景德傳燈錄 26

English (machine translation) 26

Language: English

26.1

Ninth to Eleventh Generations under Chan Master Xingsi of Mount Qingyuan in Jizhou

Ninth generation, continued:
Thirty-three Dharma heirs of Chan Master Qingliang Wenyi of Jinling:
Chan Master Jianfu Shaoming of Suzhou;
Chan Master Guxian Jin of Zezhou;
Chan Master Xingfu Kexun of Xuanzhou;
Chan Master Shanglan Shoune of Hongzhou;
Upādhyāya Fuchuan of Fuzhou;
Chan Master Fengxian Fagui of Hangzhou;
Chan Master Huacheng Huilang of Mount Lu;
Chan Master Yongming Daohong of Hangzhou;
Chan Master Lingjian of Goryeo;
Upādhyāya Shangquan of Jingmen;
Chan Master Dalin Sengdun of Mount Lu;
Chan Master Renwang Yuansheng of Chizhou;
Chan Master Guizong Yirou of Mount Lu (the thirteen above are recorded);
Chan Master Shangfang Huiying of Quanzhou;
Chan Master Huguo Mai of Jingzhou;
Chan Master Zhiling Zhao of Raozhou;
Chan Master Guizong Shihui of Mount Lu;
Chan Master Guizong Xingyi of Mount Lu;
Great Master Yanqing Tongxing of Xiangzhou;
Chan Master Guizong Mengqin of Mount Lu;
Chan Master Sheli Xuandan of Hongzhou;
Chan Master Yong'an Ming of Hongzhou;
Chan Master Chanxi Kezhuang of Hongzhou;
Chan Master Shishuang Shuang of Tanzhou;
Upādhyāya Lingshan of Jiangxi;
Chan Master Foshouyan Yin of Mount Lu;
Upādhyāya Bao'an Zhi of Jinling;
Chan Master Huayan You of Shengzhou;
Chan Master Muping Daoda of Yuanzhou;
Chan Master Daning Daomai of Hongzhou;
Chan Master Longxing Debin of Chuzhou;
Chan Master Huanglong Ren of Ezhou;
Chan Master Xishan Daosong of Hongzhou (the twenty above, having no encounter dialogues or sayings, are not recorded).
Two Dharma heirs of Chan Master Qingxi Hongjin of Xiangzhou:
Chan Master Tianpingshan Congyi of Xiangzhou;
Chan Master Yuantong Yuande of Mount Lu (the two above are recorded).
Two Dharma heirs of Chan Master Qingliang Xiufu of Jinling:
Chan Master Fengxian Huitong of Jinling (one person is recorded);
Chan Master Baoqing'an Daoxi of Mount Lu (one person, having no sayings, is not recorded).
One Dharma heir of Chan Master Longjishan Shaoxiu of Fuzhou:
Upādhyāya Guangyuan of Hedong (one person is recorded).
Two Dharma heirs of Chan Master Nantai Shou'an of Mount Heng:
Chan Master Jiuling Shanmei of Xiangzhou (one person is recorded);
Chan Master Huiriyuan Ming of Anzhou (one person, having no encounter dialogues or sayings, is not recorded).
One Dharma heir of Chan Master Baoquyuan Xuanying of Zhangzhou:
Chan Master Renyi, the second generation of Baoqu (one person, having no encounter dialogues or sayings, is not recorded).
One Dharma heir of Chan Master Longshou Wuyi of Zhangzhou:
Chan Master Longshou Faqian of Zhangzhou (one person is recorded).
One Dharma heir of Chan Master Guizong Daoquan of Mount Lu:
Chan Master Jiufeng Yiquan of Junzhou (one person is recorded).
One Dharma heir of Chan Master Huanglong Jida of Meizhou:
Upādhyāya Huanglong, the second generation (one person is recorded).
One Dharma heir of Chan Master Liangshan Yuanguan of Langzhou:
Chan Master Dayangshan Jingxuan of Yingzhou (one person is recorded).

26.3

Tenth generation:
Forty-nine Dharma heirs of State Preceptor Deshao of Mount Tiantai:
Chan Master Yanshou of Yongming Monastery in Hangzhou;
Chan Master Kehong of Daning in Wenzhou;
Great Master Pengyan of Changshou in Suzhou;
Great Master Zhifeng of Mount Wuyun in Hangzhou;
Chan Master Faduan of Bao'en in Hangzhou;
Chan Master Shao'an of Bao'en in Hangzhou;
Chan Master Shouwei of Guangping in Fuzhou;
Chan Master Yong'an of Bao'en in Hangzhou;
Chan Master Shihu of Guangsheng in Guangzhou;
Chan Master Qingyu of Fengxian in Hangzhou;
Chan Master Zhiqin of Puwen in Tiantai;
Chan Master Yuanqi of Yandang in Wenzhou;
Chan Master Xibian of Pumen in Hangzhou;
Chan Master Yu'an of Guangqing in Hangzhou;
Chan Master Youchan of Bore in Tiantai;
Chan Master Quanren of Zhizhe in Wuzhou;
Chan Master Yilong of Yuquan in Fuzhou;
Chan Master Xiaorong of Longce in Hangzhou;
Chan Master Qingxiao of Gongchen in Hangzhou;
Chan Master Jingjin of Chengxin in Yuezhou;
Chan Master Shishu of Yanfeng in Fuzhou;
Chan Master Huida of Huayan in Luzhou;
Chan Master Daoyuan of Qingtai in Yuezhou;
Chan Master Qingxiang of Jiuqu in Hangzhou;
Great Master Xingming of Kaihua in Hangzhou;
Chan Master Yiyuan of Kaishan in Yuezhou;
Chan Master Yu'an of Ruilu in Wenzhou;
Chan Master Huiju of Longhua in Hangzhou;
Chan Master Yuzhen of Qiyun in Wuzhou;
Chan Master Benxian of Ruilu Monastery in Wenzhou (the thirty above are recorded);
Chan Master Deqian of Bao'en in Hangzhou;
Chan Master Chuxian of Lingyin in Hangzhou;
Chan Master Xingyi of Shanjian in Tiantai;
Chan Master An of Guanyin in Yuezhou;
Chan Master Ze of Renshou in Wuzhou;
Chan Master Chongyao of Yunmen in Yuezhou;
Chan Master Rong of Dayu in Yuezhou;
Chan Master Qiong of Dizang in Yuezhou;
Chan Master Shaoguang of Lingyin in Hangzhou;
Chan Master Shaoluan of Longhua in Hangzhou;
Chan Master Xingxin of Biquan in Yuezhou;
Chan Master Mo of Xiangtian in Yuezhou;
Chan Master Congjian of Dengyun in Runzhou;
Chan Master Lang of Guanyin in Yuezhou;
Upādhyāya Wufeng of Zhuji in Yuezhou;
Chan Master Daozi of Heshan in Yuezhou;
Chan Master Ziguang of Dayu in Yuezhou;
Chan Master Shiyi of Huangbo in Junzhou;
Chan Master Qingbiao of Ruiguang in Suzhou (the nineteen above, having no encounter dialogues or sayings, are not recorded).

