續傳燈錄 13

English (machine translation) 13

Language: English

13.1

Table of Contents for Fascicle 13 of the Continued Record of the Transmission of the Lamp

Thirteenth Generation under Dajian
Twelve Dharma heirs of Chan Master Fanghui of Yangqi:
Chan Master Shouduan of Baiyun
Chan Master Renyong of Baoning
Upāsaka Sun of the Ministry of Review
Chan Master Shousun of Shishuang
Abbot Yu of Donglin (The above five persons have records)
Chan Master Shouxun of Junshan
Chan Master Xianqiong of Changqing
Chan Master Zhiyin of Qinshan
Chan Master Weiyi of Falun
Chan Master Shandeng of Chongfu
Chan Master Xingquan of Fashi
Chan Master Haochan of Fashi (The above seven persons have no records)
Five Dharma heirs of Chan Master Kezhen of Cuiyan:
Chan Master Muzhe of Dawei
Chan Master Chong'ao of Xilin
Chan Master Dongzhu of Shigu (The above three persons have records)
Chan Master Wen of Jingyin
Chan Master Pushan of Yong'an (The above two persons have no records)
Two Dharma heirs of Chan Master Daokuan of Daning:
Chan Master Wuzheng of Doushuai
Chan Master Xiuguang of Yangqi (The above two persons have no records)
Nine Dharma heirs of Chan Master Zanyuan of Jiangshan:
Chan Master Faya of Xuedou
Chan Master Yingyue of Chengxi
Chan Master Ya of Shimen
Chan Master Ziqiong of Guifeng (The above four persons have records)
Chan Master Kezheng of Jiangshan
Chan Master Zongben of Ganlu
Chan Master Deyi of Ganlu
Chan Master Daoyan of Pumen
Upāsaka Huang Anli (The above five persons have no records)
Four Dharma heirs of Chan Master Shenghui of Shuangfeng:
Chan Master Wenzan of Guangguo
Chan Master Yanwen of Lingshan (The above two persons have records)
Chan Master Zhongxiang of Shengye
Chan Master Huiran of Yunyang (The above two persons have no records)
One Dharma heir of Chan Master Zheng of Wuquan:
Chan Master Zongzhen of Qingshan (No record)
Three Dharma heirs of Chan Master Jingshao of Luopu:
Chan Master Daoxian of Jiashan
Chan Master Mixun of Luopu
Chan Master Daoyuan of Renwang (The above three persons have no records)
One Dharma heir of Chan Master Guangyong of Puti:
Chan Master Shansi of Jingtu (Has record)
Four Dharma heirs of Chan Master Qingsui of Tiantong:
Chan Master Lizhi of Dazhong
Chan Master Yuan of Qianyuan
Chan Master Yingcheng of Wanshou (The above three persons have records)
Chan Master Huizhong of Lingyin (No record)
Seven Dharma heirs of Chan Master Wenyue of Yunfeng:
Chan Master Qixiao of Shouning
Chan Master Xianxu of Chenghui (The above two persons have records)
Chan Master Jishi of Jingyan
Chan Master Shouzhen of Dalong
Chan Master Lin of Guoshan
Chan Master Youhui of Yongxi
Chan Master Rushui of Longya (The above five persons have no records)
One Dharma heir of Chan Master Shouyi of Kaifu:
Chan Master Weibing of Chenghui (No record)
Five Dharma heirs of Chan Master Xiaoyue of Letan:
Chan Master Jujin of Shanglan
Chan Master Daolü of Letan
Chan Master Xiuyu of Yong'an
Chan Master Cijue of Kaixian
Chan Master Zonghai of Jianfu (The above five persons have no records)
Six Dharma heirs of Chan Master Chaoxin of Dinghui:
Chan Master Zhiyuan of Qionglong (One person has record)
Chan Master Wuguo of Mingyin
Chan Master Chuming of Qining
Chan Master Rujian of Huiri
Chan Master Qifu of Luyuan
Chan Master Facheng of Puming (The above five persons have no records)
One Dharma heir of Chan Master Tan of Xingjiao:
Chan Master Shaozheng of Mingjiao (No record)
One Dharma heir of Chan Master Wukong of Yuquan:
Chan Master Qiyue of Huguo (Has record)
One Dharma heir of Chan Master Bingzhen of Changshu:
Chan Master Huiman of Jinshan (No record)
Two Dharma heirs of Chan Master Baozong of Fuyan:
Chan Master Yiran of Huayao
Chan Master Zhiyu of Chengtian (The above two persons have records)
