續傳燈錄 30

English (machine translation) 30

Language: English

30.1

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

Sixteenth Generation under Dajian:
One Dharma heir of Chan Master Xuedou Ming:
Chan Master Shishan Ning (recorded)
Three Dharma heirs of Chan Master Jingci Chang:
Chan Master Wuyun Wu (recorded)
Chan Master Zhizhe Kesheng
Head Monk Wanshou Zhenggshou (the above two have no record)
Three Dharma heirs of Chan Master Lingyin Guang:
Chan Master Zhongzhu Yuanmiao (recorded)
Chan Master Tianyi Xing
Chan Master Lingshi Bian (the two have no record)
One Dharma heir of Chan Master Yuanjue Tan:
Chan Master Lingyan Yuanri (recorded)
One Dharma heir of Chan Master Yuelu Hai:
Chan Master Yuquan Sida (recorded)
Eight Dharma heirs of Chan Master Tianning Zhuo:
Chan Master Yuwang Jiezhen
Chan Master Daochang Huilin
Chan Master Daochang Juhui
Chan Master Xianning Yuanzhi
Chan Master Wuhui Liangfan
Chan Master Benji Wenguan (the above six are recorded)
Hermitage Master Fu of Wenzhou
Head Monk Weibiao of Jingshan (the above two have no record)
Four Dharma heirs of Chan Master Foxin Cai:
Chan Master Puxian Yuansu
Chan Master Gushan Sengxun
Chan Master Gushan Zuzhen (the above three are recorded)
Chan Master Renwang Daxinmo (one has no record)
Two Dharma heirs of Chan Master Yunyan Tianyou:
Chan Master Jingshan Zhice (one is recorded)
Chan Master Baode Zhiyi (one has no record)
Seven Dharma heirs of Chan Master Yuantong Min:
Chan Master Yuantong Shouhui
Chan Master Huanglong Daoguan
Assistant Minister of the Left Upāsaka Fan Chong
Privy Councilor Upāsaka Wu Juhou
Policy Advisor Upāsaka Peng Rulin
Vice Censor-in-Chief Upāsaka Lu Hang
Director of the Left Upāsaka Zheng Dukuang (all seven above are recorded)
Five Dharma heirs of Chan Master Xuefeng Xu:
Chan Master Xuefeng Huizhong (recorded)
Chan Master Jingzhong Quan
Chan Master Tianning Jing
Upāsaka Chen Yi Tichang
Chan Master Gushan Zongyi (the above four have no record)
One Dharma heir of Chan Master Xiangfu Li:
Chan Master Baoci Chun (recorded)
One Dharma heir of Chan Master Fushan Fazhen:
Chan Master Lingyan Hui (recorded)
Three Dharma heirs of Chan Master Xinxiang Xian:
Chan Master Jinsheng Wen (recorded)
Chan Master Yunding Shidan
Chan Master Zhongfeng Zuyuan (the above two have no record)
Two Dharma heirs of Chan Master Jingyin Cheng:
Chan Master Ruiyan Rusheng
Chan Master Yefu Daochuan (the above two are recorded)
One Dharma heir of Chan Master Shangfeng Xiu:
Upāsaka Hu Anguo, [posthumously styled] Wending (recorded)
One Dharma heir of Chan Master Huanglong Feng:
Chan Master Jianfu Zechong (recorded)
Three Dharma heirs of Chan Master Huanglong Zhen:
Chan Master Deshan Huichu (recorded)
Chan Master Tianlong Sui
Chan Master Beishan Zuo of Zhenzhou (the above two have no record)
Two Dharma heirs of Chan Master Wannian Yi:
Chan Master Bao'en Fachang (recorded)
Chan Master Shifo Jing (no record)
One Dharma heir of Hermitage Master Yueshan Zu:
Chan Master Yanqing Shu (recorded)
Six Dharma heirs of Chan Master Shengyin Jing:
Chan Master Wanshou Puxin
Chan Master Huiri Xingdao
Chan Master Guangxiao Guomin (the above three are recorded)
Chan Master Chongning Chao
Chan Master Guangjiao Yin
Chan Master Fahui Chong (the above three have no record)
One Dharma heir of Chan Master Tiantong Jiao:
Chan Master Penglai Yuan (recorded)
Two Dharma heirs of Chan Master Mingzhao Hui:
Chan Master Xuanmi Li (recorded)
Upādhyāya Jingguang (no record)
One Dharma heir of Chan Master Tiantong Jue:
Chan Master Xuedou Zhijian (recorded)
Two Dharma heirs of Chan Master Xuedou Zong:
Chan Master Guangfu Daoqin (recorded)
Chan Master Cuiyan Zongjing (no record)
Two Dharma heirs of Chan Master Shanquan Zhi:
Chan Master Chaohua Zao (recorded)
Chan Master Bao'an Chao (no record)
One Dharma heir of Chan Master Lingfeng Gu:
Chan Master Simian Xin of Shuzhou (no record)
Two Dharma heirs of Chan Master Heshan Fang:
Chan Master Yangshan Tao of Yuanzhou
Upādhyāya Huanglong Yi (the two have no record)
One Dharma heir of Chan Master Zhongyan Neng:
Fundraiser Chongzhen Zhantou (no record)
One Dharma heir of Chan Master Hongfu Sheng:
Chan Master Ganlu Chang of Shuzhou (no record)
One Dharma heir of Head Monk Qiong:
Head Monk Xuefeng Huishan (no record)
One Dharma heir of Chan Master Langya Cheng:
Chan Master Beita Shanchu (no record)
One Dharma heir of Chan Master Guanghui Cong:
Chan Master Puzhao Jie of Mingzhou (no record)
Fourteen Dharma heirs of Chan Master Dasui Jing:
Chan Master Shitou Zihui
Chan Master Husheng Jujing
Chan Master Nan'yan Sheng
Chan Master Liangshan Shiyuan
Chan Master Nengren Shaowu
Hermitage Master Ziyan
Chan Master Jianmen Nan Xiuzan
Minister of the Ministry Upāsaka Mo Jiang, [styled] Shaoxu
Academician of the Longtu Pavilion Upāsaka Wang Xiao (the above nine are recorded)
Chan Master Nengren Jing
Chan Master Huangmei Ming
Chan Master Miaogao Ze
Chan Master Diaotai Quan
Judicial Commissioner Upāsaka Wu Xin (the above five have no record)
One Dharma heir of Chan Master Wuzu Zi:
Chan Master Longhua Gao (recorded)

