景德傳燈錄 23
English (machine translation) 23
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23.1
Under the Seventh Generation of Chan Master Xingsi of Mount Qingyuan in Jizhou
Thirty-six dharma heirs of Chan Master Wenyan of Mount Yunmen in Shaozhou:
Chan Master Qirou of Bore in Nanyue
Chan Master Faji of Huangbo in Junzhou
Great Master Shouchu of Dongshan in Xiangzhou
Upādhyāya Yao of Kangguo in Xinzhou
Chan Master Feng of Gushan in Tanzhou
Chan Master Kuangguo of Luohan in Yingzhou
Upādhyāya Lin of Cangxi in Langzhou
Chan Master Qingbing of Dongshan in Junzhou
Upādhyāya Ji of Beichan in Qizhou
Chan Master Daoqian of Letan in Hongzhou
Chan Master Yongping of South Tianwang in Luzhou
Chan Master Lang of Yong'an in Hunan
Upādhyāya Tanming of Hunan
Chan Master Ming of Qingliang in Jinling
Chan Master Shen of Fengxian in Jinling
Upādhyāya Cheng of Qingcheng in Xichuan
Chan Master Zhen of Miaosheng in Lufu
Upādhyāya Feng of Putong in Xingyuan
Upādhyāya Dengfeng of Shaozhou
Upādhyāya Yuan of Dafan in Shaozhou
Chan Master Yuanguang of Yaoshan in Lizhou
Chan Master Yunzhen of Ehu in Xinzhou
Chan Master Qingyao of Kaixian in Mount Lu
Chan Master Qinghai of Fengguo in Xiangzhou
Upādhyāya Ciguang of Shaozhou
Chan Master Shimis of Bao'an in Tanzhou (The above twenty-six persons appear in the records.)
Chan Master Rong of Mount Yunju in Hongzhou
Chan Master Shouxian of Dasheng Temple in Hengzhou
Chan Master Hui of North Tianwang in Luzhou
Chan Master Hongyi of Mount Bajiao in Yingzhou
Chan Master Guang of Fuhua Monastery in Meizhou
Chan Master Guangci of East Tianwang in Luzhou
Chan Master Qin of Xichan in Xinzhou
Chan Master Zhen of Qingyun in Jiangzhou
Chan Master Lin of Dongshan in Junzhou
Great Master Huizhen of Shuangfeng in Shaozhou (The above ten persons have no encounter dialogues and are not recorded.)
One dharma heir of Chan Master Yong of Mount Shuangquan in Suizhou:
Upādhyāya Datong of Guangzhou (One person has no encounter dialogues and is not recorded.)
Two dharma heirs of Chan Master Shiyan of Ruiyan in Taizhou:
Upādhyāya Henglong of Nanyue
Chan Master Shenlu of Ruifeng Monastery in Wenzhou (The above two persons appear in the records.)
Five dharma heirs of Chan Master Yan of Xuanquan in Huaizhou:
Great Master Huiji of Huanglong in Ezhou
Upādhyāya Baigu of the Western Capital Luoyang
Upādhyāya Helong of Chizhou
Upādhyāya of Xuanquan the Second Generation in Huaizhou
Chan Master Xuanmi of Miaosheng in Lufu (The above five persons appear in the records.)
Nineteen dharma heirs of Chan Master Daoxian of Luoshan in Fuzhou:
Chan Master Yinwei of Daning in Hongzhou
Chan Master Deqian of Mingzhao in Wuzhou
Chan Master Fan of Huaguang in Hengzhou
Chan Master Shaozi of Luoshan in Fuzhou
Chan Master Hui of Xichan
Chan Master Lingyan of Baiyun in Jianzhou
Chan Master Yizheng of Tianzhu in Qianzhou
Chan Master Weikuang of Qingping in Jizhou
Upādhyāya Yizhao of Jinzhu in Wuzhou
Upādhyāya Gushan of Tanzhou
Chan Master Congsheng of Mount Daowu in Hunan
Chan Master Yiyin of Luoshan in Fuzhou
Upādhyāya Lingyan of Guanzhou
Upādhyāya Kuangshan of Jizhou
Chan Master Chongman of Xingsheng in Fuzhou
Chan Master Qingjin of Baoying in Tanzhou (The above sixteen persons appear in the records.)
Chan Master Yanhui of Mianzhu County in Hanzhou
Chan Master Jian of Mount Longhui in Tanzhou
Chan Master Mu of Anzhou (The above three persons have no encounter dialogues and are not recorded.)
Thirteen dharma heirs of Chan Master Zhiyuan of Mount Baizhao in Anzhou:
Chan Master Zhihong of Mount Dalong in Langzhou
Chan Master Xing'ai of Mount Baima in Xiangzhou
Chan Master Xingchong of Mount Dayang in Yingzhou
Chan Master Huaichu of Mount Baizhao in Anzhou
Chan Master Qingjiao of Mount Sizushang in Qizhou
Chan Master Zhicao of Mount Sanjiao in Qizhou
Chan Master Puxing of Xingjiao in Jinzhou
Chan Master Zhenjian of Mount Sanjiao in Qizhou (The above eight persons appear in the records.)
Upādhyāya of Mount Xingyang in Yingzhou
Chan Master Xuanxie of Dongchan in Chenzhou
Chan Master Hyeun of the Kingdom of Silla
Chan Master Xuan'e of Huiri Monastery in Anzhou
Chan Master Yanbin of Daqin Temple in Jingzhao (The above five persons have no encounter dialogues and are not recorded.)
Two dharma heirs of Upādhyāya Tengxia of Tanzhou:
Upādhyāya of Yaoshan the Seventh Generation in Lizhou (One person appears in the records.)
Upādhyāya of Mount Yunggai in Tanzhou (One person has no encounter dialogues and is not recorded.)
One dharma heir of Chan Master Tong'an Changcha of Mount Fenglou in Hongzhou:
Chan Master Lianggong of Mount Yang in Yuanzhou (One person has no encounter dialogues and is not recorded.)
Five dharma heirs of Chan Master Wuyin of Heshan in Jizhou:
Chan Master Huidu of Yong'an in Mount Lu
Chan Master Yichong of Caoshan in Fuzhou
Chan Master Qiyun of Heshan in Jizhou
Upādhyāya Baofu of Zhangzhou
Chan Master Shiyin of Cuiyan in Hongzhou (The above five persons have no encounter dialogues and are not recorded.)