One Dharma heir of Chan Master Tongguang of Taizi:
Chan Master Qingzhao of Longmen (Has record)
Six Dharma heirs of Chan Master Daozhen of Jingyin:
Chan Master Huixian of Changqing
Chan Master Jichao of Qisheng
Chan Master Dongfu of Xiangyan (The above three persons have records)
Chan Master Yuanxun of Shaolin
Chan Master Shaoxuan of Beichan
Chan Master Zonghai of Bailu (The above three persons have no records)
Four Dharma heirs of Chan Master Renyue of Tianwang:
Chan Master Shaoqing of Xinghua
Chan Master Jingfang of Dinglin
Chan Master Chugui of Shoushan (The above three persons have records)
Chan Master Xiyuan of Shangfang (One person has no record)
Four Dharma heirs of Chan Master Weifang of Yuquan:
Chan Master Shaodeng of Shengquan
Chan Master Shanzhou of Huili
Chan Master Zhongbian of Nanhua
Chan Master Zhixing of Yanfu (The above four persons have records)
One Dharma heir of Chan Master Huaxian of Jinshan:
Chan Master Zhijin of Yuantong (No record)
One Dharma heir of Chan Master Xian of Wuya:
Chan Master Xiyong of Xichan (No record)
Two Dharma heirs of Chan Master Shizhen of Chengtian:
Chan Master Baibi of Baishui
Chan Master Zhihai of Jiuding (The above two persons have no records)
One Dharma heir of Chan Master Lin of Jingshan:
Vinaya Master Zewu of Doushuai (No record)
Three Dharma heirs of Chan Master Yu of Xuefeng:
Chan Master Chongdao of Jiufeng
Chan Master Chongyan of Yuanming
Chan Master Fengchen of Baolin (The above three persons have no records)
Two Dharma heirs of Chan Master Jie of Zishou:
Chan Master Wenyiu of Dazhi
Chan Master Siyong of Zishou (The above two persons have no records)
Two Dharma heirs of Chan Master Zhen of Shangfang:
Chan Master Qijue of Yunfeng
Chan Master Shaoxun of Nanyue (The above two persons have no records)
One Dharma heir of Chan Master Da of Zhangjiang:
Chan Master Fayin of Wanshou (No record)
Twenty-five Dharma heirs of Chan Master Wensheng of Lingyin:
Chan Master Yanshan of Lingyin
Chan Master Juzhe of Jianfu
Chan Master Yuncong of Lingyin
Chan Master Qing of Nanyuan
Chan Master Zong of Baoning
Chan Master Youbang of Shifo
Chan Master Junei of Qingliang (The above seven persons have records)
Chan Master Zisheng of Fori
Chan Master Baowei of Xingjiao
Chan Master Zhao of Anle
Chan Master Long of Guangguo
Chan Master Xi of Yong'an
Chan Master Chong of Huguo
Chan Master Zhao of Lingyin
Chan Master Shao of Yong'an
Chan Master Hong of Miaoyan
Chan Master Cihua of Qingliang
Chan Master Huizhong of Heshan
Chan Master Guimu of Guangfa
Chan Master Xiuqing of Yuanji
Chan Master Zhirong of Jingqing
Chan Master Chang of Huguo
Chan Master Zhuo of Baoben
Chan Master Pu of Ruiyan
Chan Master Yue of Haihui (The above eighteen persons have no records)
One Dharma heir of Chan Master Juxu of Baofu:
Chan Master Siru of Zhizhe (Has record)
Three Dharma heirs of Chan Master Wucheng of Longhua:
Chan Master Xuanmi of Lingyan (One person has record)
Chan Master Huiduan of Lingfeng
Chan Master Xian of Qianming (The above two persons have no records)
Two Dharma heirs of Chan Master Yihai of Ruiyan:
Chan Master Wenhui of Damei
Chan Master Siyuan of Cuiyan (The above two persons have records)
One Dharma heir of Chan Master Zhaoyuan of Zhangjiang:
Chan Master Shoujian of Wanshou (Has record)
One Dharma heir of Chan Master Zhou of Xingyang:
Chan Master Huitai of Zhiman (No record)
One Dharma heir of Chan Master Duan of Bailu:
Chan Master Jiezhu of Fahai (No record)
Two Dharma heirs of Chan Master An of Guizong:
Chan Master Yougui of Ciyun
Chan Master Zongyi of Tong'an (The above two persons have no records)
One Dharma heir of Chan Master Yuan of Liangfeng:
Chan Master Facan of Yinshan (No record)
One Dharma heir of Head Monk Yan:
Chan Master Weizhan of Zhaoti (Has record)

