Is there anyone? Come forward and say something.' Then a monk stepped forward, bowed, and stood back. The Master said, 'What else?' The monk said, 'May the Master clearly discern.' The Master said, 'A thousand-year peach pit.' [A monk] asked, 'What is the saṅghārāma?' The Master said, 'Changxi and Putian.' The monk said, 'Who is the person within the saṅghārāma?' The Master said, 'The clear water of Silla.' [A monk] asked, 'Who is the true master of Lingquan?' The Master said, 'The southern mountain and the northern mountain.' [A monk] asked, 'What is the Master's house style?' The Master said, 'Before the noon meal, the kitchen steams southern white rice; after noon, the stove boils tea from the Northern Garden.' [A monk] asked, 'Does the Dharma-body still experience suffering or not?' The Master said, 'How could hell be heaven?' The monk said, 'Then it does experience suffering.' The Master said, 'What offense is there?'
22.19
Chan Master Yanduan of Yonglong Monastery in Fuzhou. The Master went up to the hall, and the assembly gathered like clouds. The Master rose from his seat and danced. He said to the assembly, 'Do you understand?' The assembly said, 'We do not understand.' The Master said, 'This mountain monk does not abandon the Dharma of the Way, yet manifests worldly deeds. How can you not understand?' [A monk] asked, 'It is originally perfect and complete; why then is there a distinction between light and dark?' The Master said, 'Examine and scrutinize yourself.'
22.20
Chan Master Zhiduan of Ruifeng Monastery on Mt. Linyang in Fuzhou was a native of Fuzhou. He was ordained under Nanjian Monastery in that same prefecture. At the age of twenty-four, he called upon Great Master Mingzhen. One day a monk asked [Mingzhen], 'What is the body uniquely exposed amidst the myriad forms?' Mingzhen raised a finger. The monk did not grasp it. The Master thereupon silently tallied with the profound purport, entered the room, and reported, 'Earlier that monk asked a question, and Zhiduan now has an awakening.' Mingzhen said, 'What principle did you see?' The Master also raised a finger and said, 'What is this?' Mingzhen thoroughly approved of him. The Master went up to the hall and raised his whisk, saying, 'That which Caoxi used without exhaust, people of the time call the sprouting of horns. This mountain monk picks it up to brush away mosquitoes. If you grasp it, heaven and earth collapse.' [A monk] asked, 'What is the meaning of [the Patriarch's] coming from the West?' The Master said, 'A wooden horse gallops like smoke; a stone man cannot catch up.' [A monk] asked, 'What is Chan?' The Master said, 'This year is earlier than last year.' The monk said, 'What is the Way?' The Master said, 'The winter fields suffer half a loss.' [A monk] asked, 'What is the student's self?' The Master immediately gave him a kick. The monk made a gesture to receive it; the Master then gave him a slap. The monk had no reply. The Master said, 'You cheat people to death!' [A monk] asked, 'What is the Buddha-Dharma in a place far cut off from human habitation?' The Master said, 'The mountain peak stands steep; the azure is fragrant.' The monk said, 'In that case, the principle of the one reality is not different in flowers and wilderness.' The Master said, 'It is not this principle.' [A monk] asked, 'What is the great meaning of the Buddha-Dharma?' The Master said, 'A pair of bamboo chopsticks for one coin.' A monk entered the Master's room at night. The Master said, 'Who is it?' The monk said, 'It is me.' The Master said, 'Sugar from Quanzhou, betel nuts from the ships.' The monk remained silent for a long time. The Master said, 'Do you understand?' The monk said, 'I do not understand.' The Master said, 'If you understood, you would clear away the five aggregates and swallow up the ten directions.' In the eighth month of the first year of Kaibao, the Master left a verse saying:
22.21
'On the second day of the second month of the coming year, / I part from you and temporarily cast you aside. / Burn my ashes and scatter them in the four woods; / do not occupy the dānapatis' land.'