Three dharma heirs of Upādhyāya Jing of Mount Yunggai in Tanzhou:
Chan Master Cang of Nantai in Hengyue
Chan Master Congshi of Tanjiazhi in Youzhou
Chan Master Zhengjue of Mount Yunggai in Tanzhou (Three persons appear in the records.)
Two dharma heirs of Chan Master Danquan of Guiji Temple in Mount Lu:
Upādhyāya Yun of Huanglong in Ezhou
Upādhyāya Boshan of Shouzhou (The above two persons have no encounter dialogues and are not recorded.)
Two dharma heirs of Chan Master Huaiyun of Guizong in Mount Lu:
Chan Master Hongzhang of Guizong the Fourth Generation (One person appears in the records.)
Chan Master Yanmi of Guizong Temple (One person has no encounter dialogues and is not recorded.)
One dharma heir of Chan Master Zhang of Mount Ji in Chizhou:
Chan Master Daoqian of Mount Shuangquan in Suizhou (One person appears in the records.)
Five dharma heirs of Chan Master Huaiyue of Mount Yunju in Hongzhou:
Chan Master Lingchong of Fenghua Monastery in Yangzhou
Chan Master Zhongyan of Yaoshan in Lizhou
Upādhyāya Longquan of Zizhou (The above three persons appear in the records.)
Upādhyāya Zhuyuan of Mount Yunju
Upādhyāya Zhuman of Mount Yunju (The above two persons have no encounter dialogues and are not recorded.)
One dharma heir of Chan Master Guanghui of Mount Heyu in Fuzhou:
Chan Master Fu of Mount Heyu (One person has no encounter dialogues and is not recorded.)
Two dharma heirs of Chan Master Daoyan of Dongshan in Junzhou:
Chan Master Qing of Shanglan in Junzhou (One person appears in the records.)
Chan Master Min the Fifth Generation of Dongshan (One person has no encounter dialogues and is not recorded.)
Two dharma heirs of Great Master Congzhi of Jinfeng in Fuzhou:
Chan Master Shenjiang of Daning in Hongzhou
Chan Master Yan of Yaoshan in Lizhou (The above two persons have no encounter dialogues and are not recorded.)
Six dharma heirs of Chan Master Chuzhen of Mount Luming in Xiangzhou:
Upādhyāya Chongzhen of Yizhou
Upādhyāya Tan the Second Generation of Mount Luming
Great Master Zhijing of Guyin in Xiangzhou
Chan Master Xingyin of Foshouyan in Mount Lu (The above four persons appear in the records.)
Chan Master Ming of Mount Lingxi in Xiangzhou
Sthavira Zhen of Da'an Temple in Hongzhou (The above two persons have no encounter dialogues and are not recorded.)
Three dharma heirs of Chan Master Huixia of Caoshan in Fuzhou:
Upādhyāya Dongting of Jiazhou (One person appears in the records.)
Great Master Zhenghui of Huayan in Xiongzhou
Sthavira Jian of Zhaoqing Monastery in Quanzhou (The above two persons have no encounter dialogues and are not recorded.)
One dharma heir of Chan Master Fayi of Cao'an in Huazhou:
Chan Master Huizhong of Guiyang in Quanzhou (One person appears in the records.)
One dharma heir of Chan Master Cangyu of Baoci in Tanzhou:
Upādhyāya Cun of Shengxing Temple in Yizhou (One person has no encounter dialogues and is not recorded.)
Six dharma heirs of Chan Master Shenzhe of Mount Hanzhu in Xiangzhou:
Upādhyāya Longxueshan of Yangzhou
Upādhyāya Dashengshan of Tangzhou
Great Master Guixiao of Yanqing in Xiangzhou
Upādhyāya Zhen of Mount Hanzhu in Xiangzhou (The above four persons appear in the records.)
Chan Master Zhang of Mount Hanzhu
Upādhyāya Yan the Second Generation of Mount Hanzhu (The above two persons have no encounter dialogues and are not recorded.)
Three dharma heirs of Great Master Kuangyi of Ziling in Fengxiang Prefecture:
Chan Master Daoyin of Guangfu in Bingzhou
Chan Master Wei the Second Generation of Ziling
Upādhyāya Dalang of Xingyuan Prefecture (The above three persons appear in the records.)
Two dharma heirs of Chan Master Wei of Tong'an in Hongzhou:
Upādhyāya Shijing of Chenzhou (One person appears in the records.)
Upādhyāya Zhi of Middle Tong'an (One person has no encounter dialogues and is not recorded.)
One dharma heir of Chan Master Xian of Mount Shimen in Xiangzhou:
Chan Master Huiche the Second Generation of Mount Shimen (One person appears in the records.)
Three dharma heirs of Upādhyāya Yi of Guangde in Xiangzhou:
Upādhyāya Yan the Second Generation of Guangde in Xiangzhou (One person appears in the records.)
Upādhyāya Shangquan of Jingzhou
Upādhyāya Zhou of Guangde (The above two persons have no encounter dialogues and are not recorded.)
One dharma heir of Upādhyāya Xiangcheng of Jingzhao:
Upādhyāya Luowen of Dengzhou (One person has no encounter dialogues and is not recorded.)
One dharma heir of Chan Master Youzhang of Ruilong Monastery in Hangzhou:
Chan Master Deyan of Xichuan (One person has no encounter dialogues and is not recorded.)
Eight dharma heirs of Chan Master Shouchéng of Huguo in Suizhou:
Great Master Shouqin of Zhimén in Suizhou
Great Master Zhiyuan the Second Generation of Huguo
Upādhyāya Neng of Mount Da'an in Anzhou
Chan Master Si of Jianfu Monastery in Yingzhou
Upādhyāya Yanshou of Tanzhou
Great Master Zhilang the Third Generation of Huguo (The above six persons appear in the records.)
Upādhyāya Qiong of Xianglufeng in Shuzhou
Upādhyāya Man of Mount Panlong in Jingzhao (The above two persons have no encounter dialogues and are not recorded.)
Two dharma heirs of Chan Master Guiren of Lingquan in the Western Capital Luoyang:
Upādhyāya Zun of Shimen Temple in Xiangzhou
Upādhyāya Jian of Mount Dayang in Yingzhou (The above two persons have no encounter dialogues and are not recorded.)