13.3

Table of Contents for Fascicle 13 of the Continued Record of the Transmission of the Lamp (End)

13.4

Thirteenth Generation under Dajian

13.5

Dharma Heirs of Chan Master Hui of Yangqi

13.6

Chan Master Baiyun Shouduan of Shuzhou was a son of the Ge family of Hengyang. In his youth he engaged in literary arts. Reaching adulthood, he relied on Master Yu of Chaling to shave his head and take the robe. He went to call upon Yangqi. One day Yangqi suddenly asked, "Who was your preceptor?" The Master said, "Upādhyāya Yu of Chaling." Yangqi said, "I have heard that when crossing a bridge he stumbled and fell, having an awakening, and composed a verse that was exceedingly extraordinary. Can you remember it?" The Master recited: / "I have a single bright jewel, / Long locked away by afflictions and dust. / This morning, the dust is exhausted and light is born, / Illuminating and shattering ten thousand peaks of mountains and rivers." / Yangqi laughed and quickly rose. The Master was stunned and did not sleep the whole night. At daybreak he inquired about it. As it happened to be the end of the year, Yangqi said, "Did you see the exorcists driving away demons yesterday?" He replied, "I saw them." Yangqi said, "You are one tally inferior to them." The Master, astonished again, said, "What is the meaning?" Yangqi said, "They love to have people laugh; you fear people laughing." The Master experienced great awakening. He served as Yangqi's attendant for a long time, then took leave to travel around Mount Lu. Chan Master Yuantong Ne recommended him to reside at Chengtian, where his reputation became celebrated. Later he relinquished his position to reside at Yuantong, and successively moved to Fahua, Longmen, Xinghua, and Haihui. Wherever he went, the assembly gathered like clouds. A monk asked, "What is the Buddha?" The Master said, "In boiling water there is no cold spot." [The monk] asked, "What is the great meaning of the Buddha-Dharma?" The Master said, "Pushing a gourd under the water." [The monk] asked, "What is the meaning of the Patriarch's coming from the West?" The Master said, "The crow flies, the hare runs." [A monk] asked, "Not seeking the various sages and not valuing one's own spirit is not yet the business of a patch-robed monk. What is the business of a patch-robed monk?" The Master said, "Dead water does not harbor a dragon." [The monk] said, "What is it when going just like that?" The Master said, "You have completely duped yourself." Arriving at Xixian, he ascended the hall: "Since opening the hall at Chengtian, I have arranged some entangling vines. Coming south of the mountain, entangling east and entangling west, they were instead packed away into tens of thousands of robes at Guizong and Kaixian. Today, arriving in the assembly at Sanxia, it is very much like treating a goiter on the verge of a wedding—in haste, one's hands and feet fail to manage. Happily, I hope the great assembly will not blame me. Respectfully, take care!" He ascended the hall: "A bird has a pair of wings and flies without near or far; the Way emerges from a single corner and proceeds without before or after. You patch-robed monks ordinarily pick up spoons and put down chopsticks, all claiming to know it exists. When it comes to climbing the ridge, why are you out of breath instead? Have you not heard: 'A person without distant worries will certainly have near anxieties'?" He instructed the assembly, saying: "A mud Buddha does not cross the water; a wooden Buddha does not cross the fire; a metal Buddha does not cross the furnace; the true Buddha sits inside. Great assembly! The twelve portions of bones and eighty-four thousand pores of old man Zhaozhou have all at once been tossed into your bosoms. Today, seeing an injustice on the road, Yuantong vents anger on behalf of the ancients." Clapping the Chan seat with his hand, he said, "One must know that seas and peaks return to an enlightened ruler; / I cannot believe that heaven and earth would engulf an auspicious man." He instructed the assembly, saying: "The Buddha's body fills the Dharma realm, / Universally appearing before all living beings. / Responding to capacities in accordance with conditions, nowhere is it incomplete, / Yet it constantly abides on this bodhi-seat. / Great assembly! How do you speak of the principle of responding to capacities in accordance with conditions? In just a single snapping of the fingers, the capacities of the sentient beings throughout the entire earth are simultaneously responded to fully and adequately, yet without ever moving a single hair-tip. For now, we call this responding to capacities in accordance with conditions while constantly abiding on this seat. Just like this mountain monk, having now accepted the invitation of Fahua, I take leave of the great assembly one after another, going to spend the night in the county to open the hall, and only then return to the monastery. Now tell me, have I left this seat or not? If you say I have left, that is the spreading of worldly truth. If you say I have not left, how do you see that matter of not leaving? Could it be that the boundless lands of self and other are not separated by the tip of a hair, and the beginnings and ends of past and present across ten ages do not depart from the present thought? Or could it be that being completely without mind, it simultaneously pervades of itself? If it is like that, it is truly like swinging a stick to strike the moon. Arriving here, you must directly awaken before it is achieved. After awakening, you must further encounter a person [who understands] before it is achieved. You might say: having awakened, that is the end of it; why must one further encounter a person? If having awakened one encounters a person, when lowering one's hands in expedient means, at every move one naturally has a path out, not blinding the eyes of students. If one only awakens to the dry radish-head, not only will one blind the eyes of students, but whenever one moves oneself, one will first violate the blade and injure one's own hand. Look at how my late master Yangqi asked Grandfather-master Ciming: 'When the secluded bird murmurs, leaves the clouds, and enters the jumbled peaks, what then?' [Ciming] answered: 'I walk in the wild grass; you again enter a deep village.' [Yangqi] proceeded: 'The official does not permit a needle; let me borrow another question.' The Grandfather-master then shouted. [Yangqi] proceeded: 'A good shout!' The Grandfather-master shouted again. The late master also shouted. The Grandfather-master then shouted twice in succession. The late master thereupon bowed. Great assembly, you must know: one who has awakened and encountered a person meets someone at the crossroads, yet shakes hands on the summit of a thousand peaks; meets someone on the summit of a thousand peaks, yet shakes hands at the crossroads. Therefore this mountain monk once had a verse saying: / 'Where others reside, I do not reside; / Where others walk, I do not walk. / It is not that I am difficult to associate with; / In general, black and white must be distinct.' / This mountain monk, about to depart, unties the mouth of the cloth bag and scatters it before everyone all at once. Those with eyes, do not mistakenly blame me. Take care!" He ascended the hall: "The ancients left behind a word or half a phrase. When one has not penetrated it, it is like bumping into an iron wall. Suddenly one day, after seeing through it, only then does one realize that one is oneself the iron wall. Nowadays, how do you penetrate it?" He further said, "Iron wall, iron wall!" He ascended the hall: "If you truly manage to break out in a sweat once, then upon a single stalk of grass you will manifest jade halls and pavilions. If you have not truly managed to break out in a sweat once, even if there are jade halls and pavilions, they will instead be covered up by a single stalk of grass. How do you manage to break out in a sweat? / I naturally have a pair of clumsy hands, / That have never casually danced the Santai." He ascended the hall: "The beginning of the summer retreat is named 'restricting the feet'. The intention of restricting the feet lies in advancing on the Way and protecting life. For patch-robed monks, what further life is there to protect, what Way to advance upon? Spitting a single spit spits right through old man Śākya's face; taking a single step treads right through old man Śākya's backbone. Such a one is still a fellow following the crowd and pursuing the herd, not yet a genuine patch-robed monk." After a long pause, he said: / "Limitless romantic charm, too indolent to show off, / Avoiding letting people point to a fine gentleman." / In the fifth year of Xining he passed away, at the age of forty-eight.