22.22
Because the attendant transmitted this verse outside, all four assemblies wrote it down and recorded it. On the twenty-eighth day of the first month of the following year, the people of the prefecture vied to enter the mountain to pay homage and look upon him. The Master had no illness and received inquiries as usual. On the first day of the second month, the prefectural governor led various officials together to the mountain to keep watch overnight; the monastery was crowded like a marketplace. On the second day, after finishing the noon meal, the Master ascended the hall to bid farewell to the assembly. At that time, Elder Yuanying came out of the assembly, bowed, and asked, 'The clouds are sad and the mist is gloomy; the great assembly laments. We request a word from the Master before your farewell.' The Master lowered one foot. Yuanying said, 'When the Dharma mirror does not shine on this land, where does the precious moon shine?' The Master said, 'It is not your realm.' Yuanying said, 'Then bubbles arise and bubbles perish, yet return to the water; the Master's departure and the Master's coming are fundamentally constant.' The Master made a hissing sound. A monk again asked several questions, all of which the Master answered. He then stepped down from the seat, returned to the abbot's quarters, and sat peacefully until the hour of hai. He asked the assembly, 'At what time did the World-Honoured One pass into extinction?' The assembly said, 'At the hour of zi on the fifteenth day of the second month.' The Master said, 'I shall go before the hour of zi today.' Having spoken, he passed away forever.
22.23
Chan Master Man of Xingsheng in Fuzhou. The Master went up to the hall and said, 'Face-to-face transmission does not await cultural propagation. Matching the opportune moment with an eye [of wisdom] is called being a superior practitioner who investigates the profound. If one can be like this, the house style will not fall into ruin.' A monk asked, 'In the assembly on Vulture Peak of old, in the feast at Xingsheng today—how does the Master expound what he personally received?' The Master said, 'I owe you a question.'
22.24
Chan Master Ming of Xianzong Monastery in Fuzhou. The Master went up to the hall and said, 'Fortunately, there is such a house style—why not gloriously continue and succeed it? If you succeed it, you are not in the three realms. If you transcend the three realms, you destroy the three realms. If you are in the three realms, you obstruct the three realms. Neither obstructing nor destroying: is this transcending the three realms, or is it not transcending the three realms? If you penetrate through like this, you are fit to be a seed of the Buddha-Dharma, on whom humans and devas rely.' A monk asked, 'Clasping the clouds does not depend on the convenience of wind and thunder; how can one penetrate the body through the rushing waves?' The Master said, 'Why abandon the root and chase after the branches?'
22.25
Master Xiang of Anguo Monastery in Fuzhou. The Master went up to the hall, and after a moment blurted out, 'It is utterly unprovoked! Even so, the matter cannot be helped. If there are those among you who have not yet encountered it, I shall open up skillful means once more. Do you still understand?' A monk asked, 'Without involving skillful means, we beg the Master to extend compassion.' The Master said, 'Your asking and my answering are skillful means.' [A monk] asked, 'Responding to things, form manifests like the moon in the water. What is the moon?' The Master held up his whisk. The monk said, 'Why did the ancients say that the water-moon has no form?' The Master said, 'What do you see?' [A monk] asked, 'What is the matter in the ancestral vehicle?' The Master said, 'After the Huai army dispersed.' [A monk] asked, 'What is the Master's house style?' The Master said, 'The eyes of the multitude are hard to deceive.'
22.26
Dharma heirs of the late Chan Master Congzhan of Baofu Monastery in Zhangzhou.
