續傳燈錄 12

English (machine translation) 12

Language: English

12.1

Table of Contents for Continued Record of the Transmission of the Lamp, Fascicle Twelve

Thirteenth Generation under Dajian
Fifty-nine Dharma heirs of Chan Master Xiu of Fayun:
Chan Master Weibai of Fayun
Chan Master Ziying of Baoning
Chan Master Jingchun of Xianyan
Chan Master Shouna of Guangjiao
Chan Master Cong of Ciji
Chan Master Gui of Baizhao
Chan Master Fayin of Jingming
Chan Master Shouchu of Fuyan
Chan Master Renhui of Deshan
Chan Master Baolin of Guanghui
Chan Master Guicai of Huoqui
Chan Master Zifang of Anguo
Chan Master Yongmin of Xiangji
Chan Master Zilai of Ruixiang
Chan Master Congyi of Zhenkong
Chan Master Guang of Qianming
Chan Master Zhixun of Kaixian
Chan Master Deyong of Ganlu
Chan Master Liangce of Jiangshan
Chan Master Na of Jixiang
Chan Master Chongyun of Guanghui
Chan Master Yue of Chengtian
Chan Master Zisheng of Anfu
Chan Master Daoqing of Zhengjue
Chan Master Yiduan of Chenghui
Chan Master Yi of Beitianwang
Hermitage Master Zhirou of Qixian
Chan Master Huiyan Yong of Tianxi
(The above twenty-eight persons have records)
Chan Master Faxun of Mingshui
Chan Master Miaozhan of Deshan
Chan Master Ruzhao of Dayu
Chan Master Juhui of Shishuang
Chan Master Dang of Xinghua
Chan Master Jingzhen of Xinghua
Chan Master Jiming of Qinshan
Chan Master Qing of Sanjiao
Chan Master Qing of Shiyong
Chan Master Daochang of Dabie
Chan Master Zongliang of Bajiao
Chan Master Faxin of Anfeng
Chan Master Youyue of Yunfeng
Chan Master Weijian of Yongqing
Chan Master Sui of Juelin
Chan Master Huiyue of Baochi
Chan Master Yi'an of Tianwang
Chan Master Xian of Chongde
Chan Master Ji of Xingjiao
Chan Master Yongjian of Jianfu
Chan Master Qide of Luofu
Chan Master Chun of Huguo
Chan Master Youpeng of Puzhao
Chan Master Huiming of Lingjiu
Chan Master Fayong of Kaihe
Chan Master Foyin of Tianfeng
Chan Master Zongdeng of Yuanfeng
Chan Master Daofang of Shenguang
Chan Master Faqin of Chanhui
Chan Master Jingchang of Doushuai
Upāsaka Jiang Zhiqi (Yingshu)
(The above thirty-one persons have no records)
Nine Dharma heirs of Chan Master Cai of Fori:
Chan Master Ziling of Jiashan (has a record)
Chan Master Yunliang of Qianqing
Chan Master Youquan of Guangjiao
Chan Master Ling of Baoyan
Chan Master Daoxiang of Huiri
Chan Master Xingzi of Qianqing
Chan Master Chongren of Guifeng
Chan Master Shan of Shanquan
Chan Master Rusuie of Longxing
(The above eight persons have no records)
Twenty-five Dharma heirs of Chan Master Yingfu of Changlu:
Chan Master Zongze of Hongji
Chan Master Zongchu of Langya
Chan Master Daocheng of Longpan
Chan Master Ming of Puman
Chan Master Pu of Baochan
Chan Master Daohui of Baolin
Chan Master Zhiyuan of Yunyan
Chan Master Fasi of Dengjue
Chan Master Fa'an of Shouchun
Chan Master Wenyan of Dingshan
Chan Master Shaotong of Huguo
Chan Master Deyi of Fabao
Chan Master Baohui of Qianming
Chan Master Jue of Kaisheng
Chan Master Daorong of Xuedou
Chan Master Zhijue of Huiri
(The above sixteen persons have records)
Chan Master Zhiyin of Jianlong
Chan Master Xianzhao of Puguang
Chan Master Zhigao of Baolin
Chan Master Shuze of Yongxi
Chan Master Chonghong of Shousheng
Chan Master Fahai of Puman
Chan Master Puliang of Wufeng
Chan Master Xi of Dayu
Upādhyāya Baolin of Chuzhou
(The above nine persons have no records)
Five Dharma heirs of Chan Master Qian of Qixian:
Chan Master Deng of Wangwu
Chan Master Weizhen of Fayu
Chan Master Huiqian of Dongming
(The above three persons have records)
Chan Master Baoquan of Zhangjiang
Upādhyāya Wensu of Zhangfa
(The above two persons have no records)
Two Dharma heirs of Chan Master Zhitan of Kaiyuan:
Chan Master Zongyou of Kaiyuan (has a record)
Chan Master Daocheng of Nanchan (has no record)
One Dharma heir of Hermitage Master Yan of Shanguo:
Chan Master Chongyan of Yuchi (has a record)
Twenty-six Dharma heirs of Chan Master Kai of Tianning:
Chan Master Facheng of Xiangshan
Chan Master Qilian of Dazhi
Chan Master Chun of Danxia
Chan Master Jue of Jingyin
Chan Master Nan of Zisheng
Chan Master Xiuji of Baishui
Chan Master Yuanyi of Shimen
Chan Master Daowei of Dongshan
Chan Master Bu of Shaozhou
Chan Master Fadeng of Lumen
Chan Master Weizhao of Baofeng
Chan Master Shanxiu of Puxian
Upāsaka Gao Shize (Grand Tutor)
(The above thirteen persons have records)
Chan Master Nan of Longmen
Chan Master Bao of Zhaoti
Chan Master Gong of Dahong
Chan Master […] of Dazhi
Chan Master Ying of Lingyan
Chan Master Jian of Hezhou
Chan Master Jiang of Shaolin
Chan Master Ju of Jingshan
Chan Master Nan of Huiri
Upāsaka Lord Cui (Court Gentleman for Consultant)
Chan Master Shan'ying of Qizhou
Nun Daoshen of the Western Capital
Upāsaka Yang (Judicial Commissioner)
(The above thirteen persons have no records)
Five Dharma heirs of Chan Master Bao'en of Mount Dahong:
Chan Master Shousui of Mount Dahong (has a record)
Chan Master Zhi of Mount Dahong
Chan Master Jin of Shanguang
Chan Master Dan of Dayang
Chan Master Yuan of Xichan
(The above four persons have no records)
Five Dharma heirs of Chan Master Tong of Guizong:
Chan Master Suyue of Zifu
Chan Master Qingtong of Tong'an
Chan Master Bian of Ziling
Chan Master Fayinan of Luohan
Upādhyāya Daozhang of Kaisheng
(The above three persons have no records)
Three Dharma heirs of Chan Master Xin of Fuchang:
Chan Master Qi of Faxing (has a record)
Chan Master Chusheng of Shanqing
Chan Master Qinghao of Junqing
(The above two persons have no records)
Two Dharma heirs of Chan Master Qingdang of Ciyun:
Chan Master Daochuan of Guangci
Upādhyāya Ciyun of Qianzhou
(The above two persons have no records)
One Dharma heir of Chan Master Yao of Huiri:
Chan Master Daokai of Dasui (has no record)
Five Dharma heirs of Chan Master Quan of Fohui:
Upāsaka Zhao Bian (Qingxian) (one person has a record)
Chan Master You of Yougu
Chan Master Fayun of Xingguo
Chan Master Shufu of Jiufeng
Chan Master Zhongshi of Jianfu
(The above four persons have no records)