One dharma heir of Chan Master Shanjing of Yong'an Monastery in Jingzhao:
Upādhyāya of Mount Daming (One person has no encounter dialogues and is not recorded.)
Three dharma heirs of Chan Master Yanbin of Mount Wuya in Qizhou:
Chan Master Xinggu of Mount Da'an in Anzhou
Chan Master Xinglang of Mount Wuya in Qizhou (The above two persons appear in the records.)
Chan Master Chang of Mount Lu in Guozhou (One person has no encounter dialogues and is not recorded.)
Seven dharma heirs of Upādhyāya Qingfeng of Fengxiang Prefecture:
Upādhyāya Lingkan of Xichuan
Chan Master Duanji of Mount Zige in Jingzhao
Chan Master Huaihua the Mountain-Founder of Fangzhou
Upādhyāya Chuanfa of Youzhou
Chan Master Guixin of Jingzhong in Yizhou
Chan Master Qingmian the Second Generation of Qingfeng (The above six persons appear in the records.)
Chan Master Man of Mount Changping in Fengxiang Prefecture (One person has no encounter dialogues and is not recorded.)
One dharma heir of Upādhyāya Bai of Dayan in Yangzhou:
Upādhyāya Biyun of Qiongzhou (One person has no encounter dialogues and is not recorded.)
23.2
Under the Seventh Generation of Chan Master Xingsi of Mount Qingyuan in Jizhou
23.3
Dharma Heirs of Chan Master Wenyan of Mount Yunmen in Shaozhou
23.4
Chan Master Qirou of Bore Temple in Nanyue. A monk asked, "In the Western Heavens (India), the wax figure of a person is used as verification. How is it in this land?"
The Master said, "A Silla person's straw sandals."
[The monk] asked, "What is the principle to which the thousand sages equally return?"
The Master said, "Before attaining the realm of suffering and emptiness, there is no one who does not sigh in lamentation."
The Master ascended the hall. Hearing the clapper sound three times, the great assembly had just gathered. Thereupon the Master presented a verse, saying:
23.5
"Splendid are the three strikes of the clapper,
All the virtuous ones come together to inquire.
Since you already know well how to distinguish the proper season,
Now I shall not repeat it again and again."
23.6
The Master next resided at Yanshou in Jingnan. Later, he resided at Guangjiao Monastery in Jingzhao, where he manifested extinction.
23.7
Chan Master Faji of Mount Huangbo in Junzhou. A monk asked, "What is the house style of the upādhyāya?"
The Master said, "Serving as a model for the people of the world."
The Master ascended the hall and instructed the assembly, saying, "Space is born within great enlightenment like a bubble arising on the ocean. Each and every person has nothing the matter."
He ascended the hall again, paused for a good while, and said, "If you recognize the curtain of Huangbo, your life's traveling to study is finished. Take care!"
23.8
Great Master Chonghui Shouchu of Dongshan in Xiangzhou initially studied under Yunmen. Yunmen asked, “Where did you leave recently?”
The master said, “Zhadu.”
Yunmen said, “Where did you spend the summer retreat?”
The master said, “Baoci in Hunan.”
Yunmen said, “When did you leave there?”
The master said, “The twenty-fifth day of the eighth month.”
Yunmen said, “I give you thirty blows of the staff [to reflect upon].”
The next day the master went back to inquire [of him], saying, “Yesterday I received the upādhyāya’s thirty blows of the staff, but I do not know where my fault lay.”
Yunmen said, “Rice bag! Jiangxi and Hunan were just like that!”
At these words the master had a great awakening. He then said, “From this day forward, I will go to a crossroads; I will not store a single grain of rice, nor plant a single stalk of vegetables. I will receive those coming and going from the ten directions, one by one, and make them take off their greasy caps and cast off their foul-smelling hemp robes, making them completely unbound, clear-eyed patch-robed monks! Would that not be delightful?”
Yunmen said, “Rice bag! Your body is as big as a coconut, yet you open such a huge mouth!”
After the master took up residence [as abbot], a monk asked, “How is it when one travels the distant road?”
The master said, “When the sky is clear you are unwilling to go; you just wait until the rain pours down on your head.”
[The monk] asked, “What about the sages?”
The master said, “Entering the mud and entering the water.”
[A monk] asked, “When the mind has not yet arisen, where are phenomena?”
The master said, “When the wind blows and the lotus leaves move, there are definitely fish swimming.”
[A monk] asked, “The master has mounted the lion seat; please, master, chant the sentiments of the Way.”
The master said, “When it is dry and sunny, opening a water channel; when there is nothing to do, establishing a government bureau.”
[The monk] said, “Then I thank the master for your pointing out.”
The master said, “The old woman selling shoes has trembling feet.”
[A monk] asked, “What are the Three Jewels?”
The master said, “They cannot be settled by discussion.”
[A monk] asked, “What is the seamless stūpa?”
The master said, “The stone lion at the crossroads.”
[A monk] asked, “What is the Dharma that avoids birth and death?”
The master said, “See it and do not grasp it; ponder it for three years.”
[A monk] asked, “Leaving aside mind, intellect, and consciousness, please give a phrase, master.”
The master said, “A Daoist priest wearing yellow sits inside an earthen jar.”
[A monk] asked, “Seeing you at an improper time, please give a phrase, master.”
The master said, “Everywhere, how do they bring it up?”
[The monk] said, “They bring it up according to what is presently fixed.”
The master said, “I give you thirty blows of the staff.”
[The monk] said, “Where is the fault?”
The master said, “An offense is not punished twice.”
[A monk] asked, “How is it before the lotus flower emerges from the water?”
The master said, “The peak of Mount Chu is turned upside down.”
[The monk] said, “How is it after it emerges from the water?”
The master said, “The Han River flows straight to the east.”
[A monk] asked, “What is the sword that cuts a blowing hair?”
The master said, “A guest nun from Jinzhou.”
[A monk] asked, “How is it when the cart stops but the ox does not stop?”
The master said, “What use is the cart driver?”
[A monk] asked, “What is the matter that pertains to a patch-robed monk?”
The master said, “The peak of Mount Chu amidst the clouds is sure to have much wind and rain.”
[A monk] asked, “How is it when the sea dries up and the person dies?”
The master said, “Rare to attain.”
[The monk] said, “How is it when one goes on just like that?”
The master said, “Clouds are in the blue sky; water is in the pitcher.”
[A monk] asked, “When both existence and non-existence are extinguished, and both provisional and ultimate are forgotten, how is it ultimately?”