22.27
Great Master Shengdeng Jingxiu of Zhaoqing Monastery in Quanzhou. When the Master first called upon Baofu, their questions and answers tallied silently. One day Baofu entered the main hall, looked at the Buddha statue, and raised his hand, asking the Master, 'What is the meaning of the Buddha being like this?' The Master answered, 'The Upādhyāya is also laying down his body horizontally.' [Baofu] said, 'A wooden stake—I'll take it myself.' The Master said, 'The Upādhyāya has not only laid down his body horizontally.' Baofu approved of him. Later he resided at Zhaoqing. When he first opened the hall and mounted the seat, after a short while he said, 'Assembly! When you meet companions of the Way everywhere hereafter, how will you relate it to them? If anyone can relate it, try relating it before the assembly. If you can relate it, you will avoid letting down the former patriarchs and also avoid burying future generations. An ancient said, "Gentlemen who communicate in mind meet outside the written word." Is there such a person? Moreover, as descendants of the Caoxi lineage, how should you discuss it, and how should you bring it up?' A monk asked, 'Of old, on the eastern side of the City of Enlightenment, the elephant king turned around; today, in the southern region of the Min mountains, how do you guide and receive [us]?' The Master said, 'Do you understand?' [The monk] said, 'Then where a single dynamic activates, the four phrases cannot pursue it. I do not yet know what aspect of the ancestral gate has been accomplished.' The Master said, 'Step back, make prostrations, and follow the assembly up and down.' [A monk] asked, 'When full presentation cannot reach it, we request the Master to deliberate.' The Master said, 'Can clapping hands do it?' The monk said, 'Then I understand and grasp it.' The Master said, 'Do not be mistaken.' [A monk] asked, 'How can one not harm oneself and not let down others?' The Master said, 'Do I do an injustice to this question of yours?' The monk said, 'Coming forward like this, I have already received the Master's instruction.' The Master said, 'Why do you in turn do me an injustice?' [A monk] asked, 'Please, Master, speak a phrase directly at the point of confrontation.' The Master said, 'Ah!' The monk asked again. The Master said, 'Drowsy fellow!' The Master asked a monk, 'Where have you come from?' [The monk] said, 'Bao'en.' The Master said, 'How large is the monks' hall?' [The monk] said, 'Let the Upādhyāya try to say.' The Master said, 'Why did you not wait for the question?' [A monk] asked, 'The student does not understand with his whole body; please, Master, instruct me.' The Master said, 'Can you still laugh?' The Master also said, 'The seniors who have attained earlier in the monasteries dare not offend one another. If one is a beginner or later student who has not yet believed, you must believe directly; if you have not yet awakened, you must awaken directly. Do not accept deception. The fundamental place of you people has never not been clearly exposed at any time, and there has never been a single thing capable of covering it up. Now, if you want to know it, you need not shift a hair's breadth of ground, nor use a bit of effort. Just accept responsibility in the ordinary stage—how would that not save mental energy? Since you can save it, you stand shoulder to shoulder with the Buddhas. Practicing according to it—because this matter is a clean and pure place, today you must attain a clean and pure body and mind to tally with it. Only then will you naturally accord with both past and present, escaping birth and departing from death. An ancient said, "Knowing the mind and reaching the root, understanding the unconditioned Dharma—only then is one named a śramaṇa." Now all you officials and the great assembly must each understand this for yourselves; take care not to push it entirely onto the monks' side. The Buddha-Dharma is impartial: from the Buddhas above down to all beings below, all share in this matter. Since it is so, who has it and who lacks it? In addition to serving the ruler, you must also make effort. What I said just now in so many ways was simply because it could not be helped. Do not say that the ancestral school from above ought to speak like this. Just what is the ancestral school from above like? Do you still understand? If someone understands, this mountain monk will be exonerated today. You have stood a long time, assembly. Take care.'
22.28
Great Master Kechou Mingbian of Baofu Monastery in Zhangzhou. A monk asked, 'What is the Master's house style?' The Master said, 'Clouds are in the blue sky, water is in the vase.' [A monk] asked, 'What is the hair-severing sword?' The Master said, 'A sudden flash, and it falls.' The monk said, 'Is it still used or not?' The Master said, 'Do not speak ghost talk.'
22.29
Chan Master Ruxin of Haihui Monastery in Baishui, Shuzhou. The Master went up to the hall, and after a good while he said, "When ritual becomes cumbersome, disorder follows." A monk asked, "How do you proclaim the vehicle of the school from of old?" The Master said, "Solitude becomes ever more apparent." The monk said, "At the point of closest intimacy, I beg the Master for a single word." The Master said, "Even if you do not get snow, listen to it." [The monk] asked, "What was the matter that Kāśyapa suddenly grasped?" The Master said, "If you can grasp it, I will not begrudge it." The monk said, "If that is so, then I shall not trouble the Master." The Master said, "You must also receive the stick; how can you not trouble me?" A monk asked, "The ancients spoke horizontally and vertically, yet they did not know the transcendental barrier bolt. What is the transcendental barrier bolt?" The Master said, "Fortunately, the arm born of my mother is short." [The monk] asked, "What is the meaning of the ancestral teacher?" The Master said, "If I want to speak, what is difficult about it?" The monk said, "Then I invite the Master to speak." The Master said, "I supposed you were nimble-witted, yet you are not a Saindhava." [The monk] asked, "How is it when an antelope hangs by its horns?" The Master said, "Coming thus, it also goes thus." The monk said, "Why is it so?" The Master said, "I only see it as laughable; I do not know why it is so."