12.3

Table of Contents for Continued Record of the Transmission of the Lamp, Fascicle Twelve (End)

12.4

Thirteenth Generation under Dajian

12.5

Dharma Heirs of Chan Master Xiu of Fayun

12.6

Chan Master Weibai Foguo of Fayun in the Eastern Capital was a man of Jingjiang. Ascending the hall, he said, "Li Lou had intention, yet white waves surged to heaven in vain; Wang Xiang was without mind, and the bright pearl suddenly lay in his palm." He drew a circle in the air with his hand, called to the assembly, and said, "Do you still see it?" After a long pause, he said, "If you see it, then you have a share." Ascending the hall, he held up his staff, showed it to the assembly, and said, "This mountain monk has been abbot for more than seventy days and has never lifted or moved this. Now, inevitably, I must display a bit of supernatural power to offer to all of you." Thereupon he struck the staff [on the floor] and stepped down from the seat. Ascending the hall, he said, "The past is already past; the future, for now do not calculate. Right now, as for the matter at hand—today is the fifteenth day of the first month. The bright moon is perfectly round. Strike the drum and invite everyone to look! Assembly, looking is certainly not absent, but in the end, what do you call the moon? Do not search for it in heaven; do not seek it in the water!" The Master had the Continued Record of the Lamp in thirty fascicles entered into the canon. Later he resided at Tiantong in Mingzhou.

12.7

Chan Master Ziying of Baoning in Jiankang Prefecture was a man of Qiantang. Ascending the hall, he held up his staff and said, "The sun and moon cannot rival its brightness; the rivers and seas cannot contend with its depth; Mount Sumeru cannot match its height; heaven and earth cannot equal its solidity. The wisdom of sages and ordinary people cannot reach it. Tell me: what strong point does this have?" After a long pause, he said, "Its joints are clear and distinct, born naturally straight. When ice and snow are struck open, it divides piece by piece; when white clouds are pierced, it relies on their strength." He struck the meditation bench and stepped down from the seat.

12.8

Chan Master Jingchun of Xianyan in Wenzhou. A monk asked, "Deshan's blow of the stick, Linji's shout—how does the upādhyāya function?" The Master said, "This old monk is tired today." The monk then shouted. The Master said, "Yet you are alert and clear."

12.9

Chan Master Shouna of Guangjiao in Ningguo Prefecture (the senior disciple of Yuanzhao, known at the time as Uncle Na). A monk asked, "What is the phrase that endures forever through past and present?" The Master said, "An iron ox lies across the seashore." The monk asked, "What is the true eye of a patch-robed monk?" The Master said, "A needle cannot pierce it."

12.10

Chan Master Cong of Ciji in Xingyuan Prefecture. A monk asked, "What is the Way?" The Master said, "Thirty-seven stages from here to Chang'an." The monk asked, "What about the person on the Way?" The Master said, "Bumping heads and knocking brows." A monk asked, "It is not the wind moving, nor the banner moving. What, may I ask, is moving?" The Master said, "Lower your voice, lower your voice." A monk asked, "What is the maṇi jewel that conforms to colors?" The Master said, "Green, green verdant bamboo; dense, dense yellow flowers." The monk asked, "What is the fundamental color?" The Master said, "Step back, step back." A monk asked, "Śākya has already passed into extinction, and Maitreya is not yet born. Who, may I ask, serves as the leader?" The Master said, "Even an iron ox must break into a sweat." The monk asked, "Isn't that precisely where you help people?" The Master said, "Carefully examine the previous words." A monk asked, "What is the talk that transcends the Buddhas and surpasses the Patriarchs?" The Master said, "The iron ox of Shan Prefecture." Ascending the hall, he said, "The scriptural teachings of the three vehicles are not the true explanation; directly pointing to the original mind is not yet the ultimate principle. If there are superior gentlemen who penetrate the mind and lofty individuals who are liberated and pure, come forth and meet me face to face." He then looked around at the assembly and said, "Cease!" Ascending the hall, he said, "All day diligently helping you is just like pulling an ox up a wall. Assembly, why is it like this? Greedily craving life, pursuing each day, scurrying about; when called, you do not turn your head—what can be done with you?" Ascending the hall, he said, "One is one; two is two. Holding fast to the crucial ford, where can you breathe?" Holding up his staff, he said, "He himself has no wound—do not hurt him." He gave one strike [with the staff] and stepped down from the seat.