26.4

One Dharma heir of Chan Master Huiming of Bao'en Monastery in Hangzhou:
Great Master Baoming Daocheng of Fuzhou (one person is recorded).

26.5

Five Dharma heirs of Guiding Master Wensui of Baoci Bodhimaṇḍa in Jinling:
Chan Master Qiyun Hui of Changzhou;
Chan Master Shuangling Xiang of Hongzhou;
Chan Master Guanyin Zhen of Hongzhou;
Chan Master Longsha Mao of Hongzhou;
Chan Master Daning Jiang of Hongzhou (the five above, having no encounter dialogues or sayings, are not recorded).

26.6

Three Dharma heirs of Chan Master Daoqian of Yongming in Hangzhou:
Chan Master Guisheng of Qianguangwang in Hangzhou;
Great Master Zhicheng of Zhenjing in Hengzhou;
Chan Master Qingxiang of Chongfu in Mingzhou (the three above are recorded).

26.7

Nine Dharma heirs of Chan Master Qingsong of Lingyin in Hangzhou:
Chan Master Daoci of Gongchenyuan in Hangzhou;
Chan Master Yuanzhao of Luohan in Xiuzhou;
Chan Master Shizhi of Bao'en in Chuzhou;
Chan Master Kexian of Huning in Quzhou;
Chan Master Daoduan of Guangxiao in Hangzhou;
Chan Master Yuning of Baoqing in Hangzhou;
Chan Master Bianlong of Zhiti in Fuzhou;
Chan Master Xiyuan of Ruilong in Hangzhou (the eight above are recorded);
Chan Master Dewen of Guotai in Hangzhou (one person, having no encounter dialogues or sayings, is not recorded).

26.8

Two Dharma heirs of Guiding Master Xingyan of Baoci in Jinling:
Chan Master Yineng of Yunju in Hongzhou (one person is recorded);
Chan Master Qingjiao of Beichan in Raozhou (one person, having no encounter dialogues or sayings, is not recorded).

26.9

Two Dharma heirs of Chan Master Taiqin of Qingliang in Jinling:
Chan Master Daoqi of Yunju in Hongzhou (one person is recorded);
Chan Master Huicong of Qixian in Mount Lu (one person, having no sayings, is not recorded).

26.10

Two Dharma heirs of Chan Master Fa'an of Bao'en in Jinling:
Chan Master Daojian of Qixian in Mount Lu;
Chan Master Huicheng, fourteenth generation of Guizong in Mount Lu (the two above are recorded).

26.11

Two Dharma heirs of Chan Master Yangui of Chang'anyuan in Luzhou:
Chan Master Bianshi of Chang'an in Luzhou;
Chan Master Yongqing of Yunggai in Tanzhou (the two above are recorded).

26.12

Eleventh generation:
Two Dharma heirs of Chan Master Yanshou of Yongming Monastery in Hangzhou:
Chan Master Zimeng of Fuyang in Hangzhou;
Chan Master Jin of Chaomingyuan in Hangzhou (the two above, having no encounter dialogues or sayings, are not recorded).
One Dharma heir of Great Master Pengyan of Changshouyuan in Suzhou:
Chan Master Faqi, the second generation of Changshou.
Two Dharma heirs of Chan Master Xibian of Pumen Monastery in Hangzhou:
Chan Master Huihong of the kingdom of Goryeo;
Chan Master Huzhi of Shanglin in Yuezhou (the two above, having no encounter dialogues or sayings, are not recorded).

26.13

Ninth generation of Chan Master Xingsi, continued.

26.14

Dharma heirs of Chan Master Qingliang Wenyi of Jinling.

26.15

Chan Master Shaoming of Jianfuyuan in Suzhou. Qian Ren, the prefect of the prefecture, respectfully invited him to assume the abbacy and asked, "What is the house style of the upādhyāya?" The Master said, "Look for it in all places."

26.16

Chan Master Jin of Guxianyuan in Zezhou. The Master tested a monk, saying, "The Tathāgata's steadfast and secret body appears within a single particle of dust. What is this steadfast and secret body?" The monk raised a finger. The Master said, "If it appears, then it appears; how do you understand it?" The monk had no words. Later, while attending on [Fayan] Jinghui, the Master saw him ask a monk, "Since leaving here, what places have you been to and come back from?" The monk said, "I crossed into the mountains of the south." Jinghui said, "Not easy." The monk said, "In vain I traversed all those mountains and rivers!" Jinghui said, "All those mountains and rivers are not bad either." That monk had no words. At these words, the Master had a great awakening. A monk asked, "What is the Buddha?" The Master said, "It bumps right against your nostrils."

26.17

Chan Master Kexun of Xingfuyuan in Xuanzhou was a native of Jianyang in Jianzhou, surnamed Zhu. After receiving the mind-seal from Jinghui, he opened the Dharma and assumed the abbacy. A monk asked, "Who is the master of Xingfu?" The Master said, "The ācārya does not recognize him." The monk said, "Could it be just this?" The Master said, "Even if the crazed head has not yet rested, what has been lost?" He asked, "What is the Way?" The Master said, "Practice it diligently." He asked, "Why is it said that phenomena are empty?" The Master said, "They are not empty." The Master gave a gāthā to instruct the assembly, saying:

26.18

"The autumn river and misty isles are clear; / Gulls and herons stand row upon row. / If one does not contemplate Avalokiteśvara, / How can one know how to enter the Universal Gate?"