13.7

Chan Master Baoning Renyong of Jinling was a son of the Zhu family of Siming. His deportment was profound and graceful. When still young, he became a fully ordained monk and thoroughly understood the Tiantai teachings. Changing his attire, he visited Chan Master Xuedou Mingjue. Xuedou deemed him capable of shouldering the Great Dharma, and teasingly chided him, saying, "A rustic seat-master!" In frustration and indignation, the Master went down the mountain, bowed toward Xuedou, and vowed: "In this life, if my itinerant pilgrimage in investigating Chan does not surpass Xuedou, I swear I will not return to my native place!" He immediately went to Letan, where more than a decade passed without the knot of doubt dissolving. Hearing that Yangqi had moved to Yugai and was able to discipline and forge students, he went straight to his room. Before a single word was finished, he abruptly clarified the mind-seal. After Yangqi passed away, he traveled with his fellow student Chan Master Baiyun [Shou]duan, investigating the profound mysteries to the utmost. Later he came into the world to be abbot twice at Baoning and ended his days there. A monk asked, "What is the Buddha?" The Master said, "What is close to the fire scorches first." [The monk] asked, "What is the Way?" The Master said, "There are thorns in the mud." [The monk] asked, "What is the person in the Way?" The Master said, "Be sure not to step on them." [A monk] asked, "An ancient worthy said: 'The cold wind withers the decaying leaves; one is still glad when an old friend returns.' I wonder, who is the old friend?" The Master said, "Upādhyāya Yangqi passed away long ago." [The monk] said, "Right at such a time, who else acts as an intimate friend?" The Master said, "A blind village elder nodding in secret." [A monk] asked, "What is the Buddha?" The Master said, "One does not perceive the stench of one's own feces." [A monk] asked, "What is the environment of Baoning?" The Master said, "The main peak stands upside down." [The monk] asked, "What is the person in the environment?" The Master said, "He has not even half a nostril." [A monk] asked, "What is a person at ease amid the dust?" The Master said, "Following along does not hinder swinging one's arms." [A monk] asked, "What is the Buddha?" The Master said, "An iron hammer without a hole." [The monk] asked, "What is the great meaning of the Buddha-Dharma?" The Master said, "In boiling water there is no cold spot." [A monk] asked, "On Gṛdhrakūṭa the moon was pointed out; at Caoxi the moon was spoken of. I wonder, how is it under the gate of Baoning?" The Master said, "Ah!" [The monk] said, "There are flowers pasted directly on the face." The Master then shouted. [A monk] asked, "Picking leaves and seeking branches I do not ask about; what is cutting straight to the root source?" The Master said, "A mosquito climbing an iron ox." [The monk] said, "The person of the root source already understands; how do you instruct those of medium and low capacity?" The Master said, "The stone man's back is streaming with sweat." He ascended the hall: "For over twenty years this mountain monk carried his pack and bowl, calling upon more than a dozen kalyāṇamitras across the seas. I had no realization of my own at all, resembling a stubborn stone; nor did the venerable elders I visited have any superior points to benefit me with. From that time on, for my whole life I became a person who understands nothing at all—fortunately a pitiful sort. Suddenly I was blown by the wind of karma to Jiangning Prefecture, and for no reason was pushed by people to step forward, residing in a dilapidated monastery at the crossroads, acting as a master of gruel and rice to receive guests from north and south. As matters could not be avoided, according to circumstances there is salt and vinegar, sufficient gruel and sufficient rice. I just pass the time like this; as for the Buddha-Dharma, I have never even dreamt of it." He ascended the hall. When the attendant had finished burning incense, the Master pointed to the attendant and said, "The attendant has already expounded the Dharma for everyone." He ascended the hall: "Look, look! This mountain monk is going into the Tongue-Pulling Hell!" Pulling his tongue with his hand, he said, "Ouch, ouch!" He ascended the hall: / "The autumn wind is cool, the pine's resonance long; / The guest who has not returned longs for his hometown. / Tell me, who is the guest who has not returned? Where is the hometown?" / After a long pause, he said, "On the long communal bench, there is gruel and there is rice." He ascended the hall: / "Phoenix-call branches, rain shatters the clods; / At dawn upon the pillow, the orioles' songs are fragmented. / Toads and earthworms chirp all at once; / Wondrous Virtue and Empty Born do not understand at all. / In groups of three, in gangs of four, / Graceful and slender, floating and fluttering, / Going south, north, east, and west, / Breaking off pear blossoms, / And plum blossoms, one ornament or two."

13.8

Upāsaka Sun of the Ministry of Justice: Chan Master Yangqi Hui came to visit him just as he was directly observing trials and judgments. The gentleman said, "I am entangled by royal affairs; by what means can I escape them?" Yangqi pointed and said, "Do you understand?" The gentleman said, "I hope the Master will point it out." Yangqi said, "This is the Ministry official's vast and profound vow to benefit and save living beings." The gentleman said, "I wonder, how is this so?" Yangqi instructed him with a verse, saying: / "Responding, you manifest the body of an official, / Vastly extending a deep and compassionate vow. / Where you re-examine cases on behalf of others, / Under the rod, the blood is dripping wet." / The gentleman had an awakening at this.

13.9

Chan Master Shishuang Shousun of Tanzhou: A monk asked, "Not speaking of birth, not speaking of death—why do you not speak?" The Master said, "A single word has already gone forth." [The monk] said, "What about passing from east to west?" The Master said, "A team of four horses cannot overtake it." [The monk] said, "The student does not act in that manner at all." The Master said, "It is easy to open a mouth that speaks from start to finish, / But difficult to maintain a mind like winter's chill."

13.10

Hereditary Abbot Yu of Chaling County in Hengzhou was a native of that prefecture. He shaved his head in his youth, and devoted himself solely to attending to offerings. His cloister was located at a thoroughfare frequented by various Chan monasteries; whenever a fund-raising monk arrived, the master was sure to make offerings to him. One day, a fund-raising monk from Yangqi arrived. The master asked him about the essential tenets of the Chan lineage. The fund-raising monk cited for him: 'The Upādhyāya [Yangqi] always asks the patch-robed monks: A monk asked Fadeng, "How does one take a step from the top of a hundred-foot pole?" Fadeng said, "Eh!"' From this, the master investigated and contemplated it, never parting from the thought. One day, he happened to go to attend an outside invitation, riding a lame donkey across a stream bridge. The donkey stepped through the bridge, catching its hoof. The master fell from the donkey, and without realizing it, cried out from his mouth, 'Eh!' Suddenly he had an awakening. He composed a verse: 'I have a single spiritual jewel, / Long bound and locked by the toil of defilements. / This morning the dust is exhausted and light is born, / Illumining ten thousand peaks of green mountains.' He rushed to visit Yangqi, and Yangqi immediately gave him the seal of approval. The master was the tonsure master of Baiyun Shouduan. The circumstances of Duan's awakening to the Way are already detailed in Duan's biography. Later, Duan emerged in the world to reside at Chengtian in Jiujiang. He praised the master's portrait, saying: 'Similes of the water and the moon—since ancient times they have been many! / I am not like that today—what is it that I declare? / From the top of a hundred-foot pole he once took a step; / With one tread on the stream bridge, mountains and rivers vanished. / He did not travel to different regions—what traveling could there be? / Xuansha and Baoshou—the master is their peer! / East of Yingfeng Peak, at the mouth of the Mi River, / For thirty-three autumns he roared the Great Lion's Roar! / Expanding, contracting—and now it is over! / As before, in vain pour the waters of the Mi River. / Several thousand li separate this from Jiujiang; / The father has double teeth, but the son has no teeth. / Idly laboring to tug the ears before a single incense brazier, / The faint smoke circles and follows the pine wind as it rises.'