12.11

Chan Master Tonghuigui of Mount Baizhao in Anzhou ascended the hall: "Fortunate to meet in this fine assembly, you must gather extraordinary teachings; having already encountered the jewel mountain, do not go away empty-handed. You must not, on some later day behind the doors and in wall corners, talk big on your own. Exhausting heaven and earth, extending through ancient and modern times—this is simply one's own self-nature. Within it, there is not another single thing. When you people walk every day, you step on it; when you lie down, you lie on it; when you sit, you sit on it. When answering in words, a mouthful speaks of it. Down to raising the eyebrows, blinking the eyes, anger and joy, love and hate, silence and play—it has never ceased. Why are you unwilling to take responsibility for it and rest yourselves? Truly, it is because through measureless kalpas emotional desires have weighed heavily and the path of birth and death has been long; turning away from awakening to merge with the dust, you produce doubts yourself. It is like birds flying in the sky, not knowing that the sky is their homeland; or fish swimming in the water, forgetting that the water is their life. Why belittle yourselves and go asking bystanders? It is very much like holding rice while claiming to be hungry, or standing by a river shouting of thirst. Do you people want to rest? Let each of you stand firm and steady your spirit; in a single thought turning back the light, open up to self-illumination. How does this differ from the red sun in the sky moving alone without partiality, or a bright pearl in a tray rolling on its own without being nudged? Although this is so, it is only that those of initial faculties have never stepped upon the transcendental mechanism. Tell me, what is the transcendental mechanism?" After a long pause, he said, "Looking upward to view the sky, one does not see the sky."

12.12

Chan Master Chang'an Fayin of Jingming in Luzhou ascended the hall: "In heaven the moon is full; among humans it is mid-month. Seven and eight are numbers, yet the matter is difficult to calculate. Concealment and manifestation not yet distinguished may for now be set aside; before black and white are divided, how can a phrase be spoken?" After a long pause, he said, "Meeting within the autumn colors, chatting together under the bright moonlight." He ascended the hall: "The Patriarch's wondrous directive has nothing else to be spoken of. Even with an iron tongue and nailed lips, one still cannot avoid making a mess trying to be clever. Jingming has already leaked the celestial secret."

12.13

Chan Master Fuyan Shouchu of Mount Fucha: A monk asked, "What is the enjoyment samādhi?" The master said, "Picking up the spoon and laying down the chopsticks." [The monk] asked, "What is the one straight path?" The master said, "You cannot step on it." [The monk] said, "What about after stepping on it?" The master said, "Four directions and eight quarters." He then said, "Discussing this matter: letting go, then on the road to Caoxi the moon is white and the wind is pure; holding fast, then before the peak of Shaoshi clouds gather and mists roll up. Words and discussions like these have already stepped into many paths. Only through correspondence in a single thought does one finally believe it is not obtained from others. Assembly, tell me, where is it obtained from?" After a long pause, he said, "The flowing water was originally in the ocean; the sinking moon does not leave the sky." He ascended the hall: "The form that is nature is a single span of clear sky; the nature that is form is a thousand waves surging together. If you penetrate to the origin and source, the pure stream is unobstructed. Therefore, bring up a single thought, and Dharma-gates numerous as dust and sand are suddenly revealed; pick up a single fine hair, and boundless kṣetra-realms are all manifested. Tell me, where are Mañjuśrī and Samantabhadra? Running down a slope quickly, such convenience is hard to come by." He then stepped down from the seat.

12.14

Chan Master Deshan Renhui of Dingzhou: A monk asked, "Who is the Immovable Honored One?" The master said, "A thousand come, ten thousand go." [The monk] said, "If so, then the heels do not touch the ground." The master said, "Indeed, you understand." He ascended the hall: "'The Great Way is without difficulty, it only loathes picking and choosing; only without hatred and love is it thoroughly clear.' This mountain monk is not like that: The Great Way is most difficult, one must pick and choose. If there were no hatred and love, how could it be seen clearly?"

12.15

Chan Master Daolin Guanghui Baolin of Tanzhou was a native of Suzhou. In his youth he studied the sūtras and treatises, penetrating their subtle meanings with excellence. He called upon Chan Master Yuantong and clarified the Patriarch's intent. Prime Minister Wang Jinggong deeply esteemed his capability. He made his appearance in the world at Xingjiao in Guangde, and subsequently moved to Jingde in Chiyang, Wanshan on Mount Lu, and Daolin in Tanzhou; students gathered and looked up to him. A monk asked, "Deshan's blows and Linji's shouts—how does the upādhyāya guide people?" The master said, "This deaf fellow!" The monk was speechless. The master said, "Not only suffering from deafness, but also suffering from muteness." [A monk] asked, "Yunmen said: 'Hearing shallowly and awakening deeply; hearing deeply and not awakening.' What about the upādhyāya?" The master said, "The head wears heaven, the feet tread the earth." [The monk] said, "The student does not understand." The master said, "Having a mouth, you must not leave it idle." [The monk] said, "If so, when hungry I eat rice, when weary I sleep." The master said, "There is no harm in understanding it well." He then said, "Raising the eyebrows and blinking the eyes does not hit the lineage vehicle; citing the ancient and bringing up the present is leftover broth and sour rice; a single blow or a single shout does not match a patch-robed monk; sitting squarely and cogitating is seen by onlookers as ugly. Tell me, what is a patch-robed monk's inherent duty? / Always I recall Jiangnan in the third month, / Where the partridge cries, a hundred flowers are fragrant." He also said, "Clouds gather on the mountain peak, the sun rises over Fusang. / Chilly blows the cold wind, fluttering fall the decayed leaves. / Within the Xiaoxiang River, white waves surge to the sky; / Before Guanghui's gate, the ground is flat as a palm. / If a patch-robed monk knows of this, he sits securely in grand peace; / If not yet so, he cannot avoid grasping at heaven and groping the earth." He also ascended the hall and said, "Recently it is somewhat cold in spring; / Lonesome and wide is the universe. / Mountains and rivers have no obstruction; / The worlds are viewed in the palm of one's hand. / The mouthless Practitioner Lu / Talked too much upon seeing Fenggan. / If for one day we do not see each other, / Do not ask about former words." Holding up his staff, he said, "Do you understand? / The head of the stick has an eye bright as the sun; / To know true gold, look into the fire." He also said, "Today is the fifth day of the fifth month; / Who does not see the numinous sprouts of the hundred herbs? / Sudhana gathers medicine for Mañjuśrī; / Killing and giving life according to the occasion, they alternate as host. / People of the Chan school, do not be reckless: / Raise your eyebrows and look carefully. / Picking it up at will—do you know it or not? / The sweet is sweet, and the bitter is bitter."