26.19

Chan Master Shoune of Shanglanyuan in Hongzhou ascended the hall and addressed the assembly, saying, "When the guidelines are fully upheld, there is no one left to sweep the floor. Let the brothers of the monasteries bear witness together. Let those of the younger generation who have doubts come forward and ask." A monk asked, "Wishing for the gate of sweet dew to be opened, one should contemplate the supreme truth, falling neither into existence nor nonexistence. We pray the Master will deign to provide guidance." The Master said, "Let the great assembly bear witness." The monk said, "If so, then I have been wronged." The Master said, "Idle words." He asked, "What is the Buddha?" The Master said, "Who else would you ask?"

26.20

Upādhyāya Fuchuan of Fuzhou. A monk asked, "What is the Buddha?" The Master said, "I do not know." He asked, "What is the intention of the ancestral master in coming from the west?" The Master said, "Do not slander the ancestral master."

26.21

Chan Master Fagui, [conferred the title] 'Faming Puzhao' (Dharma-Radiance Universally Illuminating), of Fengxian Monastery in Hangzhou. A monk asked, "When Śākya appeared in the world, the heavens rained four kinds of flowers and the earth shook in six ways. I wonder what auspicious signs the upādhyāya has today?" The Master said, "The great assembly sees everything." The monk said, "Such is the Dharma of the Dharma King!" The Master said, "The king of men is present." He asked, "The precious seal of Jinghui was transmitted directly to the upādhyāya. To whom will it be entrusted in today's gathering?" The Master said, "Who does not have a share?" The monk said, "If so, then the thunderous voice universally shakes boundless lands." The Master said, "You must also listen well."

26.22

Chan Master Huilang of Huacheng Monastery on Mount Lu. Song Qiqiu, prime minister of Jiangnan, invited him to open the hall. The Master ascended the seat and said, "Today the prime minister invites this mountain monk to speak for the assembly. Is this not receiving the Buddha's entrustment and not forgetting the Buddha's kindness? If anyone in the assembly has questions, come forward and form an affinity for the prime minister." A monk asked, "The prime minister has descended in person, and the great assembly has gathered like clouds. We pray the Master will proclaim the ancestral vehicle passed down from of old." The Master said, "Could you be letting down the prime minister?" He asked, "The Master is constantly earnest and painstaking; why is it that this student's own matter is still not clear?" The Master said, "Where is the ācārya not clear?" The monk said, "I pray the Master will resolve what is unclear." The Master said, "What did I just say to you?" The monk said, "If so, then it is entirely due to today." The Master said, "Step back and make three prostrations."

26.23

Chan Master Daohong, Tongbian, of Huiri Yongming Temple in Hangzhou (the third generation to reside [there]). A monk asked, "Leaving far behind the territory of Tiantai, I come to ascend the peak of Huiri. Long have I heard the lion's roar; today I request the Master to let it penetrate." The Master said, "Do you hear it?" [The monk] said, "If so, then the former Chongshou is today's Yongming." The Master said, "Fortunately you are sharp yourself; what need is there to speak wildly?" The Master addressed the assembly, saying, "The Great Way is vast and clear, ever so from past to present. The true mind is all-pervasive, and the knowledge that accords with measure is luminous. The myriad dense phenomena are all the real mark; they cover heaven and encompass earth, extending throughout antiquity and the present. Does the great assembly understand? Can you distinguish it clearly?" [A monk] asked, "The king's fine command [has arrived], and the venerable officials attend the banquet. We do not know what should be undertaken today." The Master said, "Examine it." [The monk] said, "What is the meaning of this?" The Master said, "Where have you come from?" [The monk] said, "If so, then it still ends up being rash." The Master said, "Stop speaking wildly." [A monk] asked, "When the Buddhas appear in the world, they emit rays of light of a hundred jewels. As the Master ascends the jewelled seat, what auspicious omen is there?" The Master said, "It can be verified." [The monk] said, "The Dharma of the Dharma King is like this." The Master said, "These are also empty words."

26.24

Chan Master Lingjian of Goryeo. A monk asked, "What is a pure saṅghārāma?" The Master said, "An ox-pen is." [The monk] asked, "What is the Buddha?" The Master said, "Drag this mad fellow out!"

26.25

Upādhyāya Shangquan of Jingmen. A monk asked, "When two dragons contend for a jewel, who is the winner?" The Master said, "I win." [The monk] asked, "Having come from afar to seek refuge with the Master, how will you receive me?" The Master took [his] staff and looked at him. The monk bowed. The Master then shouted. [A monk] asked, "How is it when a foot-wide jade has no flaw?" The Master said, "I do not value it." [The monk] said, "How is it after not valuing it?" The Master said, "The firefly in the fire flies up to heaven."

26.26

Chan Master Sengdun of Dalin Temple on Mount Lu first resided at Yuantong. A monk brought up [the following]: A monk asked Upādhyāya Xuansha, "How is the transcendental ancestral vehicle spoken of here?" Xuansha said, "Few people listen." "Now I ask the Master: I do not know what Xuansha's intention was." The Master said, "Wait until you move away Shier Peak, then I will tell you." (Guizong Rou gave an alternative response, saying: "Speak softly for a while.")

26.27

Chan Master Yuansheng of Renwang Monastery in Chizhou. A monk asked, "How is it when the farming family beats the earth [in song]?" The Master said, "The monk's house naturally has its own proper matter." [The monk] said, "I am not asking about the monk's house's proper matter; how is it when the farming family beats the earth?" The Master said, "Where is the topic of your words?"