13.11

Dharma Heirs of Chan Master Cuiyan Zhen

13.12

Chan Master Dagui Muzhe Zhenru of Tanzhou was a native of Linchuan in Fuzhou, of the Wen clan. A monk asked, 'What was Zhaozhou's intended meaning in the cypress tree in the courtyard?' The master said, 'When night comes the cold wind blows fierce; the solitary traveler has already grown cold beforehand.' The monk said, 'The former master did not have this saying; what then?' The master said, 'Only the wayfarer knows the suffering.' The monk said, 'Ten years running in the red dust; this morning the body is revealed alone.' The master said, 'Adding frost upon snow.' He was asked, 'What is the Buddha in the city?' The master said, 'In the midst of ten thousand people, no sign is planted.' The monk said, 'What is the Buddha in the village?' The master said, 'A muddy pig and a mangy dog.' The monk said, 'What is the Buddha in the mountains?' The master said, 'Cut off from the coming and going of people.' The monk said, 'What is the phrase of the separate transmission outside the teachings?' The master said, 'It cannot be translated.' He was asked, 'How was it before Niutou met the Fourth Patriarch?' The master said, 'The goosebumps stood on end.' The monk said, 'How was it after he met him?' The master said, 'Sweat came forth on his forehead.' He ascended the hall: 'On the first day of the moon, heaven and earth are vast and boundless—who suffers grievance? On the second day of the moon, east, west, south, and north have no handle. On the third day of the moon, Sudhana especially travels south to pay visits. Therefore it is said: Releasing, and the tattvas radiate light; holding fast, and mud and sand conceal the glow. Tell me, is releasing right, or is holding fast right?' After a long pause, he said, 'The three dots of the perfect "I"; all things are naturally fresh and sharp.' He ascended the hall: 'An ancient Buddha said, "Formerly, turning the Dharma wheel of the Four Noble Truths at Vārāṇasī, I fell into a pit and dropped into a trench. Now, again turning the most wondrous, unsurpassed Great Dharma Wheel, I add mud upon earth." Right now, is there anyone who does not climb the steps but alone transcends beyond worldly things?' After a long pause, he said, 'Stick your head out beyond the heavens to see who is a person within the midst of it.' He ascended the hall: 'Alala! What is it? Reflecting back on the Broken Stove Fallen of those years: the staff suddenly struck him, only then realizing he had let me down.' He struck the incense table once with his staff and said, 'Fallen, fallen!' He ascended the hall: 'Grasping at emptiness and pursuing echoes exhausts your spirits. Awakening from a dream, one perceives the unreality—what further matter is there? The old fellow Deshan is on your eyebrows and eyelashes. Do you people still perceive him? If you perceive him, waking from a dream you perceive the unreality. If you have not yet perceived him, grasping at emptiness and pursuing echoes will never have an end. Even if right here you are unhindered and clear, it is still climbing mountains to offer tribute. Is there anyone who alone transcends beyond worldly things?' After a long pause, he said, 'For now, do not pretend to be clear-headed.' He was asked, 'Mahābhijñājñānābhibhū Buddha sat in the bodhimaṇḍa for ten kalpas; why could he not accomplish the Buddha Way?' The master said, 'It distresses one to death.' He ascended the hall: 'White clouds are calm and limpid; water pours into the vast ocean. The ten thousand phenomena are fundamentally at ease—what further matter is there? Therefore it is said: There is provisional, and there is real; there is illumination, and there is function. How do you people tread when you arrive here?' After a long pause, he said, 'As long as there is a path to ascend, higher people also walk it.' He ascended the hall: 'This mountain monk fundamentally has no savings; I just have enough porridge and enough rice. When weary, I immediately take a nap, entirely leaving it to divination here and there.' He ascended the hall: 'An ancient said, "One Śākya, two Yuanhe, three Buddha. What kind of earthen-pot tumuli are all the rest?" Huiguang is not like that: One Śākya, two Yuanhe, three Buddha—all are earthen-pot tumuli! Do you people still know where Huiguang lands? If you know, I grant that you possess iron eyes and copper pupils. If you do not know, do not say, "Having weathered dangerous winds and waves many times, in a small skiff I once roamed the Five Lakes."' He ascended the hall and held up his staff, saying, 'As soon as a single speck of dust arises, the great earth is completely gathered up.' He struck once and said, 'The Abhirati world is smashed to a hundred pieces! Tell me, where is Akṣobhya Tathāgata right now? If someone recognizes him, they may be said to ascend to wondrous awakening without moving a step. If you do not yet recognize him, he has gone into your eyebrows and eyelashes into nirvāṇa!' He struck again. He ascended the hall: 'No need for thinking to know; no need for deliberation to understand. The price of rice in Luling is high; the radishes of Zhenzhou are big.' He ascended the hall, held up his staff, and said, 'Zhihai's staff is sometimes the precious sword of the Vajra King, sometimes the crouching lion, sometimes the probing pole and shadow grass, and sometimes it is not used as a staff. Do you people still understand thoroughly? If you understand thoroughly, it is like a dragon obtaining water, like a tiger relying on a mountain, appearing and disappearing, unfurling and rolling up, freely and universally applied. If you do not yet understand, it is much like fleeing one's shadow in the midday sun.' He ascended the hall: 'From the ten directions they gather together, / Each studying non-action. / This is the arena for selecting Buddhas; / The mind being empty, they pass the exam and return. At Huiguang's gate, one is directly elevated and ascends, not passing through subjects of examination. Since you people have arrived here, the wind and clouds are spread over the earth, and claws and teeth are already formed. You only lack the sound of thunder to scorch your tails. Now, I shall strike sudden thunder for you people!' Striking the meditation couch with his staff, he stepped down from the seat. On the eighth day of the tenth month in the second year of the Shaosheng reign era, without illness, the master spoke a verse: 'Last night at the third watch, wind and thunder suddenly arose; / Clouds disperse across the vast sky, and the moon sets over the front stream.' After a long pause, he took leave of the assembly and passed away into quiescence. After cremation, his relics were about a peck in volume, as large as beans. His eyes, teeth, and nails were intact. His disciples divided them into stūpas in the capital and in Tanzhou.