The master said, “The peak of Mount Chu is turned upside down.”
[The monk] said, “Do you still permit the student to comprehend it?”
The master said, “There are also skillful means.”
[The monk] said, “Please, master, [give] a skillful means.”
The master said, “A thousand miles, ten thousand miles.”
[A monk] asked, “How was it before Niutou met the Fourth Patriarch?”
The master said, “A staff of staff-wood.”
[The monk] said, “How was it after meeting him?”
The master said, “Dou the Eighth’s cloth robe.”
[A monk] asked, “What is Buddha?”
The master said, “Clearly true and accurate.”
[A monk] asked, “When all conditions are at rest, what is the meaning?”
The master said, “The stone man inside the jar sells date cakes.”
[A monk] asked, “What is Dongshan’s sword?”
The master said, “What?”
The monk said, “The student wishes to know.”
The master said, “Sinful error!”
[A monk] asked, “When heaven and earth are paid no heed, and the universe is left without mind, the student is just like this; what about you, master?”
The master said, “Fog rises at the Xianshan Pavilion; the rapid shallows do not keep the boat.”
[A monk] asked, “The great assembly has gathered like clouds. Please, master, grasp the pivotal essence and briefly bring forth the main outline.”
The master said, “Floating foam on the water displays five colors; toads at the bottom of the sea croak at the bright moon.”
[A monk] asked, “Just at such a time, where are Mañjuśrī and Samantabhadra?”
The master said, “The elder is eighty-one; his tree bears no ears [of fungus].”
[The monk] said, “What is the meaning?”
The master said, “One does not succeed; two is not right.”
23.9
Upādhyāya Yao of Kangguo in Xinzhou. A monk asked, “What matter did Mañjuśrī and Vimalakīrti discuss with each other?”
The master said, “Only when you understand it behind the skull will you get it.”
[The monk] said, “An ancient said: ‘Apprehend it within the skull’—how is that?”
The master said, “Can you still apprehend it?”
[The monk] said, “Then this stranger has encountered the master!”
The master said, “Better not tell lies.”
23.10
Chan Master Feng of Gushan in Tanzhou (who also resided at Putong Cloister in Xingyuan Prefecture). A monk asked, “Whose song does the master sing? Whose tradition of the school do you succeed?”
The master said, “Plum blossoms bloom on the snowy peak; the old monk in the cloudy cave is startled.”
The master went up to the hall and instructed the assembly, saying, “A swift horse is outstanding before the spur; the wanderer carries [a talisman] suspended behind his elbow. Since you have studied with a guest beyond the clouds, test it out for this old monk to see.”
Just as a monk stepped forward, the master struck him and said, “Why didn’t you stick your head out earlier?”
23.11
Chan Master Kuangjie of Luohan in Yingzhou. A monk asked, “What is the sword that cuts a blowing hair?”
The master said, “Finished.”
[A monk] asked, “A hundred years after the upādhyāya has passed away, if suddenly someone asks where the upādhyāya has gone, how should one respond?”
The master said, “Later on, when encountering an adept, bring it up clearly.”
[The monk] said, “Who is one who knows the tune?”
The master said, “One who knows the tune would not ask like that.”
[A monk] asked, “What is the realm of Luohan?”
The master said, “The ancient appearance of pines and junipers.”
[A monk] asked, “How is it when one chisels a hole in the wall to steal light?”
The master said, “Wrong.”
[The monk] said, “What can be done about an earnest will and a focused mind?”
The master said, “Wrong, wrong.”
23.12
Upādhyāya Lin of Cangxi in Langzhou. A monk asked, “What is the realm of Cangxi?”
The master said, “The water in front is flowing straight to the east.”
[A monk] asked, “What is the house style of Cangxi?”
The master said, “Enter and you will immediately see.”
[A monk] asked, “‘These phenomena abide in their phenomenal position; the worldly characteristics are constantly abiding.’ Where did Upādhyāya Yunmen go?”
The master said, “Do you see?”
[The monk] said, “Wrong.”
The master said, “Wrong, wrong.”
[A monk] asked, “What is the meaning of the [Patriarch's] coming from the West?”
The master said, “Not wrong.”
On an occasion, the master composed a verse:
23.13
“Heaven and earth point out the path ahead; / people of the world, do not stubbornly shift it. / If within this you give rise to interpretations, / it is adding eyebrows above eyebrows.”
23.14
Chan Master Qingbing, eighth-generation abbot of Puli Cloister on Mount Dong in Junzhou, was a native of Xianyou in Quanzhou, with the family name Li. In his youth, he took Hongmi of Zhongfeng Cloister as his master. At the age of sixteen, he received the precepts at Taiping Temple in Fuzhou. Initially, he went to Nanyue to study with the ascetic Weijin, but had not yet dipped his fingers in the broth. Upon arriving in Shaoyang, he returned from paying homage to the Patriarch’s stūpa and visited Yunmen. Yunmen asked, “Where did you leave today?”
[Qingbing] said, “Huilin.”
Yunmen held up his staff and said, “Great Master Huilin goes thus; do you see?”
[Qingbing] said, “I deeply take in this question.”
Yunmen looked around to those beside him and merely smiled faintly. From this, the master entered the room and was certified in his awakening.
He then went to Jinling. The ruler of the state, of the Li family, invited him to dwell at Guangmu. Before long, he was ordered to enter Chengxin Hall to compile the essential sayings of the various quarters. After ten years, he was welcomed to reside at Mount Dong.
On the day of opening the hall, the karmadāna struck the gavel and said, “Dragons and elephants at the Dharma assembly, behold the primary meaning!”
The master said, “A very good piece of news; I only fear you will misunderstand it.”
A monk asked, “The master himself sings the tune of Yunmen; what about the matter of Xinfeng today?”
The master said, “It also must be spoken.”
23.15
Upādhyāya Ji of Beichan in Qizhou, Great Master Wutong. The master asked a monk, “Where did you come from?”
[The monk] said, “I came from Huangzhou.”
The master said, “At what cloister were you?”
[The monk] said, “Zifu.”
The master said, “With what do you provide blessings (zifu)?”
[The monk] said, “A double gong’an.”
The master said, “What can be done about it being in Beichan’s hands?”
[The monk] said, “Since it is in your hands, take it back.”
The master then struck him.
23.16
Chan Master Daoqian of Letan in Hongzhou. A monk asked, “What is the house style of Letan?”