26.28

Chan Master Yirou of Guizong Temple on Mount Lu (the thirteenth generation to reside [there]). When the Master first entered the hall and ascended the seat, the karmadāna struck the mallet and said, "The dragon-and-elephant assembly of this Dharma banquet should contemplate the primary meaning." The Master said, "If it is the primary meaning, just how do you contemplate it? Speaking thus, where does it fall? Is it contemplation? Or again, does it not allow people to contemplate? Let the former virtuous sthaviras jointly bear witness. Let the beginners of later studies not call this words of reverse questioning or leaning backwards. If you have doubts, please ask." A monk asked, "The Buddhas appeared in the world preaching the Dharma to cross people over, moving heaven and shaking the earth. When the Upādhyāya appears in the world, what auspicious omen is there?" The Master said, "Why speak sleep-talk before the great assembly of humans and devas?" [A monk] asked, "All the officials have assembled, and the great assembly listens attentively. What is the matter of a single word upon appearing in the world?" The Master said, "Let the great assembly bear witness." [A monk] asked, "From where the incense smoke rises, the Master ascends the seat. We do not know what the matter of the ancestral vehicle is like." The Master said, "The doctrinal vehicle is also understood in this way." [A monk] asked, "The udumbara flower blooms and everyone sees it; what is the matter of reaching the fundamental mindlessness?" The Master said, "Deceitful words." [The monk] said, "If so, then South-Neng had another deep intent, which unless one is a person of mind-to-mind, one does not know." The Master said, "The matter requires being steeped in the monasteries." [A monk] asked, "Formerly Yu Peak, today Guizong; we do not know whether they are one or two." The Master said, "Thank you for bearing witness." [A monk] asked, "One arrow from Zhizang shot straight at Guizong; at whom should Guizong's single arrow shoot?" The Master said, "Do not slander my Zhizang." [A monk] asked, "Today the prefect himself bears witness to the Dharma; from what place will the Master repay this deep kindness?" The Master said, "What would you have me say so that it will do?" The Master also said, "One question and one answer also has no end. The Buddha-Dharma is also not such a principle. Great assembly, the event of this day was indeed not my original intention. It is truly said: 'Just dwelling in the mountain, how could there be intention? Hitherto, attaining Buddhahood was also without mind.' It is merely because of the prefect's request and the temple assembly's sincere mind. Having arrived here, what then could be said that would do? Do you still understand? If one cannot measure up to this, the ancients then said: 'Meeting each other, wanting to call to each other, gazing silently and unable to speak.' How do you understand this? If you understand, you are fit to repay the unrepayable kindness and suffice to assist the transformation of non-action. If you still do not understand, do not say that the elder opened the hall merely citing the ancients' words. The majesty of this event is as high as the sky and as deep as the sea; comparisons fall short. Furthermore, I dare not praise and pray for the imperial style and dedicate [merit] to the pure ranks. Why is that? The ancients still said: 'My prayer has been for a long time.' How much more so for today's sagacious and enlightened ruler! You have been standing long; take care." A monk asked, "What is the temple of the King of Emptiness?" The Master said, "Do not lack spirit." [The monk] asked, "What is the person in the temple?" The Master said, "Just now I did not speak falsely." [A monk] asked, "How is it before the divine tortoise has given a sign?" The Master said, "Is it auspicious or ominous?" [A monk] asked, "Not having reached its source, I beg the Master's skillful means." The Master said, "Reached." [The monk] said, "How is it after reaching?" The Master said, "Ultimately one does not ask like this." [A monk] asked, "Having long set out on the Great Vehicle, in the mind I have forgotten this intention. What is this intention?" The Master said, "Again you say 'in the mind I have forgotten.'"

26.29

Dharma heirs of Chan Master Qingxi Hongjin, formerly of Xiangzhou

26.30

Chan Master Congyi of Mount Tianping in Xiangzhou. A monk asked, "How does one get out of the three realms?" The Master said, "Bring the three realms here and I will let you out." A monk asked, "What is the Upādhyāya's house style?" The Master said, "The exposed ground." [A monk] asked, "What is the Buddha?" The Master said, "Not pointing to heaven and earth." [The monk] said, "Why not point to heaven and earth?" The Master said, "I alone am the honored one." [A monk] asked, "What is Tianping [the Balance] like?" The Master said, "Eight hollows and nine bumps." [A monk] asked, "The cave is deep and distant; the waters of Qingxi—how is it that those who drink do not rise or fall?" The Master said, "What more do you dream of seeing?" [A monk] asked, "The great assembly gathers like clouds; what matter do they discuss together?" The Master said, "Where the incense smoke rises, the dense array of phenomena is seen."

26.31

Chan Master Yuande of Yuantong Monastery on Mount Lu was a native of Qiantang. His surname was Huang. When he first left household life, he had his head shaved at Langzhan Monastery in Lin'an. According to his age, he went to Mount Tiantai to receive the full precepts. He first practiced dhyāna under the Great Master Shunde of Tianlong. Soon after, he went to Jiangbiao to seek the Way, where he encountered Mount Master Hongjin, who sealed his mind. At that time, the Lord of Jiangnan built a monastery on Mount Lu and requested the Master to inaugurate the Dharma. The Master entered the hall and instructed the assembly, saying, "All sthaviras, it is best to clarify the eye of the Way; this is the proper matter of an itinerant monk. If the eye of the Way is not yet clear, what use is there? It is merely shifting the bowl and eating food. If the eye of the Way is clear, what obstacle is there? If it has not been clarified and one forcibly speaks of many things, it is also of no use. When there is nothing to do, it is also good to investigate it deeply." A monk asked, "What are the four non-translocations?" The Master said, "Earth, water, fire, and wind." [A monk] asked, "What is the mind of the ancient Buddhas?" The Master said, "Water, birds, and groves of trees." [The monk] said, "I do not understand." The Master said, "Understand the student." [A monk] asked, "Having long carried the stringless lute, I ask the Master to play a tune." The Master said, "How long have you carried it?" [The monk] said, "I do not know what tone and melody it makes." The Master said, "The speech has fallen; take care." [A monk] asked, "What is the great meaning of the Buddha-Dharma?" The Master said, "The former Dīpaṃkara Buddha's original light and auspicious sign were like this." [A monk] asked, "What is the student's self?" The Master said, "What was your intention in coming specially to present this question?" [A monk] asked, "What is the master of Damei?" The Master said, "From what place did you, ācārya, depart today?"