22.30
Chan Master Huilian of Zhangjiang in Hongzhou. When the Master first opened his hall, a monk asked, "In the past, the Brahmā king invited the Buddha out of a mind to uphold the Dharma. Today, purple-robed dignitaries attend the assembly; I do not know how the Master will deliver them." The Master said, "I do not carry out anything else." The monk said, "Why do you not carry it out?" The Master said, "Where have you been?" [A monk] asked, "The Master mounts the jeweled seat, accommodating the present occasion. The fourfold assembly gazes up; please, Master, guide them." The Master said, "In what way have I wronged you?" The monk said, "If that is so, then you bestow the gate of compassionate skillful means and straightaway do not fail anyone." The Master said, "You must also take it in properly." [A monk] asked, "What is the environment of Zhangjiang?" The Master said, "Kṣitigarbha knits his brows." [The monk] asked, "What is the person in the environment?" The Master said, "Samantabhadra tucks up his sleeves." [The monk] asked, "What is the water of Zhangjiang?" The Master said, "Bitter." [The monk] asked, "What is the primary phrase of Zhangjiang?" The Master said, "When you go elsewhere, do not cite it mistakenly."
22.31
Chan Master Wenqin of Baoci Monastery in Fuzhou. [A monk] asked, "What is the realm of all Buddhas?" The Master said, "When rain comes, clouds and mist darken; when it clears and dries, sun and moon are bright." [The monk] asked, "What is the luminous mind of wonderful enlightenment?" The Master said, "This winter's good late rice was born of and ripened by autumn rains." [The monk] asked, "What is the hearing mind of wonderful enlightenment?" The Master said, "Clouds arise from azure peaks; rain falls from the blue sky." [The monk] asked, "How does the ordinary mind accord with the Way?" The Master said, "Drink tea, eat rice, and pass the time as it comes; look at the water, look at the mountains—truly a delightful feeling."
22.32
Chan Master Zihua, Qingyun of Wan'an Monastery in Quanzhou. A monk asked, "One branch from Longxi, dividing the lamp at the Jin River. As Wan'an presides over the assembly, how do you instruct?" The Master said, "How will you square it?" The monk said, "I do not know whether the Master permits it or not." The Master said, "What else would you do?" The monk said, "The secret intent of Longxi in the past is proclaimed today at Wan'an. Humans and devas listen intently; we pray you condescend to expound it." The Master said, "Do you still hear it?" The monk said, "If that is so, then the five groups have already received the Master's precise pointing; it is no different from the opening of the ten eyes east of the city." The Master said, "Setting aside the five groups, what about the benevolent one?" [A monk] asked, "Having long dwelt in darkness, my whole body does not understand; I beg the Master for instruction." The Master said, "Did I wrong your question?" [The monk] said, "If that is so, I make obeisance and follow the assembly up and down. Does the Master still permit it?" The Master said, "In a quiet place: svāhā." [A monk] asked, "When all Buddhas appear in the world, heaven and earth are shaken. How is it when the upādhyāya appears in the world?" The Master said, "I speak thus to you." The monk said, "If that is so, then it is no different from all the sages." The Master said, "Do not speak wildly." [A monk] asked, "What is the house style of Wan'an?" The Master said, "Moss broth, granary rice." The monk said, "If an honored guest suddenly arrives, how will you entertain him?" The Master said, "Three rounds of tea after the meal." [The monk] asked, "What is the environment of Wan'an?" The Master said, "A single pagoda among pine vines, gazing clearly over the sea."