12.16

Chan Master Guicai of Huoqiu in Shouzhou: A monk asked, "What is the Patriarch's deeply secret meaning?" The master said, "The Buddha eye cannot peer at it." [The monk] said, "Why can it not peer at it?" The master said, "The deeply secret meaning." He also asked, "What about when matching at a single word?" The master said, "The vermilion clouds are revealed." The monk said, "What about when not relying on a single word?" The master said, "Trailing water and dragging mud." [The monk] asked, "What about when brushing aside the dust to see the Buddha?" The master said, "The eyebrows are three feet long." He instructed the assembly: "If you awaken here, far transcending sense faculties and dusts, not constrained by letters, you will sit and cut off the heads of the reward and transformation Buddhas, and stride proudly upon the crown of Vairocana, suddenly transcending the three realms without constraint by types of things. Its wondrous function transforms: / The golden-maned lion lets out a single roar toward the summit of Mount Sumeru, / Shattering the gall of the hosts of māras." Suddenly picking up his staff, he said, "Do not cast down roots in Mount Qingliang; for now, pick it up under the walls of Huoqiu. Do you still see? If you see it with seeing, that is eternalism; if you see it with non-seeing, that is annihilationism. The vines and tangles of before are all cut off at once; seeing is not seeing. Do you still see?" After a long pause, he said, "In deep snow of the village ahead, / Last night a single branch blossomed."

12.17

Chan Master Zifang of Anguo in Raozhou ascended the hall, looked around at the assembly, and said: "Do you understand yet? Everything is already accomplished, requiring not the slightest mental effort. Merely exhaust the ordinary mind; there is no other holy understanding. Therefore it is said: 'Observing the true mark of the body, observing the Buddha is also thus.' The previous limit does not come, the subsequent limit does not depart, and the present is without abiding. From the root of non-abiding flow forth myriad varieties. Verify and examine the myriad phenomena arrayed all at once."

12.18

Chan Master Xiangji Yongmin of Shengshou in Lizhou ascended the hall: "The wooden horse charges open the path of a thousand riders; the iron ox breaks through the ten-thousand-fold pass. Right now, where are the wooden horse and the iron ox?" After a long pause, he said, "Startled from the sands of the evening sky, wild geese / Fly obliquely across the sea gate in two or three lines."

12.19

Chan Master Ruixiang Zilai of Ruizhou ascended the hall, looked around at the assembly, and said: "As a lineage master, one upholds the guideline everywhere, answering according to capacity, killing and reviving in the moment. The mind's eye is pure and sharp—how could it tolerate monsters? If you attain verification at the tip of the stick and accept responsibility under the shout, you bury the lineage style and bring shame to the ancient masters. The single path of turning the body does not brook hesitation; if a single breath does not return, you are the same as a dead fellow. Assembly, even if you reach this territory, you are still buried by phrases, not yet possessing the single path of breakthrough. Dare I ask you all, what is the single path of breakthrough? Is there anyone who can speak of it? If not, this mountain monk cannot avoid disclosing it to you." After a long pause, he said, "When jade leaves the mountain of Jing, its cold light moves; / When the sword leaves Fengcheng, purple mist stretches across."

12.20

Chan Master Kong Congyi of Zhenkong in Luzhou ascended the hall: "The mind mirror brightly reflects without obstruction." He then picked up his staff and said, "Calling this a staff is an obstruction; not calling it a staff is also an obstruction. Apart from this, what is it ultimately? Do you wish to understand? / Obstruction or non-obstruction, who is the partner? / The great earth, mountains, and rivers are utterly shattered to pieces."

12.21

Chan Master Guang of Qianming on Mount Fenghuang in Xiangzhou ascended the hall: "The sun rises in the east; / The moon sinks in the west. / Coming and going, swift as a shuttle, / Hurrying people on to become white bones. / This mountain monk has a Dharma / Worthy to be an art for preserving life: / Birth and death have nothing to do with it; / It smashes the den of the refined soul. / Bah, bah, bah! What thing is it? / It is not a sentient being, nor is it a Buddha. / Investigate!"