26.32

Dharma heirs of Chan Master Qingliang Xiufu, formerly of Shengzhou

26.33

Chan Master Jingzhao Huitong of Fengxian Temple in Shengzhou was a native of Weifu. His surname was Zhang. At a young age he left home, paying homage to Chan Master Weizhi of Beichan Monastery in Raozhou to receive tonsure. Having reached full age, he received the full precepts under Vinaya Master Xicao of Fuzhou, and attained the Dharma under Qingliang. A monk asked, "'Only the single firm and dense body appears within all dust.' It is also said: 'The Buddha's body fills the Dharma realm, appearing universally before all living beings.' Between these two paths, please speak, Master." The Master said, "Only the single firm and dense body appears within all dust." A monk asked, "What is the mind of the ancient Buddhas?" The Master said, "Which one do you doubt is not?" [A monk] asked, "What is the person who is constantly present?" The Master said, "Whom else are you asking about?"

26.34

Dharma heirs of Chan Master Shaoxiu of Mount Longji, formerly of Fuzhou

26.35

Upādhyāya Guangyuan of Hedong. A monk asked, "What is the great meaning of the Buddha-Dharma?" The Master demonstrated with a gāthā, saying:

26.36

"In land after land form and manner are manifested; / In dust after dust awareness is possessed. / The source of the nature ever stirs up waves; / Without awakening, it has never moved."

26.37

Dharma heirs of Chan Master Shou'an of Nantai on Mount Heng, formerly [of Hengyue]

26.38

Chan Master Shanmei of Jiuling in Xiangzhou (the third generation to reside [there]). A monk asked, "What is the realm of Jiuling?" The Master said, "Mount Xian faces the Jasper-Jade; the river's water flows south." [The monk] said, "What is the person in the realm?" The Master said, "What is the matter?" [A monk] asked, "The hundred streams flow diversely, but return to the great ocean; we do not know how many drops the great ocean has." The Master said, "Have you reached the ocean yet?" [The monk] said, "How is it after reaching the ocean?" The Master said, "Come tomorrow and I will tell you."

26.39

Dharma heirs of Chan Master Wuyi of Longshou Monastery, formerly of Zhangzhou

26.40

Chan Master Faxian of Longshou was a native of Jinjiang County in Quanzhou. His surname was Shi. When his mother, Lady Liao, first conceived him, she suddenly developed an aversion to meat and pungent roots. When he grew up, he was relinquished to Bodhi Cloister of Kaiyuan Temple in his home prefecture to leave household life and take the precepts. He went to Zhangzhou to call on Upādhyāya [Wu]yi and attained the essential principle. Prefect Chen Hongxian requested him to open the hall and assume the abbacy (the third generation to reside at Longshou). Entering the hall, he addressed the assembly, saying, "Today Longshou appears in the world. The Buddhas of the three periods and the myriad dense phenomena simultaneously appear in the world and simultaneously turn the wheel of the Dharma. Do all of you see it?" A monk asked, "What is the realm of Longshou?" The Master said, "There is no place for you to plant your feet." [The monk] said, "What is the person in the realm?" The Master said, "You do not yet know the realm." There was a monk who arrived to consult him. On the next day he entered the abbot's quarters to request the Master's mind-essential. The Master said, "Yesterday we met and inquired after daily welfare; / Today we meet again and the matter is still as it was. / Why do you instead seek to have the mind-essential presented? / How could the mind-essential be specially estranged?"

26.41

Dharma heirs of Chan Master Daoquan of Guizong Temple on Mount Lu, formerly [of Mount Lu]

26.42

Chan Master Yiquan of Jiufeng in Yunzhou. A monk asked, "What is the meaning of the Ancestral Master's coming from the West?" The Master said, "A strong man shoulders it and runs."

26.43

Dharma heirs of Chan Master Jida of Huanglong, formerly of Meizhou

26.44

The second generation Upādhyāya of Huanglong in Meizhou. A monk asked, "What is the secret room?" The Master said, "It cannot be hacked open." [The monk] said, "What is the person in the secret room?" The Master said, "Neither male nor female mark." [A monk] asked, "Within the country, who is the one clasping the sword?" The Master said, "Changfu." [The monk] said, "What happens when one suddenly meets the most honored?" The Master said, "Nothing is neglected."

26.45

Dharma heirs of Chan Master Yuanguan of Mount Liang, formerly of Langzhou

26.46

Chan Master Jingxuan of Mount Dayang in Yingzhou. A monk asked, "The monastic groves are vast and expansive, and the Dharma drums resound loudly. How do you present and proclaim the transcendental vehicle of our school?"
The Master said, "If he has no such message, how could he be willing to respond?"
The monk said, "Today the vehicle of our school has already received your instruction; I wonder whose Dharma successor the Master is?"
The Master said, "Liangshan brought out the mirror of the Qin dynasty; before the peak of Changqing, it shines just the same."
The monk asked, "What is the realm of Dayang?"
The Master said, "A solitary crane and an old ape chant the rhyme of the valley; slender pines and cold bamboo lock in the blue mist."
The monk asked, "Who is the person within the realm?"
The Master said, "What are you doing? What are you doing?"
The monk asked, "What is the house style of Dayang?"
The Master said, "Though the full bottle cannot be poured out, on the great earth let there be no starving person."
The monk asked, "What is the Buddha?"
The Master said, "Why are you not the Buddha?"
The monk said, "How is it when a student does not understand?"
The Master said, "Aloof and clear, it hangs not—the moon of the three autumn months; when one phrase faces the sun, how could it depend on a lamp?"
The monk asked, "What is the meaning of the Ancestral Master's coming from the West?"
The Master said, "Knowing how to ask is not fitting."
The monk said, "How is it when a student does not understand?"
The Master said, "To the iron ox of Shan Prefecture everyone turns; that Bian He obtained the jade is transmitted down to this day."
The monk asked, "What is the phrase by which Dayang penetrates the Dharmakāya?"
The Master said, "At the bottom of the great ocean, red dust rises; upon the summit of Mount Sumeru, waters flow horizontally."
The monk asked, "Before Niutou saw the Fourth Ancestor, why did the hundred birds hold flowers in their beaks [to offer him]?"
The Master said, "Emerging from the house, the black rooster wears snow upon its head."
The monk asked, "Why did they not hold flowers after he saw him?"
The Master said, "After the bright sun hangs in the sky, the black rooster flies out of the house."