22.33
Chan Master Daoxi of Bao'en Monastery in Zhangzhou. Early on, he and Baofu delivered a letter to Grand Defender Wang in Quanzhou. The Grand Defender asked, "Has the upādhyāya of Zhangnan been helping people of late?" The Master said, "If I say he helps people, that wrongs the upādhyāya. If I say he does not help people, that wrongs the Grand Defender's question." The Grand Defender said, "Speak a phrase, and I will wait until an iron ox can graze on grass and a wooden horse can hold smoke in its mouth." The Master said, "I borrow a mouth to eat rice." After a good while, the Grand Defender asked again, "Did you come by donkey or come by horse?" The Master said, "Donkey and horse do not take the same road." The Grand Defender said, "How did you arrive here?" The Master said, "I especially thank the Grand Defender for understanding the words." A monk asked, "Setting aside names, words, and wonderful phrases, I ask the Master for the real truth." The Master said, "I do not hinder your intention in coming."
22.34
Chan Master Hongren, Congchen of Mount Fenghuang in Quanzhou. [A monk] asked, "What is the upādhyāya's house style?" The Master said, "If the styles of our houses are alike, there is no barrier. The student is not that person." The monk said, "How is it when you suddenly encounter such a person?" The Master said, "One must not scratch beforehand and wait for the itch." [A monk] asked, "The student's faculties and thoughts are slow and dull; within the gate of skillful means, I beg the Master for a sidelong glance." The Master said, "A sidelong glance." The monk said, "Having deeply understood the Master's intent, how could I dare speak?" The Master said, "Too much." The Master once went up to the hall. A monk came forward, made obeisance, and stood back. The Master said, "I am not as good as you." The monk assented. The Master said, "Put it down where there is no one." [A monk] asked, "In the past at the assembly on Vulture Peak, the Buddha expounded with a single voice. Today, I invite the Master to expound with a single voice." The Master remained silent for a good while. The monk said, "If that is so, then the great assembly has suddenly severed the net of doubt." The Master said, "Better not to defile the great assembly." [A monk] asked, "All Buddhas appear in the world solely because of the one great matter of causes and conditions. I do not know how the upādhyāya delivers beings." The Master said, "What a fine cool breeze!" [A monk] asked, "What is the student's own matter?" The Master said, "Secretly calculate the passing years, and the matter can be known." [The monk] asked, "What is the environment of Fenghuang?" The Master said, "Watching the bright moon on a snowy night." [The monk] asked, "What is the meaning of coming from the west?" The Master said, "Acting like a disgraceful wretch." The monk said, "Where is the help for people?" The Master said, "Did I wrong you?"
22.35
Chan Master Minghui, Upādhyāya Ying of Yonglong Monastery in Fuzhou. The Master went up to the hall and said, "You say you got up at daybreak, yet there are travelers who walked by night. Similar it may be, but right it is not. Take care." [A monk] asked, "Why is a person of non-action and no-business still bound by the golden chains?" The Master said, "Because of cutting off coarse and fine; the precious is difficult to retain." [The monk] said, "Why is it said that a person of non-action and no-business is truly carefree and happy?" The Master said, "Because of clamor and confusion, he must be sent away for the time being." A monk came for an interview; the Master said, "I do not need so many varieties! Speak quickly, speak quickly!" The monk had no reply. The Master once instructed the assembly, saying, "The sun rises at the hour of the rabbit; where it is used, there is no need to generate skillful contrivances." [A monk] asked, "How does one advance to reach the fundamental source?" The Master said, "Rely upon it and practice it."
22.36
Chan Master Shouqing of Mount Qingquan in Hongzhou was a native of Min County in Fuzhou. His surname was Lin. He was ordained at Mount Yanbei. After awakening to the mind, he accepted an invitation to dwell at Qingquan. Followers of the mysterious gathered like clouds. [A monk] asked, "What is the Buddha?" The Master said, "Ask." The monk said, "What is the patriarch?" The Master said, "Answer." A monk asked, "What did the upādhyāya obtain upon seeing the ancient to come dwell on this mountain?" The Master said, "I already knew you would not agree." The monk said, "How did you know I would not agree?" The Master said, "By inspecting the face and discerning the expression." [A monk] asked, "At the point of closest intimacy, I beg the Master for a single word." The Master said, "Nothing surpasses this." [A monk] asked, "Why did the ancient face the wall?" The Master said, "A grievance." [The monk] said, "If that is so, it saves mental effort." The Master said, "Where is there such a person?" [A monk] asked, "Setting aside everything else, what is the transcendental matter?" The Master said, "It is worthy of your three bows; it is not worthy of your three bows."