12.22

Chan Master Kaixian Xinyin Zhixun of Mount Lu was a native of Raozhou. Passing the scriptural examination, he received ordination, his aspiration yearning for the lineage style. Calling upon Chan Master Yuantong, he awakened to the mind essential. The assembly recommended him as the head monk. He then resided at Yanchang in Hefei, and later moved to Kaixian. Chan Master Foguo memorialized the court to grant him a purple square robe, and Commandant Zhang memorialized to grant the master's title 'Xinyin' (Mind Seal). A monk asked, "Now that the upādhyāya appears in the world, what will you use to guide people?" The master said, "A mountain-shaped staff." The monk said, "Like diao and dao resembling each other, or yu and lu mixed up." The master said, "Three thousand in the morning, eight hundred in the evening." [A monk] asked, "Zhaozhou received people in three tiers; how many tiers does the upādhyāya use to receive people?" The master said, "According to the household's abundance or frugality." The monk said, "Although the mechanism of the transcendental is already understood, what about matters of medium and lower capacities?" The master said, "Catch the intent on the hook; do not fix upon the balance-weight star." [A monk] asked, "Subhūti proclaimed no-speech and revealed the Way; by what does the upādhyāya reveal the Way?" The master said, "This mountain monk is simply like iron." He then said, "To the limit of sight in the blue sky, there is not a single cloud; the myriad phenomena are fully exposed in their whole body. If you deliberate and consult further, in the end it turns into a mere public proclamation. Having stood for a long time, return to the hall and go drink tea." He also said, "At dawn in the yin hour, whom does the sun rising over Fusang illuminate? Not having settled this matter, people rush south and north; who knows that the great earth is a single mote of dust? Although this is so, understanding it is very extraordinary; not understanding it is also most intimate." He also said, "Beating the drum, you come up and all look together; phenomena upon phenomena are present before you, requiring no labor of forging. Why is it like this, O Chan worthies? For each and every great person, I open a single thread." He also said, "Movement and stillness are not Chan; going and coming are constantly in samādhi. A myriad streams share one source; ocean clouds are naturally different. It can be said that mind and objects are one suchness—what could be amiss? Although this is so, tell me, is it obtained on the part of a patch-robed monk?" After a long pause, he said, "Tiantai wood of the jibang tree; Nanyue ten-thousand-year vine." He also said, "Holding Mount Sumeru in the palm; reflecting the ten directions before the eyes. Tell me, whose matter is this? Therefore Great Master Yunmen said, 'The sacred teachings of the three piṭakas are on your tongue; the dust-mote Buddhas are beneath your heels.' It is better to go ahead and awaken. If suddenly stumbling and knocking against something, unable to distinguish east from west, or north from south, what then?" After a long pause, he said, "So long as the bright moon over the five lakes remains, / One need not worry about having nowhere to drop the golden hook." He also said, "When one Dharma is not penetrated, myriad conditions are finally thoroughly cleared. Mountains and rivers have no obstruction; the numinous light shines everywhere it touches. Tell me, why does the eye not see the eyebrows? Merely because the dwelling place is too close, one cannot avoid being laughed at by patch-robed monks. Since it is not so, what is it? / An almsbowl without a bottom is an ordinary matter; / A face without nostrils makes one laugh to death."

12.23

Chan Master Deyong of Ganlu in Shu Prefecture. A monk asked, "Knowing the Master has attained the principle of Yuantong, I wonder how you instruct others?" The Master said, "By day, see the sun." The monk said, "I do not understand." The Master said, "By night, see the stars." He asked, "What is the great meaning of the Buddhadharma?" The Master said, "Singing requires shaking the head; weeping requires furrowing the brow." He asked, "What is the primary phrase?" The Master said, "King Liang did not know [him]." The monk said, "I wonder what the intention is?" The Master said, "Grieving alone in sorrow." He instructed the assembly, saying, "In the sandalwood grove there are no other trees; they all grew from roots in this earth to appear in the world. Their flowers, fruits, and branches are completely flourishing; the utpala flower only appears once in a while. Indeed, when sages and ordinary people gather together to view it from near and far, it is not absent. But tell me, under whose canopy do they receive shade?" After a long pause, he said, "Clouds rise over South Mountain; rain falls on North Mountain." He ascended the hall and said, "Striking the drum in early morning troubles everyone. In the monasteries of the ancient buddhas, this was only done out of necessity. Even if Deshan's single blow was like a sword leaning against the sky, and Linji's single shout was like thunder cracking over dry ground—these are all relying on power to intimidate people and stirring up waves without wind. Today, this mountain monk's offenses fill the sky; I leave them for people everywhere to inspect."

12.24

Chan Master Liangce Huiju of Jiangshan in Jiangning Prefecture was a native of Fuzhou. Having passed the scriptural examination, he was ordained. He traveled on pilgrimage to seek guidance from masters. First, he met Chan Master Zi of Liuhe and had a minor realization. Going to the assembly of Chan Master Yuantong, his doubts and blockages were instantly released. He appeared in the world to teach at Huazang, and later moved to Zhongshan. A monk asked, "The buddhas appear in the world universally for the multitude of beings; how is it when the Upādhyāya appears in the world?" The Master said, "I have never held up the staff." The monk said, "If so, humans and devas will obtain benefit." The Master said, "You would do well to comprehend my previous words." The monk said, "Understood, understood." The Master said, "This patch-robed monk still has a little discernment." He then said, "The autumn wind is bleak, the autumn scenery desolate. Wild geese cross the vast sky; swallows depart the great mansions. Traveling Chan pilgrims divine a dwelling to settle peacefully; with a light sack at the waist and a short khakkhara staff in hand, beside the water and among the pines, coming and staying without constraint. Even though it is like this, if someone suddenly asks: 'What is the business of itinerant pilgrimage? Before one with clear eyes, how will you respond?' If you are one who has attained it, there is not the slightest doubt; yet beginners and later students must also be attentive. Do you understand? If you want to know the road along the river, you must ask the person at the ferry." He also said, "The snow is about to fade, and it is exceptionally cold. Facing the fire is easy; treading the Way is hard. It is best to sleep soundly with one's clothes on, letting the sun climb the railings. The Patriarch did not demand the severing of an arm; my fellows, do not treat this lightly. Time slips away; human affairs are manifold. Here are green waters, there are blue mountains. Hard, hard: thirty-six thousand days in a hundred years—look, look, and already the temples are frosted white. This mountain monk's words are dragging through mud and water. Even though it is like this, only by raising a child does one know a father's kindness."