13.13

Chan Master Xilin Cong'ao of Nanyue. A monk asked, 'One question and one answer: host and guest are distinct. When there is no question and no answer, how is it distinguished?' The master said, 'Those sitting, sit; those standing, stand.' The monk said, 'How is it when one understands it just like that?' The master said, 'The tongue presses against the upper palate.' The monk bowed. The master said, 'You must not disown it.'

13.14

Chan Master Dongzhu of Shigu in Qizhou ascended the hall and said, 'The more questions and answers there are, the further one is from the Way. Why? The Way does not pertain to knowing; knowing is false perception. The Way does not pertain to seeing; seeing is the eyes. When the eyes are not clear, encounters with things are precipitous and steep. Interlinked rings unbroken are the root of birth and death. If you can go directly beyond the Great Void, naturally emotional thoughts are suddenly forgotten, and the true mind is directly exposed. Such talk as this is condescending for those of lower capacities. When companions of the Way meet, nothing is impermissible: sitting, the ten directions are entirely hidden; walking, one accords with conditions in the six destinies; speaking, speech issues from the mouth; silent, the three disasters do not disturb. Although it is like this, you must know that there is a path of turning the body. In the assembly, is there anyone who can turn the body? Come forward to bear witness! If not, this mountain monk suffers a defeat today.'

13.15

Dharma Heirs of Chan Master Jiangshan Yuan

13.16

Chan Master Xuedou Faya of Mingzhou. A monk asked, 'This student does not ask about the meaning of coming from the West; I beg the master to use skillful means to point out my deluded feelings.' The master said, 'Though thunderclaps pass overhead, he is still dozing.' The monk said, 'I thank the master for answering the question.' The master said, 'Opening your mouth repeatedly, whom are you asking?' The monk said, 'How can it be helped that this student has not yet bowed?' The master said, 'Stop blundering about.'

13.17

Chan Master Chengxi Yingyue of Shaozhou was a native of Yihuang in Fuzhou, of the Dai clan. He ascended the hall: 'My lineage has no verbal phrases; in vain do you labor to search for a road. The ready-made gong'ans are already manifold; how can you bear further crossing into other doors? Face to face at the critical moment, directly take it up; what need is there to suffer hardships in distress? Bah!'

13.18

Chan Master Shimen Ya of Quzhou. A monk asked, 'When the thunderous voice roars once, dragons and elephants all assemble. This student has come up; I request the master to raise the chant.' The master said, 'When the lotus eyes blink, a thousand realms become quiet; where the golden countenance smiles, a single flower is fresh.' The monk said, 'Humans and devas all enter the realm of Luofeng; today we personally hear the genuine sound.' The master said, 'A million [people] are bewildered, no one knows.' He also asked, 'How was it before the Buddha appeared in the world?' The master said, 'In the jade palace of the Eastern Crown Prince, no shadow remains.' The monk said, 'How was it after he appeared in the world?' The master said, 'Beside the Lumbinī Grove, heavenly flowers rain down.' The monk said, 'If so, then he leaped over the spring city in the eighth night, and dwelt on the Snow Mountains for six years.' The master said, 'How was it prior to the King of Majestic Voice?' The monk said, 'Please wait for another time.' The master then struck him. He also asked, 'What is the meaning of the Patriarch's coming from the West?' The master said, 'The stupa of Bear's Ear opens, empty and desolate; only a single sandal remains, brushed by light dust.' He also asked, 'What is the Upādhyāya's house style?' The master said, 'A single staff of Qiong bamboo; a three-part patch-quilt robe.' The monk said, 'When a guest arrives, with what do you receive him?' The master said, 'Drawing from the spring, I brew thick Patriarch tea.' He instructed the assembly, saying: 'The dogwood is tender and the chrysanthemums fragrant, / Utterly delighting the drunk fellow of the Tao clan. / Although we have no share in floating wine-cups, / Idly enjoying by the eastern hedge also does no harm. Assembly! Idly enjoying is not absent, but tell me, where are the eyes? Those who know it have eyebrows lying horizontal above their eyes; those who have not understood run about wildly amid the yellow and red. Ahaha! Today is originally the ninth day of the ninth month.' He gave a shout.

13.19

Chan Master Guifeng Ruixiang Ziqiong of Xinzhou. A monk asked, 'What is the realm of Boshan?' The master said, 'Streams flow with clear water; the path emerges from the pine gate.' The monk said, 'What is the person in the realm?' The master said, 'Body dressed in red gossamer, inside his belly it is as black as lacquer.' The monk said, 'How is the matter of the superior lineage vehicle?' The master said, 'The tip of the monastery flagpole points to heaven.' He also asked, 'Youth has already passed, and the summer scene is bright and dense. I request the master to speak about the seasonal nidāna.' The master said, 'The twenty-fifth day of the twelfth month is not yet the time for New Year greetings.' The monk said, 'This student does not yet understand; I beg the master to point it out again.' The master said, 'No hair grows on the body of a stone man.'