22.37
Chan Master Xingchong of Bao'en Monastery in Zhangzhou. [A monk] asked, "What is the great meaning of the Buddha Dharma?" The Master said, "The mortar pounds, the mill grinds." [The monk] asked, "I invite the Master to hold forth on the single path of Caoxi." The Master said, "Did I wrong Caoxi?" [The monk] said, "If that is so, then all living beings have something to rely on." The Master said, "You too are like a mouse eating salt." [A monk] asked, "How can one speak without involving the public or private?" The Master said, "Go drink tea." [The monk] asked, "What was Danxia's meaning in burning the wooden Buddha?" The Master said, "When it is cold, burn a fire to warm oneself." [The monk] said, "What was Cuiwei's meaning in welcoming the arhats?" The Master said, "It is a spring of a different house."
22.38
The Upādhyāya of Mount Yuelu in Changsha. The Master went up to the hall, and after a good while he said to the assembly, "Vairocana in the past, Yuelu today. Take care." [A monk] asked, "What is the phrase beyond sound and form?" The Master said, "Apes cry, birds call." [The monk] asked, "Whose song does the Master sing? Whose tradition of the school do you inherit?" The Master said, "The five notes and the six temperaments." [The monk] asked, "I invite the Master to hold forth on the tongue-cutting phrase." The Master said, "The sun can heat; the moon can cool."
22.39
Chan Master Dehai of Deshan in Langzhou. A monk asked, "At the assembly on Vulture Peak, who was able to hear?" The Master said, "The ācārya was able to hear." [The monk] said, "I do not know what was spoken at Vulture Peak." The Master said, "It is just the ācārya's understanding." [The monk] asked, "What is the phrase that encompasses heaven and covers earth?" The Master said, "A thousand worlds tremble and shake." [The monk] asked, "By what is the vehicle of the school from of old verified?" The Master said, "Setting aside from of old, how do you verify it right now?" [The monk] said, "The entire assembly sees it." The Master said, "Your words have fallen into error." [The monk] asked, "What is the meaning of the ancestral teacher's coming from the west?" The Master said, "Tear apart."
22.40
The Upādhyāya of Later Zhaojing in Quanzhou. [A monk] asked, "I invite the Master to discuss the final phrase." The Master said, "People in the dust age of themselves; the moon on the edge of heaven is constantly bright." [The monk] asked, "What is the upādhyāya's house style?" The Master said, "A bottle and a bowl—everywhere is my livelihood." [The monk] asked, "What is the great meaning of the Buddha Dharma?" The Master said, "Bustling and hurried: morning rooster, evening bell."
22.41
Chan Master Jian of Mount Liang in Langzhou. The Master asked a newly arrived monk, "Where have you come from?" [The monk] said, "From Yaoshan." The Master said, "Did you bring the medicine with you?" The monk said, "The upādhyāya dwelling on the mountain makes no mistake."
22.42
Chan Master Cheng of Jianshan in Gao'an County, Hongzhou. On the day of opening the hall, a monk asked, "The regional governor invites your instruction; how does the upādhyāya hold forth on the school's teaching?" The Master said, "Do you still hear it?" The monk said, "If that is so, then the great assembly has something to rely on." The Master said, "Still you do not hear." [The monk] asked, "What is the sword of the Dharma King?" The Master said, "What a pity!" [The monk] said, "What is the sword of the human king?" The Master said, "Dust buries the shoes beneath the bed; wind stirs the kerchief on the rack." [The monk] asked, "The teachings of the Buddha's lifetime guide the present day; I do not know how the ancestors and patriarchs instruct people." The Master said, "Someone has already asked about the teachings of the Buddha's lifetime." [The monk] said, "How does the upādhyāya instruct people?" The Master said, "Sorrowful is the red amaranth before the courtyard: year after year producing leaves, never bearing flowers." [The monk] asked, "The old year has departed, and the new year has arrived. Is there anyone who does not receive the year?" The Master said, "How?" The monk said, "If that is so, then they do not receive the year." The Master said, "Above the city walls the new year's horn has sounded; before the window the old year's lamp still burns." The monk said, "What is the old year's lamp?" The Master said, "The thirtieth day of the twelfth month."