12.25

Chan Master Ne of Jixiang in Wuhu County, Taiping Prefecture. A monk asked, "Formerly by the Phoenix Terrace you attained the function of Yuantong; today, sitting across the crucial crossing, we request that you sing the tune of coming from the West." The Master said, "The sun rises at dawn; in application there is no need to contrive cleverness." The monk said, "Today this student has heard what was never heard before." The Master said, "When the mind does not wrong others, the face shows no shame." The monk said, "It may be said that the pure tone reaches the azure vault, and the ancient tune is heard by all." The Master said, "When you meet people, just circulate it like this." He then said, "The buddhas do not appear in the world, nor do they enter nirvāṇa; the Patriarchs did not come from the West, nor is there anything transmitted. If one goes entirely like this, old Śākya would swallow his breath and hold his tongue. But if a line of passage is opened to come over to this side, then one sees that there are buddhas, there are patriarchs, there are teachers, and there is transmission. When this mountain monk arrives here, there is no way forward and no door to retreat. Inevitably I must reveal a message to let everyone know. Do you comprehend it?" After a long pause, he said, "A crack of thunder startles the universe, yet how many are still lost in their dreaming souls?" When the Master arrived at Yinjing, he ascended the hall and said, "Amid the shadows of the five peaks, within the sound of the twin streams, the plants and trees are lush green, and the mist and clouds linger calmly. The scenery fills the eyes, visible everywhere. Even though it is like this, if you run into a phrase by the roadside, what would you say? Do you know where it settles?" After a long pause, he said, "Exquisitely multifaceted, it naturally curves together; on its steep and craggy single side, who dares peek?" He also said, "Whistling to the moon and chanting to the spring among waters and stones, forgetting cunning devices brings this mind leisure. For no reason the void was shattered and left in disarray; ashamed to face the white clouds, I return to my old mountain."

12.26

Chan Master Chongyun of Guanghui in Luzhou. A monk asked, "What is the realm of Guanghui?" The Master said, "Ancient cypresses embrace misty verdure; tall pines carry snowy chill." The monk said, "Who is the person within the realm?" The Master said, "A bottle of pure water, a cage of candles; a boy reciting sūtras, a monk sitting in meditation." He then said, "The ocean of the nature of the dharma-realm cannot be observed by the three realms; the gate of the Dharma of liberation cuts off even a single dust particle from being seen. Because spiritual natures are not equal and capacities differ, the buddhas appear and establish teachings according to conditions—adapting to capacities and responding to conditions in tea shops and wine houses, or roaming free and easy through willow lanes and flower alleys. All various activities enter the ocean of sarvajñā (all-knowledge). To speak like this shames the ancient sages. Have you not seen the ancient saying: 'Upon the lump of red flesh, it stands like a cliff a thousand yards high'? How will you advance a step from atop a hundred-foot pole?" After a long pause, he said, "Letting go of hands to arrive home, nobody recognizes him; not a single thing remains to offer to the venerable hall. Take care."

12.27

Chan Master Yue of Zifu at Chengtian in Luzhou. A monk asked, "What is the realm of Luzhou?" The Master said, "For a thousand miles, the majesty of the wind is stern; from the tiered city walls, the horn's tone is clear." The monk said, "Who is the person within the realm?" The Master said, "Though singing of integrity evokes the ballad of trousers and coats, borrowing Kou cannot retain material fit to be pillars and stones." He then said, "Know with confidence that this matter was first transmitted to Kāśyapa in the West, and within our land the patriarchal order was strictly enacted, later entrusted to Master Lu in the East. The true house style outside the teachings has not fallen into ruin; the lamp is divided into branches, conforming to capacities and responding to occasions. From ancient times until now, sages and worthies have appeared from time to time. How could those of minor capacity and meager wisdom carry on the ancestors, reveal the true principle, and praise this matter? Even though it is like this, things are not one-sided. Have you not seen the former master say: 'The one who speaks the Dharma at first does not know of the final phrase; the one who speaks the Dharma at last does not know of the initial phrase'? Putting aside the initial phrase for a moment, what is the final phrase? Is there anyone who can say it?" After a long pause, he said, "Take care."

12.28

Chan Master Zisheng of Anfu in Ningling, Nanjing. A monk asked, "If a single dust particle is established, the house and nation flourish; what is it like when not a single dust particle is established?" The Master said, "Having eyes without ears; sitting beside the fire in the sixth month." The monk then returned to the assembly. The Master said, "Of the thirty-six stratagems, running away is the best stratagem!" and immediately struck him from behind. He then said, "The questioning rushes like wind and gathers like lightning; the answering receives all streams like the ocean. Why so? The Great Way is vast and empty—who can express it in words? The Dharma has no coming or going, originally without appearing or disappearing. From now to antiquity, how has it ever been different? The spiritual light is not dimmed, its essence reveals true permanence. The mind is fundamentally empty and still; objects naturally do not arise. Since objects do not arise, the nature is fundamentally ever-abiding. It can be said that all dharmas are completely perfected. Therefore the previously awakened had a saying: 'Dharmas are fundamentally the dharma of no-dharma; the dharma of no-dharma is also a dharma. Now when the dharma of no-dharma is transmitted, what dharma has ever been a dharma?' Worthy friends, he has no such announcement for you; why do you not take responsibility for it right here? If you can take responsibility for it, you will be able to roam through the Huazang World within the light of prajñā, unfettered and at ease, with boundless wondrous function. To calculate and deliberate turns it into a public manifesto; if the slightest emotional thought or phenomenal appearance is not forgotten, how can there ever be rest in round after round of saṃsāra? Little do you know that both the ordinary and the sacred are empty names, and different aspects and inferior forms are originally illusory appearances. If you can trust yourself, the dust-like afflictions of vast kalpas will thaw like ice and break like tiles. In this way, you swallow the ten directions of the world in one mouthful—where could there still be the slightest obstruction or hindrance? Even though it is like this, I venture to ask you all: what was Bodhidharma doing, sitting coldly for nine years after coming from the West?" After a long pause, he said, "Do not doubt it." He also ascended the hall and said, "Ten thousand trees are sparse; peaks are scattered. Stern pines and ancient cypresses are evergreen through all four seasons. Meeting under the grove, what else is there to say? If you raise your eyebrows and blink your eyes, that is just ghosts playing with spirits. If you hold up a whisk and strike the seat, it is much like scratching an itch through a boot. Bumping and colliding, heads swell and faces turn red. Arriving here, how can it be just right?" After a long pause, he said, "Borrowing an idle piece of land from you, I proclaim it alone facing the high peaks. Participate!"