The master said, “How many days have you been here, ācārya?”
[A monk] asked, “As long as there is a minute speck, it is dust. How is it when there is none?”
The master covered both eyes with his hands.
[A monk] asked, “When it is brought up directly facing the sun, who is the hearer?”
The master said, “This old monk does not suffer from deafness.”
23.17
Chan Master Yongping of Nantianwang in Luzhou. A monk asked, “What is the meaning of the [Patriarch's] coming from the West?”
The master said, “Not scattering sand.”
[A monk] asked, “What is the realm of Nantianwang?”
The master said, “Look as you please.”
[The monk] said, “What about the person in the realm?”
The master said, “Just take in the previous words.”
[A monk] asked, “Having fought long on the battlefield, why has no merit or fame been achieved?”
The master said, “Just because of sleeping in frost and lying deep in snow.”
[The monk] said, “Then one should cease weapons and return to the imperial court with bound hands.”
The master said, “The commander has not yet arrived to give you orders.”
23.18
Chan Master Lang of Yong’an in Chaonan. A monk asked, “What is the house style of Dongyang?”
The master said, “Enter the gate and you will immediately see.”
[The monk] said, “What is entering the gate and immediately seeing?”
The master said, “The guest is a physiognomist.”
[A monk] asked, “What is the supreme discourse?”
The master said, “The suffering of parting from those one loves.”
23.19
Upādhyāya Tanming of Hunan. A monk asked, “What is the realm of Xiangtan?”
The master said, “The mountain connects to the Great Peak; the water meets the Xiao and Xiang rivers.”
[The monk] said, “What about the person in the realm?”
The master said, “One ought to know the time.”
[A monk] asked, “What is the great meaning of the Buddhadharma?”
The master said, “A hundred delusions vainly weary the spirit.”
23.20
Chan Master Ming of Qingliang in Jinling. The ruler of the Southern Jiangnan state invited the master to ascend the hall. The junior elder asked, “All spoken phrases fall completely into skillful means. Not falling into skillful means—please speak quickly, master!”
The master said, “The ruler of the state is present here; I dare not be impolite.”
23.21
Chan Master Shen of Fengxian in Jinling. On the day the ruler of the Southern Jiangnan state invited him to open the hall, he had just ascended the seat when the karmadāna struck the gavel and said, “Dragons and elephants at the Dharma assembly, behold the primary meaning!”
The master then said, “Truly not recognizing it, mortifying people to death!”
At that time, a monk came forward, bowed, and asked, “What is the primary meaning?”
The master said, “Fortunately it was already spoken.”
[The monk] said, “How should one comprehend it?”
The master said, “Quickly make three bows.”
The master also brought it up, saying, “Great assembly, you tell me: upon whose lot does the mortification fall?”
23.22
Upādhyāya Cheng of Mount Damian in Qingcheng, Xichuan. A monk asked, “What is Xianglun Peak?”
The master said, “Soaring straight into the misty vapor.”
[The monk] said, “What about the transcendental matter?”
The master said, “Entering the earth three feet five inches.”
[A monk] asked, “What is the great meaning of the Buddhadharma?”
The master said, “The thumping drum in front of the Xingyi Gate.”
[The monk] said, “The student does not understand.”
The master said, “Three thousand beats in the morning, eight hundred in the evening.”
23.23
Chan Master Zhen of Miaosheng in Lufu. A monk asked, “What is the realm of Miaosheng?”
The master said, “When the dragon canon is opened, the palm leaves are clear.”
[A monk] asked, “Why did the Golden Grain Tathāgata descend instead into Śākyamuni’s assembly?”
The master said, “South of the Fragrant Mountains, north of the Snowy Mountains.”
[The monk] said, “What about the affairs of Jambudvīpa?”
The master said, “The Yellow River’s water is swift; the waves and foam are coarse.”
[A monk] asked, “Leaving aside when mind after mind is extinguished, what is the transcendental road?”
The master said, “A single Ji River runs through Silla.”
[A monk] asked, “Looking afar to Yunmen, crossing north and south, the four directions, above and below—how are these matters?”
The master said, “Today, tomorrow.”
23.24
Upādhyāya Feng of Putong in Xingyuan Prefecture. A monk asked, “How does today’s gathering compare to Vulture Peak?”
The master said, “It shakes heaven and earth.”
[A monk] asked, “What is the realm of Putong?”
The master said, “In the courtyard there is bamboo elegant through the three winter months; inside the room there is no lamp, yet it is bright at midnight.”
23.25
Upādhyāya Jingyuan of Dengfeng in Shaozhou. The master went up to the hall and addressed the assembly, saying, “The ancients said: ‘Mountains, rivers, and the great earth are all true thusness.’ Great assembly, if you attain true thusness, then hide the mountains, rivers, and the great earth! If you do not attain it, you go against the supreme words of those ancient worthies! Anyone in the assembly who can speak, come forth! If you cannot speak, then return each to your hall. Take care!”
A monk asked, “What is the master’s phrase for helping people?”
The master said, “Not exerting effort.”
23.26
Upādhyāya Yuan of Dafan in Shaozhou entered the hall and instructed the assembly, saying: 'Assembly, this is a fine season; you must exert yourselves directly, for time waits for no one. Return each of you to the hall and study your original kalyāṇamitra.' A monk asked, 'The great assembly gathers like clouds; we ask the master to raise and chant [the Dharma].' The master said, 'If you have doubts, please ask.' Because the master saw [the statue of] the holy monk, he then asked a monk, 'How old is this holy monk?' The monk said, 'Just the same age as the upādhyāya.' The master shouted at him and said, 'This is a head-over-heels somersault, not easy to say.'
23.27
Chan Master Yuanguang of Yaoshan in Lizhou. A monk asked, 'The lamp continues on the crags of Yao; which in line is the master?' The master said, 'Whenever they meet, they all say they will leave office; yet when have we seen a single man among the trees?' He asked, 'Does the master also receive one who walks neither water nor land?' The master said, 'Suru suru.' The master asked a newly arrived monk, 'Did you come from the south or the north?' He said, 'I came from the north.' The master said, 'Without falling into words and explanations, speak quickly!' He said, 'I am a man of the Dao from Fujian, and understand the dialect of my home district.' The master said, 'Go join the assembly.' He said, 'Indeed.' The master said, 'You jump about!' and then struck him. He asked, 'What is the meaning of the ancestral master's coming from the west?' The master said, 'What did you say?'