22.43
Great Master Fabao, Qiwen of Mount Kang in Fuzhou. When he first opened the hall, a monk asked, "Since the King of Majestic Voice, there has been successive transmission. I do not know whose Dharma this assembly of the Master inherits." The Master said, "Xianggu raises his hand; Longxi nods his head." [The monk] asked, "Complete brightness, profound and still, is not the Master's teaching; why is the student yet unenlightened to the foundation?" The Master said, "Have you distinguished it yet?" The monk said, "If that is so, then the conscious nature has no root." The Master said, "Scratching an itch from outside the boot."
22.44
Great Master Huilun of Yanshou Temple in Tanzhou. A monk asked, "How is it before the precious sword is drawn from its scabbard?" The Master said, "Not outside." [The monk] said, "How is it after it is drawn from the scabbard?" The Master said, "Not inside." [The monk] asked, "What is the single color?" The Master said, "Blue, yellow, red, white." [The monk] said, "A very fine single color!" The Master said, "Supposing there were no one, here is one or a half."
22.45
Chan Master Chen of Ximing Monastery in Quanzhou. A monk asked, "What is the upādhyāya's house style?" The Master said, "Bamboo chopsticks, earthenware bowl." The monk asked, "If an honoured guest should suddenly arrive, how would you entertain him?" The Master said, "Yellow pickled greens and stored-granary rice." [The monk] asked, "What is the meaning of the Ancestral Master's coming from the West?" The Master said, "Go and ask the exposed pillar and see."
22.46
Dharma heir of Chan Master Keguan of the former Jinlun on the Southern Peak.
22.47
The later Upādhyāya Jinlun of the Southern Peak. A monk asked, "What is Jinlun's first phrase?" The Master said, "Dull fellow." [The monk] asked, "What is Jinlun's single arrow?" The Master said, "It has passed." [The monk] asked, "When an arrow is fired in an encounter, who can face it?" The Master said, "Fallen!"
22.48
Dharma heir of Chan Master Daoshan Pu of the former Shuilong in Quanzhou.
22.49
Chan Master Qinghuo of Baofu Monastery in Zhangzhou was a native of Yongtai in Fuzhou. When young he was sharp and intelligent. He paid homage to National Preceptor Xingsheng of Mount Gushan, shaved his head, and received the full precepts. At first he visited Master of the Hermitage Qiru of Mount Dazhang (his words appear in full in the section on Master Qiru). Later he visited Shuilong. One day Shuilong asked him, "Ācārya Huo, what venerable elders have you visited, and have you awakened yet?" [Qinghuo] said, "Qinghuo once visited Dazhang and found a place of faith." Thereupon Shuilong ascended the hall, assembled the congregation, and called out, "We invite Ācārya Huo to step forth before the assembly, burn incense, and speak of his awakening; this old monk will confirm it for you." The Master then took up the incense and said, "The incense is already taken up; awakening is just non-awakening." Shuilong was greatly pleased and gave him his approval. Ascending the hall, [the Master] addressed the assembly, saying, "Today this mountain monk will compose a matching verse for everyone: let those who match it remain silent, and those who do not match it speak." After a short while, he added, "Whether matching or not matching, it is right at this very moment. This mountain monk has a few things to attend to. Take care." A monk asked, "When a family is poor and suffers a robbery, how is it?" The Master said, "They cannot take everything completely." [The monk] said, "Why can they not take everything completely?" The Master said, "The robber is a family relative." [The monk] said, "Since he is a family relative, why has he turned into a family thief?" The Master said, "When there is no response within, nothing can be done from without." [The monk] said, "If he is suddenly caught and defeated, to whom does the credit belong?" The Master said, "No reward has ever been heard of." [The monk] said, "In that case, it is labor without merit." The Master said, "Merit is not absent, but having succeeded, one does not dwell in it." [The monk] said, "Since it is accomplished merit, why does one not dwell in it?" The Master said, "Have you not heard it said: 'Universal peace was originally brought about by the general, but the general is not permitted to see universal peace'?" [The monk] asked, "What is the meaning of coming from the West?" The Master said, "The barbarian weeps; the Han man grieves." When the Master was about to pass away, he left the assembly, intending to enter the mountains to await extinction. Crossing the stone bridge over Ningxi, he left behind this gāthā:
22.50
"Let worldly people cease saying the road is hard to travel; / The birds' path and the sheep's intestines are but inches apart. / Take care, water by the banks of the Ningxi: / You return to the blue sea; I return to the mountain."