12.29

Chan Master Daoqing of Zhengjue in Jinling. A monk asked, "What is the great meaning of the Buddhadharma?" The Master said, "Old-granary rice and pale-yellow pickled vegetables." He asked, "What is the most urgent matter?" The Master said, "The storehouse is half finished; the foundation of the abbot's quarters is complete."

12.30

Chan Master Yiduan of Chenghui in Luzhou. A monk asked, "What is the Buddha?" The Master said, "Kneaded from mud and adorned with gold." The monk said, "What is the Dharma?" The Master said, "Hard to proclaim even with an ocean-like mouth." The monk said, "What is the Saṅgha?" The Master said, "Shaving the head and washing the bowl." The monk said, "Is there anything beyond this?" The Master said, "There is no harm in being wide awake." He then said, "Spring mountains are green, spring waters are emerald; chasing the waves and following the currents is wasted in vain. If you can trace back to the original source, the myriad branching streams sound clear and distinct. I ask you all: do you recognize it? If you suddenly recognize it, you will be spared the effort of vainly wall-gazing as in that year."

12.31

Chan Master Yi of Chongsheng at Northern Tianwang in Luzhou ascended the hall and said, "The spiritual source is pure and still, movement and stillness are as one. The myriad dharmas are fundamentally empty, illuminated in accordance with conditions. Adapting to square or round vessels, application is impartial. Clear and unhindered from eternity to the present. Therefore, in the heavens it revolves without moving; in the river it flows without washing away. Still without freezing, moving without confusion. Myriad kinds of operation, hidden without hindrance. Even though it is like this, what can be done about the fact that none of this can be used within the patriarchal house? I venture to ask you all: what extraordinary thing does a patch-robed monk possess?" He then held up his staff, laid it across his knees, and said, "Do you understand? The seven stars shine brilliantly; their movement illuminates heaven and earth." Striking once, he said, "The patriarchal orders of our lineage vainly keep their mouths shut; sitting across the wondrous peak, one swallows the Yellow River flowing backward in a single gulp. The iron ox of Kunlun strides across the universe. Arriving here, one must have a way out." After a long pause, he said, "When the jade horse neighs, the golden ladle turns; where the golden rooster crows, sunlight is born. Participate!"

12.32

Hermitage Master Zhirou of Qixian on Mount Lu had an awakening upon consulting Yuantong. He presented a verse matching the occasion, saying: 'For twenty years traveling on pilgrimage, / I walked all of the Eastern Capital and Western Luoyang. / Now returning here to Qixian, / I have not moved a single step.'

12.33

Chan Master Zongyong Huiyan of Tianxi in Jinling. A monk asked, "Gazing at the wall for nine years—what was he after?" The Master said, "Heaven covers and earth carries." The monk said, "Bodhidharma of old, Tianxi today." The Master said, "An old calendar from years past." He asked, "Right at this moment, where is the Buddhadharma?" The Master said, "Inside your nostrils." The monk said, "If so, I am breathless to death." The Master said, "There is a bit of that."

12.34

Dharma Heirs of Chan Master Zhicai of Mount Fori in Hangzhou

12.35

Chan Master Ziling of Jiashan in Lizhou was of the Zhou family from Yixing. He undertook his novitiate at Fusheng Temple in his home prefecture and received the full ordination at eighteen. He wandered through the monasteries. When he went to the Dharma assembly of Chan Master Cai of Bori, he awoke clearly to the mind essential, attending upon him at his side for many years. When Cai passed away, he traveled again to various regions, journeying together with Lin of Shishuang. On account of this, they came into the assembly of Chan Master Nan of Huanglong. Lin did not comprehend the Huanglong lineage tenets and sincerely offered his devotion to enter the abbot's room; the Master, furious, struck him, severed their friendship, and departed. Coming into the assembly of Chan Master Zhenru Zhe of Dahui, he served as head monk. Thereupon he opened the Dharma hall and flourished in teaching. A monk asked, "How was it before the primal chaos divided?" The Master said, "The spring breeze blows gently." The monk said, "How about after it divided?" The Master said, "The spring days lengthen leisurely." The monk said, "Is there still anything beyond?" The Master said, "A year has three hundred and sixty days." Ascending the hall, after a long silence he looked around at the assembly and said, "Within the moon the golden crow flies; / who says that not a single thing exists? / On Zhaozhou's eastern wall, / hangs a great gourd. Practice!" Ascending the hall, after a long silence he drew a circle and said, "Great assembly! More than five thousand fascicles cannot explain it fully; the Buddhas of the three periods cannot praise it enough. It brings to mind that old oil-seller, / hastily running down from the corded chair to stand and practice." Ascending the hall, he said, "If you immediately forget contrivance and keep silence, Jinsu has already seized the lead. If you intend to deploy the sharp edge of words, you fall behind Gautama. Apart from these two paths, what is the single road on which a patch-robed monk breaks free?" After a long silence he said, "It is amusing where Nanquan brought it up: / the sickle for cutting reeds is curved and bent. Practice!"