13.20

Dharma Heirs of Chan Master Shuangfeng Shenghui of Nanyue

13.21

Chan Master Guangguo Wenzan of Langzhou. A monk asked, 'What is the great meaning of the Buddha Dharma?' The master said, 'Misfortunes never come singly.' He also asked, 'The sign of the tranquil extinction of all phenomena cannot be expressed in words. Having ascended the lion seat, how does the master speak of it?' The master said, 'Blowing on a fire by taking advantage of the wind does not expend much effort.' The monk said, 'If so, then Buddha and Buddha share the same path.' The master said, 'A cat wearing a paper hat.' He was asked, 'Please speak quickly of the non-dual Dharma.' The master said, 'Understood.' The monk said, 'If so, then everyone has a share.' The master said, 'Finished.' The monk said, 'Jinping is rare under heaven; Guangguo is scarce in the world.' The master said, 'Withdraw.'

13.22

Chan Master Lingshan Yanwen of Jinzhou. A monk asked, 'What is the meaning of the Patriarch's coming from the West?' The master said, 'The gap-toothed barbarian monk smiles without speaking.' The monk said, 'This student does not understand.' The master said, 'With a single sandal, he returned to the Western Heavens.' He also asked, 'What is the Buddha?' The master said, 'You have asked most intimately!' Then he said: 'The mountains are green, the water is green; / The wind blows the clouds of the southern ridge; / Dew drips on the chrysanthemums by the eastern hedge. / Further adding the heart of the pines and bamboos that withstands the cold of the year, / All are tunes upon a stringless lute! / The blue-eyed barbarian monk claps his hands insatiably, claps insatiably: / One, two, three, four, five, six!' 'Yi!' He clapped once and stepped down from the seat.

13.23

Dharma Heir of Chan Master Bodhi Guangyong

13.24

Chan Master Shansi of Jingtu in Lin'an, Hangzhou, ascended the hall and said: "Tut, tut, tut! Linji and Deshan are both swept aside. Understanding under the stick makes one no adept; taking it up under the shout is not yet supreme. This mountain monk's lineage tenets are not like that: meeting face to face, the worthy and the wise are distinguished. A single phrase before sound is already hesitant; what season is it when brought forth after words? I urge you Chan practitioners, stop running your tongues! Even the divine dragon does not know its own source; how can one speak of a blind turtle matching a lame terrapin? Do you not see Shenguang receiving the patriarchal seat? The moment he saw the old barbarian, his mind rested at once. Truly a wondrous directive! One's own magnificent self, how pitiful—to directly take up the second moon! A great hero must cut clean through; the ready-made gong'an is already full of complications. Do not learn from fools who let themselves be stroked and smoothed. I lament that in the degenerate age there are many paths; evil factions form in droves, how can they be stopped? Beginners entering the gate lack the Dharma eye; the Buddha's hand and born conditions are applied in vain. Chan practitioners learn through wandering pilgrimage everywhere, but when questioned, they cannot strike back at all. The ancients knew the tune as soon as a mouth opened, yet still said that being clever turns out clumsy. How much less can one attain mind-penetration by watching phrases? That is truly driving an iron spike into empty space! Ashamed of my own meager virtue in restoring the ruined order, swallowing my sighs and holding my breath, with whom can I speak? I specially offer these humble verses to repay those of the same style; a monk of genuine capacity will be able to tell. The great earth, mountains, and rivers all radiate light: Homage to Avalokiteśvara Bodhisattva!"

13.25

Dharma Heir of Chan Master Qingsui of Mount Tiantong

13.26

Chan Master Lizhi of Dazhong in Fuzhou. A monk asked, "Holding the black dragon pearl in one's palm, reflecting the ten directions before one's eyes—the student comes forward and asks the master for a single reflection." The master said, "The grassroots bandits suffer a great defeat." The monk said, "The student has lost the advantage today." The master said, "Knowing it yourself accounts for half." The monk then shouted. The master said, "Forcing alertness." The monk also asked, "Coming from afar to the abbot's quarters, admiring the ancestral wind, the student comes forward and asks the master to receive him." The master said, "Hang high the bowl-bag." The monk said, "Is that the place of helping people, or not?" The master said, "A blind man groping the ground." The monk said, "Do not press the freeborn into servitude." The master said, "A woodcutter selling on a small scale vainly boasts of books and swords." The monk also asked, "Mazu ascended the hall, and Baizhang rolled up the mat. What was the ancient's intention?" The master said, "Government horses trampling each other." The monk said, "The student put forth little today and gained much." The master said, "The staff has not yet been taken up." He instructed the assembly, saying: "A tiger roars beside Mount Wu, and the beasts hide away. Clouds arise among the snail shoals, and the myriad peaks lose their color. The Tai'e sword gleams, rivaling the sun in brilliance. The woodcutter hauls firewood, and the king of physicians appraises the value. Is there anyone who pays no regard to host and guest? Come out and speak!" After a pause, he said, "When water freezes, fish find it hard to leap; when the weather is cold, grass is slow to sprout." He struck the incense stand once with his staff. He continued, "Dharma does not see Dharma; Dharma does not practice Dharma; Dharma does not know Dharma. Assembly, this is an incense burner. What is not seeing, not practicing, not knowing? The Buddhas of hundred billions of Ganges-sands of worlds all radiate light, shake the earth, preach the Dharma, and deliver beings upon this incense burner. Do you all see it? Even if you see it, you are still mired in hesitation." He gave a shout. On the eleventh day of the third month in the first year of the Shaosheng reign era, the master gathered the assembly, bathed, shaved his head, and recited a verse: / 'The qilin snaps the golden lock; / The jade rabbit bursts through the white jade gate. / How wonderful, after midnight without a cloud, / A wheel of bright moon shines on Mount Zhong.' / Having finished the verse, he sat cross-legged and passed away. After cremation, relics were obtained and a stupa was erected on his home mountain.