23.28
Chan Master Yunzhen of Mount Ehu in Xinzhou. A monk asked, 'What is the Buddha?' The master said, 'You, ācārya, are not.' The master asked a monk, 'Where did you leave recently?' He said, 'The two Zhe [regions].' The master said, 'Did you bring along the hair-severing sword?' The monk spread out both hands. The master said, 'I took you for an immortal of the rotted axe handle, but turns out you are just a gambler.' He asked, 'What is the house style of Ehu?' The master said, 'The guest is the appearance of the host.' [The monk] said, 'In that case, I thank the master for his gracious hospitality.' The master said, 'It is difficult to lower the couch of Chen Fan.'
23.29
Chan Master Qingyao of Kaixian on Mount Lu. A monk asked, 'What is lamp after lamp without cessation?' The master said, 'Green poplars are successively planted.' He said, 'I do not understand.' The master said, 'Chanting an empty name under a rootless tree.' He asked, 'The master himself chants the phrase of Piyun; how are things today at Changqing?' The master said, 'In every house, Avalokiteśvara.' He asked, 'What is the realm of Piyun?' The master said, 'A bottle of clear water placed under the window suffices as a livelihood to pass how many autumns.' He asked, 'What is the realm of Changqing?' The master said, 'The old monk in the hall has hair white as snow.' He said, 'The two realms have the same return; there should be a different principle.' The master said, 'Everywhere it arouses people's doubt.' He asked, 'Who can reach the cold spring in the ancient ravine?' The master said, 'Dry.' He said, 'Then one has reached it!' The master said, 'How deep is it?'
23.30
Chan Master Qinghai of Fengguo in Xiangzhou. A monk asked, ''The lush green bamboo is entirely true suchness.' What is true suchness?' The master said, 'Turning roof tiles into gold: a visitor hears the name but does not see the form.' He said, 'Then I bow in thanks and withdraw.' The master said, 'The delusion of former times still exists today.' He asked, 'An ancient master said: 'Seeing the moon, stop looking at the finger; returning home, cease asking about the road.' What is home?' The master said, 'Try raising the topic and let us see.' He asked, 'If you let it pass, then they speak of east and talk of west; if you do not let it pass, how can one speak?' The master said, 'Two years share the same spring.'
23.31
Upādhyāya Ciguang of Zhaozhou. A monk asked, ''Mind itself is Buddha' is an expression of guiding instruction. Not touching upon past traces, how do you give instruction?' The master said, 'Let east and west be set aside for now; what about the matter of north and south?' He said, 'In that case, I cannot fathom it.' The master said, 'Dragon's head and snake's tail.'
23.32
Chan Master Shimis of Bao'an in Tanzhou. A monk asked, 'How is it when rolling mustard seeds to meet the point of a needle?' The master said, 'Where does it fall?' (Liangshan said, 'It falls into your eye.') He asked, 'How is it when not offending the sharp edge of words?' The master said, 'Tiantai and Nanyue.' He said, 'How is it precisely when it is like that?' The master said, 'Jiangxi and Hunan.'
23.33
Dharma heirs of the former Chan Master Shiyan of Ruiyan in Taizhou
23.34
Upādhyāya Henglong of Nanyue. The King of Chu, surnamed Ma, invited him to reside at Jinlun. A monk asked, 'What is the first phrase of Jinlun?' The master said, 'A dull fellow.' He asked, 'What is the single arrow of Jinlun?' The master said, 'It has passed.' He asked, 'What is the ancestral lamp?' The master said, 'The eight winds cannot blow it out.' He said, 'Then darkness will not arise.' The master said, 'In the bright daylight there are no idle people.'
23.35
Chan Master Shenlu of Ruifeng Cloister on Mount Wenling in Wenzhou was a native of Fuqing in Fuzhou. He left home at Tianzhu Temple in his native district. He attained the Dharma under Ruiyan and served as his attendant for a long time. Later he opened the mountain and founded a cloister, where students gathered around him. The master had a verse that said:
23.36
'Desolately dwelling alone, deep in thought, / Who believes the stringless [lute] sends forth a wondrous sound? / All day long in the Dharma hall, only sitting in quietude, / There is no one else to ask about the original mind.'
23.37
At that time there was Sthavira Pengyan, who followed up on the previous verse and asked, 'What is the original mind?' The master called out, 'Pengyan!' Yan responded. The master said, 'Go make some tea for this old monk.' Thereupon Yan had faith and entered [the Way]. (Pengyan was the Great Master Guangfa; later he succeeded the National Preceptor of Tiantai and resided at Changshou in Suzhou.) The master manifested extinction in the first year of the Taiping Xingguo era, at the age of one hundred and five.
23.38
Dharma heirs of the former Chan Master Xuanquan Yan of Huaizhou
23.39
Chan Master Huiji of Mount Huanglong in Ezhou was a native of Qinghe, surnamed Zhang. During the Tianyou era of the Tang, he traveled and transformed [beings], arriving at this mountain. The military commissioner donated his stipend to build a Dharma hall and memorialized the throne to bestow a purple robe and the title Great Master Chaohui. He broadly opened a Dharma assembly. A monk asked, 'Not asking about matters on the side of the ancestors and Buddhas, what is an ordinary matter?' The master said, 'I have lived on this mountain for fifteen years.' He asked, 'What is the master's house style?' The master said, 'A lapis lazuli alms bowl without a bottom.' He asked, 'What is the sovereign's sword?' The master said, 'It does not harm the myriad kinds [of beings].' He said, 'What about the one who wears it?' The master said, 'Blood spatters the heavens of Brahmā.' He said, 'A fine 'does not harm the myriad kinds'!' The master struck him. He asked, 'When the Buddha was in the world, he taught the Dharma for sentient beings; after the Buddha passed away, has anyone taught the Dharma or not?' The master said, 'Shame on the Buddha.' He asked, ''A hair swallows the vast ocean; a mustard seed contains Mount Sumeru.' This is not the student's fundamental task. What is the student's fundamental task?' The master said, 'Sealing the covered tray and opening it in the marketplace.' He asked, 'Earnest and pressing, I turn to you; please, master, communicate the news.' The master said, 'Fire burns the sash of the skirt—fragrant!' He asked, 'What is a person of great doubt like?' The master said, 'Sitting face-to-face, the bow in the dish falls into the cup.' He said, 'What is a person without doubt like?' The master said, 'Sitting again, the bow in the dish falls into the cup.' He asked, 'How is it when the wind is calm and the waves are still?' The master said, 'At the tip of a hundred-foot pole, a five-ounce weight hangs.' When the master was about to pass away, a monk asked, 'A hundred years from now, who will take away the alms bowl and sack?' The master said, 'Let anyone take them as they will.' He said, 'What about the matter inside?' The master said, 'Only when the seams burst open will you know.' He said, 'What kind of person obtains it?' The master said, 'Wait until the sea swallows thunder; then I will tell you.' Having spoken, he entered quiescence.