26.47

Tenth Generation of Chan Master Xingsi

26.48

Dharma Successors of the Former State Preceptor Deshao of Mount Tiantai

26.49

Chan Master Zhijue, Yanshou, of Huiri Yongming Monastery in Hangzhou was a native of Yuhang. His surname was Wang. From the age when his hair was bound in tufts, he directed his mind toward the Buddha vehicle. Once he was capped, he did not eat meat, and ate only one meal a day. When reciting the Lotus Sūtra, he could take in seven lines at once; within merely sixty days, he could recite it entirely by heart. It moved a flock of sheep to kneel and listen. At the age of twenty-eight, he served as garrison commander of Huating. It happened that the Great Master Yongming of Cuiyan moved his residence to Longce Monastery, where he vastly propagated the mysterious transformation. At that time, King Wenmu of Wuyue knew of the Master's yearning for the Way; he therefore complied with his aspiration and permitted him to leave home. He paid homage to Cuiyan as his master. Performing labor and serving the assembly, he completely forgot himself. In clothing he did not use silk or padding, and in food he took no double flavors; he spent morning and evening on wild vegetables and a cloth jacket. Soon afterward, he went to Tianzhu Peak on Mount Tiantai to practice samādhi for ninety days. There was a bird resembling a quail that nested within the folds of his robe. When he paid homage to State Preceptor Shao, upon their first meeting the State Preceptor deeply valued his capacity and secretly imparted the mysterious purport to him. He further said to the Master, "You have an affinity with the commander-in-chief. In the future you will greatly promote Buddhist activities." Thus he secretly received the prediction. At first he resided at Mount Xuedou in Mingzhou, where students gathered like clouds. (In the first year of Xianping, it was bestowed the plaque reading "Zisheng Monastery.") The Master entered the hall and said, "Here at Xuedou, a swift waterfall of a thousand fathoms halts not for a fine grain; strange crags of ten thousand cubits offer no place to set foot. Toward what place will all of you advance?" Then a monk asked, "How does one tread the single path of Xuedou?" The Master said, "Step by step, cold frost forms; word by word, ice freezes to the very bottom." In the first year of Jianlong, King Zhongyi invited him to enter and reside at the new monastery on Mount Lingyin as its first generation. The next year, he again invited him to reside at the great place of practice at Yongming as its second generation. The assembly numbered more than two thousand. A monk asked, "What is the wondrous purport of Yongming?" The Master said, "Add more incense." The monk said, "Thank you, Master, for your instruction." The Master said, "Fortunately, it has nothing to do with it." The Master had a verse:

26.50

"If you wish to know the purport of Yongming, / It is a lake of water before the gate; / When the sun shines, radiance appears; / When the wind comes, waves arise."

26.51

A monk asked, "I have been at Yongming for a long time. Why do I not understand the house style of Yongming?"
The Master said, "Understand it at the place where you do not understand."
The monk said, "How can one understand it at the place where one does not understand?"
The Master said, "An ox's womb gives birth to an elephant calf; from the cerulean sea, red dust arises."
The monk asked, "Becoming a Buddha or becoming an ancestor, one still cannot escape; transmigration in the six destinies, one still cannot escape. I wonder: what can one not escape?"
The Master said, "You cannot escape the place from which you ask."
The monk asked, "According to the teachings, it is said that all Buddhas and all Buddha-dharmas emerge from this sūtra. What is this sūtra?"
The Master said, "It turns constantly without halting; it is neither meaning nor sound."
The monk said, "How does one accept and uphold it?"
The Master said, "If one wishes to accept and uphold it, one must listen with the eyes."
The monk asked, "What is the great round mirror?"
The Master said, "A broken earthen basin."
The Master resided at the Yongming place of practice for fifteen years, ordaining one thousand seven hundred disciples. In the seventh year of Kaibao, he went to Mount Tiantai and administered the precepts to about ten thousand people. He regularly administered the bodhisattva precepts to the seven assemblies. At night he offered food to ghosts and spirits; in the morning he released living creatures beyond count. During the six periods of the day he scattered flowers. In the spare energy from practicing the Way, he recited the Lotus Sūtra thirteen thousand times. He composed the Zongjing lu in one hundred fascicles, and his poems, verses, fu-rhapsodies, and chants amounted to some ten million words, spreading abroad. The King of Goryeo read the Master's teachings and sent an envoy with a letter to express the courtesy of a disciple, presenting a kāṣāya woven with golden thread, rosaries of purple quartz, a golden water basin, and other gifts. Thirty-six monks of that country personally received his seal of approval, and returned to their native land over time to each transform their own region. In the eighth year of Kaibao, the year yihai, in the twelfth month, he showed signs of illness. On the twenty-sixth day, at the chen hour, he burned incense, informed the assembly, sat cross-legged, and passed away. On the sixth day of the first month of the following year, a stūpa was erected on Mount Daci. He was seventy-two years of age, with forty-two Dharma years. Emperor Taizong bestowed a plaque reading "Shouning Chan Cloister."

26.52

Chan Master Kehong of Daning Cloister in Wenzhou. A monk asked, "What is the single path of upright truth?"
The Master said, "Seven tumbles and eight falls."
The monk said, "If so, then the Dharma gate is no different."
The Master said, "I know you have understood it wrongly."
The monk asked, "How is it when it is completely bright and clear, without a single thread?"
The Master said, "The starting point of speech has already fallen."
The monk said, "I beg the Master for instruction."
The Master said, "Just now it was not set up in vain either."
The monk asked, "Regarding the transcendental vehicle of our school, please, Master, present and proclaim it."
The Master said, "Your asking has come far too late."
The monk said, "If so, then it is not saindhava."
The Master said, "I well know that that is where you would go."