12.36

Dharma Heirs of Chan Master Yingfu of Changlu Guangzhao

12.37

Chan Master Zongze of Hongji in Zhending Prefecture was of the Sun family from Zhaozhou. In his youth he studied Confucianism and was outstanding among his peers. Chan Master Qingman of the Yuanfeng era saw him and urged him to serve the Buddha. Thereupon he went to Chan Master Yuantong to leave home, have his head shaved, and receive full ordination. He practiced under Chan Master Guangzhao and repeatedly sought the ancestral teaching, but had not yet experienced an opening. One day, just as his foot trod upon the steps, he suddenly realized awakening. He composed a verse matching the occasion, which said: / "Raising my foot to step on the brick stairs, / distinctly, it is this very Dharma. / Beside the boxwood tree, laughing ha-ha; / across ten thousand miles of blue sky, a single wheel of the moon." / He then presented what he had awakened to, and Guangzhao approved him. Yang Gongwei, an Hanlin Drafter-in-Waiting, invited the Master to appear in the world and expound the Dharma. A monk asked, "The ministerial star approaches the precious seat; we pray you proclaim the Patriarch's intention." The Master said, "Across ten thousand miles, not a wisp of cloud hangs." The monk said, "When favor is profound, one turns wordless." The Master said, "Only the auspicious breeze comes to the mat; no idle words fall among mortals." The monk said, "Through thousands of ages, the pure breeze is remarkably clear." The Master said, "A true lion's cub is good at the lion's roar." He asked, "The fourfold assembly approaches the feast, requesting the Master expound the Dharma." The Master said, "Mount Sumeru, the great ocean waters." The monk said, "I hear that at one chanting, three doubts cease; the blue lotus opens its eyes to gaze at the dhūta." The Master said, "How do you understand it in Pippala Cave?" The monk said, "The bright sun is in the empty sky, the pure breeze fills the seat." The Master said, "You have only said half of it." A monk asked, "Bodhidharma gazing at the wall—what is the principle of this?" The Master remained silent for a long time. The monk bowed. The Master said, "Today, posed this question by this monk, I am simply struck dumb." He then said, "After winter departs, Cold Food is one hundred and five days later. On the road of the living, the dead are countless. Piercing their heads into the thorn briars, they take it to be the suffering of sentient beings. How about sweeping the tombs? Adding earth onto the pile of bones. Only the renunciant does not tread the road of non-arising. Great assembly, tell me, onto what road do they go? Do you understand yet? Southern Tiantai, northern Wutai. Practice!" He also said, "The radish heads of Zhenzhou—their fame spreads under heaven. Although the old venerables of all regions have brought them forward with all their might, patch-robed monks with many mouths still cannot chew them to pieces. The former abbot laid them down and entrusted them to this mountain monk. Now I split them apart and offer them as a universal meal." After a long silence he said, "Do not disdain them as cold, bland, and without flavor; they briefly express a single heart of the Chan family." He also said, "The golden wind is mild and gentle; the scenery of things is bleak. Leaves fall on the garden shores; clouds fly above the ridge. Without fleeing the heat, the heat retreats of itself. Without intending coolness, coolness arrives of itself. Right at such a time, if you call it a realm of mind-only, that is precisely adding a head on top of a head. If you say everything is ordinary, it is much like cutting off your head to seek life." He also said, "Silla has no other wondrous directive: when it is time to speak, do not avoid having your tongue cut off. If only mind and mouth correspond, you will never exhaust its use in a lifetime. Tell me, what is the sentence in which mind and mouth correspond?" After a long silence he said, "The scorched brick is struck, frozen solid down to the bottom."

12.38

Chan Master Zongchu of Mount Langya in Chuzhou. A monk asked, "The court ministers invite the Master to ascend the precious seat; with what expedient means will you show what came from the West?" The Master said, "How clearly apparent." The monk said, "If so, then the Dharma rain deeply moistens the lucid hall." The Master said, "When poor, there is no eminent scholar to aid with gold; when sick, there are idle people prescribing medicinal formulas." The monk said, "Only when clouds scatter does one know the river moon is white; right here in our seats we witness old Lu's capacity." The Master said, "Human affairs of another place." A monk asked, "What is the environment of Langya?" The Master said, "The red sun illuminates it into a golden realm; the autumn mist dyes it into blue lapis lazuli." The monk said, "What is the person within the environment?" The Master said, "Raising the head, ten thousand clusters of mountains; companion to the hand, a single bamboo cane." He then said, "If judged by the gate of the ancestral masters, raising the eyes there are a thousand mountains and myriad waters; lowering the head there are one hundred and eight thousand [leagues]. Furthermore, if one exposes the edge of words to investigate the marvelous through speech, it is like beating ice to seek fire or climbing a tree to catch fish—wasting spirit and effort in vain, far off indeed! Talk such as this still pertains to the gate of conversion. Now, I ask you all: what can you say as the single phrase that does not fall into the gate of conversion?" After a long silence he said, "A single phrase without partiality responds across ten thousand miles."

12.39

Chan Master Daocheng of Mount Longpan in Chuzhou. A monk asked, "What is the environment of Longpan?" The Master said, "Clouds disperse, a thousand mountains emerald; smoke thickens, the rain-veiled bell." The monk said, "What is the person within the environment?" The Master said, "One staff, three patchwork robes." The monk said, "Is there still anything beyond?" The Master said, "Drowsy fellow!" A monk asked, "I hear the Master has already obtained the Huangmei lineage; how do you indicate the one Dharma to people?" The Master said, "A flower blossoms, singularly graceful; the wind stirs, the entire river is cold." The monk said, "The slender bamboo has high joints; the idle cloud has no fixed track." The Master said, "A single song of Chu grieves one to death." A monk asked, "Spring has already arrived, and the trees of awakening begin to flourish. Having ascended the precious seat, we invite the Master to preach the Dharma." The Master said, "The bank willows dance in the wind." The monk said, "The student does not understand." The Master said, "The stream blossoms open to the sun." He then said, "Whatever is picked up at hand is nothing other than wondrous function. The spiritual knowing of one's own nature is constant as such across kalpas. Motion and stillness accord with conditions like an echo answering in a valley. Multiplying bodies into billions, it bends to accord with all beings. Sprinkling sweet dew to water the banana sprouts; spreading clouds of compassion to speak the true mark. All return to the supreme Way, tranquil and clear throughout past and present. You must gather your spirit and clearly look! Do you noble ones see?" After a long silence he said, "A pool of autumn water, always seen to the bottom; a thousand feet of ravine pine, without bearing branches."

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續傳燈錄 — Classical Chinese