23.40
Upādhyāya Baigu of the Western Capital, Luoyang. A monk asked, 'How is it when the Dharma rain moistens everywhere?' The master said, 'One who has the Dao transmits the heavenly throne, not drawing water from the Phoenix Pool.' He asked, 'What about the matter of the three months of the ninety-day retreat?' The master said, 'Not falling into the mechanism of a wax figure.'
23.41
Upādhyāya Helong of Chizhou. A monk asked, 'What is the mind transmitted from ancestor to ancestor?' The master said, 'I enjoin you again and again.' He asked, 'What is the lineage teaching from above?' The master said, 'Can it reach into your mouth, ācārya?' He asked, 'At the essential point, I beg the master to receive me.' The master said, 'It is exceedingly essential.'
23.42
The second-generation Upādhyāya of Xuanquan in Huaizhou. A monk asked, 'How is it when words are exhausted and principles are finished?' The master said, 'If one does not enter into principle, how can it end together?' He asked, 'The wondrously existent dark jewel—how is it obtained?' The master said, 'It is not like a maṇi jewel that lacks shadow and luster; how could a blue-eyed barbarian see it?' He said, 'How is it when one has a mouth but cannot speak?' The master said, 'Three inches [of tongue] cannot match the rhythm of the drum; a mute person understands how to sing the wooden man's song.'
23.43
Chan Master Xuanmi of Miaosheng in Lufu. A monk asked, 'How is it when the four mountains face each other?' The master said, 'The red sun casts no shadow; in the dark earth, no one knows the tone.' He said, 'I do not understand.' The master said, 'The crane penetrates through the cluster of peaks; how can it turn its back or face forward?' He asked, 'How is it when two dragons fight over a pearl?' The master said, 'The strongman has no intention to display his fury, yet the light is submerged.' He asked, ''A single tune of Xuefeng is sung by a thousand people.' When trimming the lamp in the moonlight, which is brightest?' The master said, 'Without sound, the harmony is not unified; how could brightness and darkness contain it?'
23.44
Dharma heirs of the former Chan Master Daoxian of Mount Luoshan in Fuzhou
23.45
Chan Master Yinwei of Daning Cloister in Hongzhou was a native of Xingan in Yuzhang, surnamed Yang. On the night of his birth, a bright light pierced through the room. At the age of seven, he left home under Chan Master Daojian of Shitou Cloister in his native district. At twenty, he received full ordination from Vinaya Master Zhicheng at Kaiyuan Temple. Traveling around to study with Chan masters, he reached Luoshan. Master of the Dharma Jewel [Daoxian] guided him with the essentials of the lion inside the cave and exiting the cave. Through this he awakened, and lingered there for several years. Soon he returned to Jiangbiao. It happened that Li Mengjun, the magistrate of Longquan district, invited him to dwell at the Shishan Bodhimaṇḍa, where he first propagated the lineage teaching. The master entered the hall and addressed the assembly, saying: 'Is there anyone who soars into the sky? Come forth!' When no one in the assembly came forth, the master spoke a verse, saying:
23.46
'Soaring into the sky is precisely the right time; / One must twitch up one's eyebrows. / From this point go beyond the ordinary ranks; / Do not wait until you are a white-haired elder.'
23.47
A monk asked, 'What is the Bridge of the Ten Good Deeds?' The master said, 'Perilous.' He said, 'What about one who crosses it?' The master said, 'Perishes.' He asked, 'Upādhyāya Zifu has passed away; where did he go?' The master said, 'His straw sandals are torn.' He asked, 'What is the phrase of Huangmei?' The master said, 'How is it right now?' He said, 'How do you communicate the news?' The master said, 'The road to Jiujiang is cut off.' He asked, 'For a beginning student and late learner, what is learning?' The master said, 'Head wearing heaven.' He said, 'Ultimately, what is it?' The master said, 'Feet treading earth.' He asked, 'What is the sword of the Dharma King?' The master said, 'Exposed.' He said, 'Does it still kill people or not?' The master said, 'Why?' He asked, 'What is the sword of Longquan?' The master said, 'It does not leave the scabbard.' He said, 'Please draw it.' The master said, 'The stars lose their positions.' He asked, 'When the borders of the realm are tranquil, why does the pearl not appear?' The master said, 'Where does it fall?' In the xinhai year, the first year of the Guangshun era of the Zhou, the Li clan of Jinling, admiring his virtue, summoned him to reside at Longguang Chan Cloister (later renamed Fengxian) and conferred on him the title Chan Master Jueji. In the xinyou year, the second year of the Jianlong era, following the Li clan of Jiangnan to Hongjing, he took up residence at Daning Hermitage to expound once more the dark purport. In the tenth month of that year, he showed signs of illness. On the twenty-seventh day, having shaved his head and bathed his body, he entered the hall, took leave of the assembly, sat peacefully, and passed away. On the sixth day of the second month of the following year, he was returned for burial in Jishui County, Jizhou, in accordance with his last instructions. He lived seventy-six years and had fifty-six summer retreats. He was posthumously granted the title Chan Master Xuanji, and his stupa was named Changji.