22.51
He went directly to Guihu and erected a hermitage. Before long, he said to his disciples, "After my extinction, give my remains to the insects and ants; do not build a tomb or stupa." Having finished speaking, he secretly went into Mount Hutou, sat on a boulder, and solemnly passed away forever. His disciple Jieyin entered the mountains searching for him and found him. Obeying his dying command, he delayed for seven days, yet ultimately no insects or ants attacked or consumed him. Thereupon they performed the cremation (jhāpita) on the spot and scattered [the ashes] in the woods and wilds. Today his portrait hall remains at the Pure Land Cloister of Kaiyuan Monastery in Quanzhou.
22.52
Dharma heir of Chan Master Wenyan of Mount Yunmen in the former Shaozhou.
22.53
Upādhyāya Baiyun Xiang of Shaozhou, Master Shixing. At first he resided at Ciguang Cloister. The ruler of Guangzhou, Liu, summoned him to his mansion to preach the Dharma. At that time a monk asked, "The flower of enlightenment has just blossomed, rightly meeting an era of brilliance. Without obscuring the tradition of the school, I beg the master for skillful means." The Master said, "My king has an order." [The monk] asked, "Are the meaning of the teachings and the meaning of the ancestral masters the same or different?" The Master said, "Not different." [The monk] said, "In that case, they are the same." The Master said, "No harm in taking it that way." [The monk] asked, "Before the Buddhas appeared in the world, they pervaded the great chiliocosm; how is it with Baiyun's single assembly?" The Master said, "How many people have been deceived?" [The monk] said, "If so, what do the four assemblies rely on?" The Master said, "No relation." [The monk] asked, "'Mind itself is Buddha' is an instructive phrase. Without touching upon former words, how do you give instruction?" The Master said, "Setting aside east and west, what about south and north?" [The monk] asked, "What is the upādhyāya's house style?" The Master said, "Beyond the stone bridge there is; on this side there is not. Do you understand?" The monk said, "I do not understand." The Master said, "Just recite the chant of Duke Ding for a while." [The monk] asked, "When the robe reached the Sixth Ancestor, why was it not transmitted?" The Master said, "The seas are tranquil, the rivers are clear." [The monk] asked, "What is the upādhyāya's way of receiving people?" The Master said, "Tomorrow morning I will present it again for the King of Chu to see." [The monk] asked, "How is the ancestral vehicle brought forth and propagated?" The Master said, "Today I have not yet had tea." The Master ascended the hall and addressed the assembly, saying, "Do you all understand? Just understand it at the street corners and market ends, among butchers, executioners, and the cauldron waters of hell. If you understand it in this way, you are fit to be a teacher and craftsman to others. But if you look toward the gate of patched-robe monks, it is as far apart as heaven and earth. There is yet another sort: they merely make good people of themselves upon the long interconnected meditation benches. Tell me, of these two kinds of people, which one has the advantage? Nothing more; take care." The Master asked a monk, "Where do you come from?" [The monk] said, "I come from Yunmen." The Master said, "How many water buffaloes are in there?" [The monk] said, "One or two." The Master said, "Good water buffaloes." The Master asked a monk, "Without destroying conventional designations, how do you speak of the true mark?" The monk said, "This is a chair." The Master waved his hand and said, "Bring the shoe-bag." The monk had no reply. (When Upādhyāya Yunmen heard of this, he said, "Only he could manage that!") When the Master was about to manifest extinction, he addressed the assembly, saying, "Although I have held up the seal of the ancestral masters, I have not exhausted what is within it. Virtuous ones, tell me, what is the matter within it? Could it be boundless, middle, inside, and outside, or not? If you understand it thus, then the great earth is like spreading sand. Hereafter we shall meet in another realm." Having finished speaking, he entered quiescence.
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- 景德傳燈錄 — Classical Chinese