景德傳燈錄 25.23

25.23

Chan Master Taiqin, [known as] Fadeng of Qingliang in Jinling, was a native of Wei Prefecture. Born knowing the Way, his eloquence was unimpeded. When he entered Jinghui's room, the ocean-like assembly took refuge in him; all called him a sharp craftsman. At first, he accepted an invitation to reside at Shuanglin Cloister on Mount Yougu in Hongzhou. Before taking the high seat upon ascending the hall, he said: "One or two venerable elders of earlier generations on this mountain once preached the Dharma here. This seat is high and wide; how could one without talent ascend it? In ancient times it was said: 'Only after paying homage to the Tathāgata Sumerupradīparāja may one sit upon it.' Tell me, where is the Tathāgata Sumerupradīparāja right now? Does the great assembly wish to see him? Pay homage all at once!" The Master then ascended the seat. After a long pause, he said: "It is just like this for the great assembly. Is there still any understanding?" A monk asked, "What is the environment of Shuanglin?" The Master said, "Even a painting cannot capture it." He asked, "Who is the person within the environment?" The Master said, "Go away for now." He also said, "You do not even know the environment yet; why seek the person?" He asked, "The appearance of a single Buddha shakes heaven and earth. When the Upādhyāya appears in the world, what direction does he shake?" The Master said, "Where do you see any shaking?" He said, "What can be done about right now?" The Master said, "What is the matter today?" A monk came forward and bowed. The Master said, "Practitioner, I thank you for your invitation earlier. What would be good for me to give you?" As the monk was about to ask a question, the Master said, "I thought we understood each other, but it turns out you do not grasp it." He asked, "What is the intimate intention from the West?" The Master said, "Bitterness!" He asked, "The appearance of a single Buddha universally moistens all living beings. For whose sake should the Upādhyāya appear in the world?" The Master said, "It is not in vain." He said, "Then the great assembly can rely on it." The Master said, "Why must it be so?" The Master addressed the assembly, saying: "Stop for now; you have stood for a long time. Officials and the great assembly, today's invitation is deep and earnest. How could any analogy match this extraordinary merit? Therefore it is said: 'A person who is not yet awakened listens to a single word; yet right now, who moves their mouth?'" The Master then came down from the seat, stood leaning on his staff, and addressed the assembly, saying: "Do you understand? Heavenly dragons listen in silence and rain flowers down; do not make a drawing like Subhūti's scroll and carry it off. Just faithfully accept and practice it like this." Next, the Master resided at Hanguo Cloister in Shanglan. A monk asked, "Drums are struck in all ten directions, and they are heard in ten places at the same time. What is hearing?" The Master said, "From which direction did you come?" He asked, "Skillfully practicing the bodhisattva path, one is unstained by the characteristics of phenomena. What is the bodhisattva path?" The Master said, "The characteristics of phenomena." He asked, "How can one be unstained?" The Master said, "What place could be stained?" He asked, "The examination ground will open before long; is the student permitted to take the examination?" The Master said, "You are one who bumped his forehead." He also said, "What examination subject are you?" He asked, "What is expounding the meaning of the great Dharma?" The Master said, "How could my expounding compare to yours?" Next, the Master resided at Longguang Cloister in Jinling. He ascended the hall and took the seat. The karmadāna struck the mallet and said: "The dragon-and-elephant assembly of the Dharma banquet should contemplate the primary meaning." The Master said, "The karmadāna's is the secondary meaning. Which meaning is the elder's right now?" The Master also raised his sleeves and said to the assembly: "Do you understand, great assembly? This is a mountain shout and dance. Do not say that five hundred lives ago I was once a bandmaster. If anyone has doubts, please present them." Thereupon a monk asked, "What is the orthodox school of all Buddhas?" The Master said, "What school are you?" He asked, "How?" The Master said, "If you ask 'how', you do not understand." He asked, "The tune of Shanglan was sung in person by the Master; how is the matter of Longguang today?" The Master said, "When did you arrive at Shanglan?" He asked, "How is the authentic matter?" The Master said, "If it is not authentic, look elsewhere." He asked, "What is the great meaning of the Buddhadharma?" The Master said, "Ask about the small meaning first, and then I will give you the great meaning." Later, the Master entered Jinling and resided at the Qingliang Great Bodhimanda. He ascended the hall and took the seat. As a monk came forward to ask a question, the Master said: "This monk stepped forward first, already repaying the state ruler's profound grace on behalf of the great assembly." The monk asked, "By the state ruler's command, the ancestral seat is reopened. This student comes forward and requests the Master to directly point to the source of the mind." The Master said, "Having come up, go back down!" He asked, "The single lamp of Fayan shines divided across the world; to whom does the Upādhyāya transmit the single lamp?" The Master said, "Where has Fayan ever divided and shone?" When the ruler of Jiangnan was the Prince of Zheng, he received the mind-dharma in Jinghui's room. After Jinghui's passing, he once asked the Master, "Did the late master have any unresolved public cases?" The Master replied, "It is being analyzed." On another day, he asked again, "I have heard that the elder had things differently heard under the late master?" The Master made a gesture of rising. The ruler said, "Please remain seated." The Master addressed the assembly, saying: "The late master's Dharma assembly had five hundred people; now only ten or so are guides in various quarters. Do you say there is anyone who points out the wrong road to people? If one points wrongly, it causes them to enter water, enter fire, or fall into pits and trenches. Yet the ancients also said: 'If I face the mountain of knives, the mountain of knives will break of itself; if I face the boiling cauldron, the boiling cauldron will extinguish of itself.' How is it discussed? When it comes to words, you are familiar, but when questioned, you become estranged. Why? Simply because of being separated for a long time. Sthaviras, if you only understand that there is no place I cannot go, that there is nowhere one cannot go—that is because of the faculties such as the eye and phenomena such as form. Setting aside all phenomena for now, sthaviras, opening your eyes, what do you see? Therefore it is said: 'Not seeing a single phenomenon is the Tathāgata; only then can one be named the Contemplator of Self-Ease.' Take care." In the sixth month of the seventh year of Kaibao, the Master manifested illness and addressed the assembly, saying: "Lying ill, this old monk has dragged himself out by force to meet with you. Now, in every place the bodhimanda is just like an illusory city. Tell me, what is the illusory city? Do you not see the ancient guide say: 'The place of jewels is not far away; you must proceed forward'? And when reaching the city, he said again: 'It was created by my conjuration.' Now try to state a principle, you people: is it Tathāgata Chan or Patriarchal Chan? Can you determine it? Although you are junior monks, you should know how fortunate we are that wherever there is a scenic site, our state ruler builds a bodhimanda without lacking any necessities. He only wants you to open your mouths. If you do not even know which one is your mouth right now, how can you repay the four kindnesses and the three realms of existence? Do you want to understand? Only by knowing your mouth will there be no fault. Even if there is fault, it is because of you that I exist. Now fire and wind press upon me; going and staying is the normal way. This old monk has been abbot for nearly a cycle of twelve years. I have continually received the state ruler's support, and even the dānapatis, companions of the Way from the ten directions, temple administrators, and junior disciples have all been wholehearted toward me. Silent, it is difficult to express. Wearing hemp and putting on mourning cloth conforms to the worldly, but according to my way, it violates the real. Tell me, is conforming good, or is violating good? Yet if you simply conform to my way, there will be no inversion. For my remains, you must request two tomb mounds to the left and right of Upādhyāya Dazhizang on South Mountain. Rising and sinking are clear; do not let them be lost to transformation. Make effort! Make effort! Take care." On the twenty-fourth day of that month, he sat peacefully and passed away.