23.48
Chan Master Deqian of Mingzhao in Wuzhou received the seal of transmission from Luoshan and did not stagnate in one corner. Setting forth the abstruse tenets, all the senior venerable monks feared his quick wit; among junior students, few dared to face his edge. While the Master was in the main hall of Zhaoqing in Quanzhou, pointing his finger at a wall painting, he asked a monk, "What spirit is that?" The monk said, "A good spirit who protects the Dharma." The Master said, "Where did it go at the time of the [Huichang] purge?" The monk had no reply. The Master then sent the monk to ask Attendant Yan. Yan said, "In which kalpa did you encounter this disaster?" The monk returned and related this to the Master. The Master said, "Even if Sthavira Yan were later to gather a community of a thousand, of what use would he be?" The monk then bowed and requested an alternative phrase. The Master said, "Where did it go?" Qing of Balu cited the story of Yangshan sticking the hoe [into the ground] and asked the Master, "Was the ancient's intention in folding his hands, or was his intention in sticking the hoe [into the ground]?" The Master said, "Sthavira Qing!" Qing answered, "Yes?" The Master said, "Have you ever dreamed of Yangshan?" Qing said, "I do not want a phrase tossed back; I only want to discuss it with the sthavira." The Master said, "If you want to discuss it, the abbot himself is an old master of fifteen hundred people." The Master arrived at Shuangyan. The Elder of Shuangyan, observing the Master's demeanor, said, "I have a question to put to the ācārya. If you can speak [a word], I will relinquish the monastery; if you cannot speak, I will not relinquish it. The Diamond Sūtra says: 'All Buddhas and all dharmas of the Buddhas emerge from this sūtra.' Now tell me, who spoke this sūtra?" The Master said, "Whether spoken or unspoken, set it all aside for the moment. Just what, Upādhyāya, do you definitely call 'this sūtra'?" Shuangyan had no reply. The Master cited the sūtra: "'All the worthy and noble ones are differentiated on the basis of unconditioned dharmas.' Thus taking unconditioned dharmas as the ultimate principle, relying on what are they differentiated? Furthermore, is differentiation a fault or not a fault? If it is a fault, all the worthy and noble ones entirely have faults; if it is not a fault, what definitely do you call 'differentiation'?" Shuangyan again was speechless. The Master said, "That is what Xuefeng said." While the Master occupied the first seat at Zhizhe Temple in Wuzhou, he usually did not accept clean water. The monk in charge of affairs asked, "Why do you not know what is soiled and clean, and refuse to accept the clean water?" The Master stepped down from his seat, picked up the clean pitcher, and said, "Is this clean?" The monk in charge of affairs had no words. The Master then dashed the clean pitcher to pieces. From then on, the Master's reputation in the Way spread far and wide. The assembly requested him to dwell at Mount Mingzhao to open the Dharma, and Chan practitioners arriving from the four quarters filled the hall and rooms. The Master addressed the assembly, saying, "It is rare to meet one who does not run when going downhill; agility is hard to find. If there is one who lives and dies together [with me], what harm is there in displaying it once?" A monk asked, "What is it like when the lion initially leaves its cave?" The Master said, "The swift hawk cannot catch up." The monk said, "What about after it has left the cave?" The Master said, "Ten thousand miles of swirling confusion." The monk said, "What about when it wants to leave but has not yet left?" The Master said, "Precipitous!" The monk said, "What about the transcendental matter?" The Master said, "A blink of an eye." [A monk] asked, "What is the single phrase that penetrates beyond the Dharma-body?" The Master said, "Turning a somersault behind the Big Dipper." [A monk] asked, "How should one direct oneself throughout the twelve periods of the day?" The Master said, "Cast it down upon the diamond ground!" [A monk] asked, "What matter did Mañjuśrī and Vimalakīrti discuss with each other?" The Master said, "The kudzu headcloth and gauze cap have already been set aside over there." [A monk] asked, "What is the Upādhyāya's house style?" The Master said, "One who can bite through it is an expert." [A monk] asked, "What kind of person can face a fire without smoke?" The Master said, "One who does not spare his eyebrows." The monk said, "Can the Upādhyāya also face it?" The Master said, "How many eyebrows do you say I have left?" The Master saw a newly arrived monk who had just entered the Dharma hall; he held up his whisk and then threw it down. The monk said, "Take care!" and went down immediately. The Master said, "An expert, an expert!" [A monk] asked, "What is it like when fully girded with a sword?" The Master said, "If suddenly encountering just such a moment, what then?" The monk had no reply. The Master asked Upādhyāya Guotai Dao, "An ancient said, 'Juzhi recited only a three-line dhāraṇī and immediately achieved a name surpassing all people.' How can one discard the three-line dhāraṇī for him and still immediately achieve a name surpassing all people?" Guotai raised one finger. The Master said, "Were it not for today, how could I have recognized the traveler from Guazhou?" The Master had an uncle in the Dharma who was severely ill at an administrative monastery. He sent a letter asking, "I have this serious illness and am currently suffering intense pain; I cannot find peace anywhere. Is there still someone who can save me?" The Master sent a reply saying, "Right upon your crown, hit by this diamond arrow, it penetrates straight through to the other side." There was a monk who had once been in the Master's Dharma assembly and took his leave to dwell in a hermitage for a year. Later he came to pay homage and said, "An ancient said, 'If you have not seen someone for three days, do not look upon him as before.'" The Master bared his chest and asked, "Tell me, how many hairs do I have covering my gall?" The monk had no reply. The Master then asked, "When did you leave the hermitage?" The monk said, "This morning." The Master said, "When you came, to whom did you entrust the broken-legged caldron?" The monk was again speechless. The Master then shouted him out. [A monk] asked, "I have heard that the Master has a saying: 'I dwell atop Mingzhao, reviving and transmitting the ancient Buddhas' mind.' What is the top of Mingzhao?" The Master said, "Change your eyes." The monk said, "What is the ancient Buddhas' mind?" The Master said, "Are you still short of breath?" [A monk] asked, "This student has grabbed the clouds and seized the waves to come up here; I request the Master to open his bowl." The Master said, "I'll crush your skull!" The monk said, "You must also fetch the saindhava." The Master then drove him out with his staff. The Master had another verse instructing the assembly, saying:
23.49
"A single beat of Mingzhao finds few to harmonize; / This is the sublime mechanism of the true lineage. / The spark from the flint flashes—where did it go? / The fledgling phoenix born at dawn surely ought to know."
23.50
The Master dwelt on Mount Mingzhao for forty years, and his sayings circulated throughout all quarters. When he was about to pass away, he ascended the hall, announced it to the assembly, and gave his final instructions. That night, extending his feet, he asked the attendant, "Formerly, Śākyamuni Tathāgata extended both feet and emitted the light of a hundred jewels. Tell me, how much do I emit now?" The attendant said, "Formerly the Crane Forest; today the Upādhyāya." The Master stroked his eyebrows with his hand and said, "Do not fail me!" He then spoke a gāthā, saying:
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- 景德傳燈錄 — Classical Chinese