13.27

Chan Master Liaojue Yuan of Qianyuan in Fuzhou. When the hall was opened and the leading monk finished striking the mallet, the master paused for a long time and said: "Even if Aniruddha's divine eye were not yet able to contemplate truly, or the Thousand-Armed Great Compassionate One, how could he lift it up? Is there anyone in the assembly who is unwilling? Come forward, overturn the meditation platform, and shout to scatter the great assembly! Even though it is like that, you are still not an adept. For now, let us give vent to patch-robed monks through the second gate." A monk asked, "Nine years at Shaolin left a single word, which has misled the masters' citation down to this day. Wishing not to be misled, I invite the master to cite it." The master said, "Oṃ." The monk said, "What about mātṛkā and mātṛ-wisdom?" The master said, "I spare you thirty blows of the stick." He also asked, "The Venerable One realized fruition and transcended the holy stream; without involving cultivation, please speak swiftly, Master." The master said, "Fallen blossoms cluster outside the eaves; green willows tip before the balustrade." The monk said, "A single rain pervades the sandy realms; the minds of the multitude revive in the long night." The master said, "How do you say a phrase where water does not wash water?" The monk said, "One should know the integrity of pines and cypresses does not change in the winter cold." The master said, "I believe only half for now." He also asked, "Before leaving Tuṣita, he had already descended into the royal palace. What kind of person is this?" The master said, "An ox head goes out, a horse head turns back." The monk said, "Is it the Dharmakāya or the Sambhogakāya?" The master said, "Pulling the plow and dragging the harrow." He then looked around at the assembly and said: "Do you understand? If not, this mountain monk today points to a deer and calls it a horse, sings nine as ten, and deceives you all. The true command of Magadha allows no water to leak through; the genuine rules of Shaoshi allow no wind to blow in. When holy and worldly sentiments are exhausted, the substance reveals true permanence. Far transcending seeing and knowing, brilliance illuminates past and present. Truly because sentiments retain holy measures, one falls into seeing and knowing. Therefore, hearing does not transcend sound, and seeing does not transcend form. Even if one extinguishes all seeing, hearing, sensing, and knowing, guarding quiet seclusion within, it remains merely the shadowed activity of distinguishing Dharma-dust. Creating diverse karmas, one transmigrates in different destinies, going and never returning—truly lamentable! If you can turn the light and reflect back, what Buddha-way is there to accomplish? What sentient beings are there to deliver? Then you can hide your body in the blazing flames, emerge in the east and submerge in the west, emerge in the south and submerge in the north, gallop a horse on a speck of dust, and sit in the great bodhimaṇḍa. If you see through and penetrate thoroughly here, be sure never to mistake a donkey's saddle bridge for your father's lower jaw."

13.28

Chan Master Yingcheng of Yingtian Wanshou on the Southern Peak. When he first visited Master Sui, Sui asked, "Where has the Venerable come from?" The master said, "I come from Piling." Sui said, "I hear Piling produces good grass-and-insect fans. Did you bring one?" The master drew a circle and said, "What does a great kalyāṇamitra need this for?" Sui said, "Only this is also needed here." At these words, the master had a great awakening. Later he resided at Yingtian Wanshou. He instructed the assembly, saying: "Mountain flowers in disarray let down Śūnyamūrti; mountain grasses spreading apart present Śrī. Startling the mountain deity into bowing his head, and the earth god into paying homage. The iron ox of Shan Prefecture has no place to roam; the stone statue of Jia Prefecture reveals its whole body. Many misunderstand such words. May I ask you all: how do you speak a phrase that involves neither spring nor autumn?" After a pause, he said, "Without the spring wind, flowers do not bloom; when flowers bloom, they are blown off again by the wind." He gave a shout.

13.29

Dharma Heir of Chan Master Wenyue of Yunfeng on the Southern Peak

13.30

Chan Master Qixiao of Shouning in Guizhou. A monk asked, "The great assembly gathers like clouds; what should be discussed?" The master said, "A Persian enters the busy market." The monk said, "In that case, the grass bends and the wind blows." The master said, "Gazing ten thousand li toward the home village." He also asked, "What is the Buddha?" The master said, "Wearing clothes and eating food." The monk said, "Crossing the hands before the chest, stepping back three paces." The master said, "Adding a cup after being drunk." He instructed the assembly, saying: "Meeting the eye without understanding the Way is still a bit closer; moving the feet without knowing the road is mistakenly applying words. Good people! This mountain monk today follows mistake with mistake. You people: seeing has eyes, hearing has ears, smelling has a nose, tasting has a tongue—why do you still not understand?" After a pause, he said: / 'Emperor Wu sought immortality but did not become an immortal; / Wang Qiao sat upright and ascended to heaven.' / He gave a shout.

13.31

Chan Master Xianxu of Chenghui in Luzhou. A monk asked, "Deshan struck with the stick upon entering the gate—the house style of ten thousand ages. Linji shouted upon entering the gate—the model for past and present. Leaving aside these two paths, please take it up, Master." The master said, "Neither of them at all." The monk said, "Opening the mouth with one word, it is a different household." The master said, "Fortunately, the staff is not in my hand." He also asked, "Question and answer skillfully divide; regarding the higher vehicle of the lineage, please speak differently, Master." The master said, "Ācārya, you ask most intimately." The monk said, "The student understands." The master said, "What do you understand?" The monk held up his sitting cloth. The master said, "In the end, what is it?" The monk shouted. The master said, "An adept." The monk bowed. The master then shouted. The master then said: "The Tathāgata's secret intent does not involve the clash of words; the Patriarch's mind seal is vainly bored into. If one mentions a single word of the vehicle of the lineage, seawater flows backward and Sumeru is planted upside down. If one speaks of Buddha and speaks of patriarchs, the three realms sink level and where are the four forms of birth? If one negotiates downward, dead trees blossom and cold ashes burst into flame. Even though it is like that, before the gate of the patch-robed monk, it is white clouds for a thousand li, ten thousand li. Tell me, what strong point does a patch-robed monk have?" After a pause, he said: / 'There is yet another thing worthy of envy: / Sleeping on the continuous bench with a knife at the side.'

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續傳燈錄 — Classical Chinese