26.53

Great Master Pengyan of Anguo Changshou Cloister in Suzhou was a native of Yongjia. His surname was Qin. He received his training at Kaiyuan Monastery in his home prefecture. At first he studied under Upādhyāya Jinlin Baozi of Wuzhou. Later, inspired by Chan Master Huiming, he entered the room of Tiantai and awakened to the correct Dharma eye. From then on, he expounded the Dharma in accord with conditions, bringing about flourishing transformation. The military commissioner of Gusu, Qian Renfeng, respectfully rebuilt the cloister and invited him to turn the wheel of the Dharma. His native state bestowed on him the purple robe and designated him Great Master Guangfa. A monk asked, "What is the mysterious purport?"
The Master said, "Four corners collapse to the ground."
The monk asked, "What is the dharma without a single hair?"
The Master said, "Mountains, rivers, and the great earth."
The monk said, "If so, then it is identical with characteristics yet devoid of characteristics."
The Master said, "That too is wild talk."
The monk asked, "What are direct and straightforward words?"
The Master said, "A thousand twists and ten thousand bends."
The monk said, "If so, then there is nothing that is not it."
The Master said, "What kind of talk is that?"
The monk asked, "What is the Way?"
The Master said, "Limping along is not easy."
In the second year of Jianlong, the year xinyou, the Master entrusted the abbacy to his disciple Faqi to continue preaching the Dharma across the generations. On the sixth day of the fourth month of that same year, he manifested extinction. He was forty-nine years of age, with thirty-five Dharma years.

26.54

Great Master Zhifeng of the Huayan Place of Practice on Mount Wuyun in Hangzhou was a native of Yuhang. From birth he detested meat and blood, and his skin and body were fragrant and clean. In his youth, he left home at Langzhan Cloister on East Mountain in his native district. He received full ordination according to his years. He thoroughly mastered the three trainings and clearly understood nature and characteristics. He once dreamed that he ascended Mount Sumeru and saw three Buddhas seated in a row. First was Śākyamuni and next was Maitreya; he bowed at the feet of both. Only the third Buddha he did not recognize, and merely looked up at him. Then Śākyamuni instructed him, saying, "This is Buddha Siṃhacandra, the successor to Maitreya." Only then did the Master pay homage. After waking, he consulted the great canon of sūtras and found it tallied with what he had dreamed. During the Tianfu era, traveling on pilgrimage, he reached the Yunju Place of Practice on Mount Tiantai and studied under the State Preceptor. Guest and host accorded in affinity, and the mysterious secret suddenly burst open. One day, when he went into the Samantabhadra Hall to sit in quiet meditation, suddenly a spirit-man knelt before him. The Master asked him, saying, "Who are you?" The spirit said, "The precept-guarding spirit." The Master said, "I worry that I have past offenses not yet extinguished; do you know of them?" The spirit said, "What sin does the Master have? There is only one small fault." The Master said, "What is it?" The spirit said, "The water used to rinse your bowl is also an offering from the donors. The Master always pours it away and discards it, which is not fitting." Having spoken, he disappeared. From then on, the Master drank all the water used to wash his bowl. After a long time, this caused an ailment of the spleen and stomach, which healed only after ten years. (Whenever discarding leftover food and drink, as well as mucus, saliva, urine, and feces, one should snap the fingers, silently recite the mantra, arouse a mind of charity, and pour them out.) The King of Wuyue admired his style of the Way; he summoned him, bestowed the purple robe, and designated him Great Master Pujue. He was first ordered to reside at Gongchen Cloister in Lin'an, where students of the mystery gathered like spokes at a hub. The Master entered the hall and said, "You sthaviras abandon one kalyāṇamitra to study under another kalyāṇamitra, entirely imitating the pattern of Sudhana's southern pilgrimage. But let me ask you sthaviras: when Sudhana bowed and took leave of Mañjuśrī, intending to ascend Mount Miaofeng to visit the bhikṣu Meghasvara, upon arriving at that place, why did Meghasvara instead meet him on another peak? The intention of the teachings and the intention of the ancestors share the same skillful means, and in the end there is no different principle. If you understand that, this will also be brightly clear. You sthaviras who are currently crowding around this old monk: is this meeting, or is this not meeting? Is this place Mount Miaofeng, or is it another peak? If perhaps you realize it from here, it can be said that you do not fail this old monk, and that you also constantly see the bhikṣu Meghasvara, never having parted from him for a single kṣaṇa. Can you truly believe this?" A monk asked, "Proclaiming in the monastic groves is an accommodation for present times. What is the real intention of Gongchen?" The Master said, "Do you see?" The monk said, "If so, then the great assembly is full of joy." The Master said, "And I took you for a lion's cub." The monk asked, "Buddha to Buddha hands down, ancestor to ancestor transmits the mind. I wonder what the Upādhyāya transmits?" The Master said, "Can you undertake it?" The monk said, "I cannot undertake it. Is there someone else who can undertake it?" The Master said, "The great assembly laughs at you." The monk asked, "What is the Tathāgatagarbha?" The Master said, "Just hit upon the question." The monk asked, "What is the functioning of all Buddhas?" The Master said, "Can it be said to be so?" One day the Master entered the hall; after a long silence he said, "Assembly, look! Look!" He then stepped down from the seat and returned to the abbot's quarters. In the beginning of Kaibao, King Zhongyi founded Pumen Hermitage and three times invited him to assume the abbacy to proclaim once more the essentials of the school; this was the first generation of Pumen. The Master entered the hall and said, "When the ancients traveled on foot for the sake of the Dharma, they truly did not shrink from toil. For example, Upādhyāya Xuefeng went to Touzi three times and ascended Dongshan nine times; lingering back and forth, he still could not find a way of entry. Look at you people studying Chan in recent times: no sooner do you cross the threshold than you expect this old monk to guide you, pointing to his palm and talking about Chan! Furthermore, you wish to attain the ultimate mysterious Way; how could that be ordinary? Moreover, in this matter, awakening also has its time; how can you obtain it by seeking hastily? Do you all want to know the time of awakening? For now, each of you go down and sit quietly in the hall, and wait until Yangjia Peak nods its head; then this old monk will explain it for you." At that time, a monk came forward and said, "Yangjia Peak has nodded its head; please, Master, explain." The Master said, "Assembly, tell me: does this monk understand this old monk's words or not understand this old monk's words?" The monk bowed. The Master said, "Today I have accidentally failed in discernment." The monk asked, "What is the house style of Pumen?" The Master said, "How many people never tire of gazing at it!" The monk asked, "What is the realm of Pumen?" The Master said, "Wherever you go, just ask about the house style and be done with it." In the fourth year of Kaibao, the Master firmly declined the ruler of the state, claiming old age and wishing to rely on the forests and springs to nourish his health. At that time, General Ling Chao, having newly founded the Huayan Place of Practice on Mount Wuyun, offered it as a place for him to spend his final years. In the eleventh month of the second year of Yongxi, the year yiyou, he suddenly showed signs of illness. On the twenty-fifth day, he ordered his attendant monk to prepare scented water, bathed, and sat cross-legged. After a long while, he announced his passing. He was seventy-seven years of age, with fifty-eight Dharma years. His stūpa was named Baofeng Changzhao.

26.55

Chan Master Faduan, [known as] Huiyue, of Bao'en Guangjiao Monastery in Hangzhou (the third generation to reside [there]). The Master went up to the hall and said, "For several nights I have talked of east and spoken of west with you sthaviras, yet without reaching the source. Today I shall throw wide open skillful means and speak it all at once for you sthaviras. Do you still take joy and delight [in this]? You have been standing long. Take care!" A monk asked, "The student has come up like this; please receive me, Master." The Master said, "I will not receive you." [The monk] asked, "Why do you not receive me?" The Master said, "Because you are far too clever."

26.56

Chan Master Shao'an, [known as] Tongbian Mingda, of Bao'en Guangjiao Monastery in Hangzhou (the fourth generation to reside [there]). The Master went up to the hall and said, "One phrase that imbues the spirit does not decay for myriad kalpas. Today I cite one phrase for you sthaviras. Remember it clearly! Take care!" A monk asked, "The great assembly listens attentively; please, Master, do not be sparing." The Master said, "Extraordinary!" [The monk] said, "If so, then today I have encountered the Master." The Master said, "What kind of talk is that?" The Master at times instructed the assembly, saying, "Fortunately, there are pavilions encompassing the earth, constantly upholding the ancestral seal. There is no harm in you sthaviras investigating [this]. You have been standing long. Take care!" [A monk] asked, "What is the upādhyāya's house style?" The Master said, "Completely ready and manifest in all places." [The monk] said, "If so, then it spans from antiquity to the present." The Master said, "Do not engage in idle talk."

26.57

Chan Master Shouwei, [known as] Zongyi, of Guangping Cloister in Fuzhou was a native of Houguan in Fuzhou. He took ordination at Mount Xifeng. He visited Tiantai and attained the purport. The National Preceptor transmitted the Dharma robe to him. At the time, a monk asked, "It could not be lifted at the top of Dayuling Ridge; how was it transmitted to you, Master?" The Master held up the robe and said, "Is there anyone who dares to say Tiantai got it?" At that time, King Zhongyi of Wuyue admired his virtue, ordered him to expound the Dharma as abbot, and granted the Master an honorary title; dark-robed disciples gathered in crowds. He went up to the hall and instructed the assembly, saying, "Great Master Bodhidharma said, 'My Dharma will not shift a single hair after three thousand years.' Today, this mountain monk does not shift a single hair of Bodhidharma. Those who have attained it before mutually bear witness; if one has not yet attained it, it does not shift a single hair." A monk asked, "The great bell's resonance has ceased; the great assembly has approached the feast. The ancestral intention came from the west; please, Master, propose and chant it." The Master said, "The great bell's resonance has ceased; the great assembly has approached the feast." [A monk] asked, "An ancient said, 'Let thousands of sages appear; I have the naturally authentic Buddha.' What is the naturally authentic Buddha?" The Master said, "The thousands of sages are the younger brothers." [The monk] asked, "What is the house style of Guangping?" The Master said, "Who does not make use of it?" Later, the Master moved to reside at Changqing on Mount Yi. Going up to the hall, he addressed the assembly, saying, "There is no need to open the scriptures and chant Sanskrit hymns, nor any need to unroll commentaries and divide chapter headings. Is there still any matter for theoretical discussion? Even if there were theoretical discussion, it would merely be the talk of skillful means. What about the matter of the ancestral vehicle?" A monk asked, "What is the meaning of the coming from the west?" The Master said, "No one has ever been able to answer." [The monk] said, "Please, Master, use skillful means." The Master said, "Why do you not ask again?" Later, the Master passed away at Changqing.

26.58

Chan Master Yong'an, the fifth generation to reside at Bao'en Guangjiao Monastery in Hangzhou, was a native of Yongjia in Wenzhou. His family name was Weng. At an early age, he went forth from home under Great Master Huizheng of his home commandery. In the Tiancheng era of the Later Tang, he accompanied his root teacher into the capital of the kingdom. King Zhongyi of Wuyue appointed Huizheng as Rectifier of Monks. The Master was particularly averse to secular affairs and intended to travel secretly to Minchuan to visit Chan masters. As the roads were difficult and blocked, he turned back to Mount Tiantai, thatched a hut, and stayed there. Soon he encountered National Preceptor Shao, whose instruction brought him to a sudden awakening to the original mind; he then took his leave and departed the mountain. Master Huizheng reported this to King Zhongyi. [The king] first ordered him to reside at Qingtai Cloister in Yuezhou, and next summoned him to reside at the former monastery, granting him the title Chan Master Zhengjue Konghui. The Master went up to the hall and said, "All Buddhas of the ten directions have gathered at once like clouds to bear witness for you sthaviras, and you sthaviras bear witness for all Buddhas at once. Do you still believe this? Absolutely avoid calculating!" A monk asked, "The fourfold assembly has gathered like clouds; how will you propose and chant?" The Master said, "If you go to the various quarters, never cite this mistakenly." [The monk] said, "Not only this student, but the great assembly relies upon it." The Master said, "Make your prostrations!" A monk asked, "Many are clear about the five vehicles and three piṭakas. The ancestral intention came from the west; I beg the Master for instruction." The Master said, "The five vehicles and three piṭakas." [The monk] asked, "Is there still anything beyond?" The Master said, "You are indeed clever." [A monk] asked, "What is to broadly perform Buddhist deeds?" The Master said, "What do you dislike?" [The monk] said, "If so, then I have personally received the crowning touch." The Master said, "Where do you see the World-Honoured One?" [A monk] asked, "What is the meaning of the coming from the west?" The Master said, "Go over there and stand." The monk moved his steps. The Master said, "Do you understand?" [The monk] said, "I do not understand." The Master showed him a verse, saying:

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