30.3

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

30.4

Sixteenth Generation under Dajian

30.5

Dharma Heir of Chan Master Xuedou Ming

30.6

Chan Master Shishan Ning of Mizhou ascended the hall: "Sometimes on a solitary mountain peak, whistling to the moon and sleeping in the clouds; sometimes in the vast ocean, turning over the waves and running through the billows; sometimes in the crossroads of the city, piercing through from all directions. Do all of you clearly understand? The camphor trees bloom profusely, and the plantain leaves are most abundant."

30.7

Dharma Heirs of Chan Master Jingci Chang

30.8

Chan Master Wu of Wuyun in Lin'an Prefecture was a native of Tiaoxi. Ascending the hall, [he said], "The old fellow Yuetang said: 'Walking without seeing walking—what is that? Sitting without seeing sitting—what is that? When putting on clothes, not seeing putting on clothes—what is that? When eating food, not seeing eating food—what is that?' Although this mountain monk sleeps in the same bed with him, we nonetheless dream our own dreams. Why? In walking, see walking; in sitting, see sitting; when putting on clothes, see putting on clothes; when eating food, see eating food. There is no principle of 'not seeing', nor is there any 'what is that'. Everyone, tell me: is the old fellow right, or is Wuyun right?" Raising his staff, he struck once and said, "Peach blossoms are red, plum blossoms white, roses purple; / Ask the spring wind, and it knows nothing at all."

30.9

Dharma Heirs of Chan Master Guang of Lingyin

30.10

Chan Master Chichan Yuanmiao of Zhongzhu in Lin'an Prefecture was from the Wang family of Wuzhou. A monk asked, "What is the phrase that cuts off the myriad streams?" The Master said, "Buddhas and patriarchs have no share in opening their mouths." [The monk] said, "What is the phrase that covers heaven and earth?" The Master said, "Encompassing the earth and blanketing heaven." [The monk] said, "What is the phrase that follows the waves and pursues the billows?" The Master said, "At times entering the wild grasses, at times ascending the solitary peak." Ascending the hall, [he said], "At dusk the rooster announces dawn; / At midnight the sun shines bright. / Startling awake the snow lion, / It opens wide its red eyes." Ascending the hall, [he said], "Last year's plums, this year's willows—their colors and fragrance!" He gave a shout. After a long pause, he said, "If not for this shout, I would have almost spoken as of old. Tell me: after speaking of it, what then? The eyes pop out."

30.11

Dharma Heirs of Chan Master Tan of Yuanjue

30.12

Chan Master Yuanri of Lingyan in Fuzhou ascended the hall [and said], "Awakening, there is nothing not awakened; attaining, there is nothing not attained. Nine years of wall-gazing was a waste of effort. The three-legged donkey leaps up to heaven; the mud ox enters the sea without a trace. Why is it so? Nine times nine is eighty-one."

30.13

Dharma Heirs of Chan Master Hai of Yuelu

30.14

Chan Master Sida of Yuquan in Jingmen Commandery. A monk asked, "What is the single seal stamping space?" The Master said, "The ten thousand phenomena are gathered into the ancient mirror." [The monk] said, "What is the single seal stamping water?" The Master said, "The autumn moon casts its reflection across a thousand rivers." [The monk] said, "What is the single seal stamping mud?" The Master said, "Look closely at the time before patterns emerge."

30.15

Dharma Heirs of Chan Master Zhuo of Tianning

30.16

Chan Master Wushi Jiechen of Yuwang in Qingyuan Prefecture was a son of the Zhang family in Wenzhou. Giving thanks to the monastic officers, he ascended the hall [and said], "Those who discern the marks on a ruler are still rare; do not mistakenly reckon the unmarked end of the steelyard balance. If you wish to weigh ancient and modern or measure Buddhas and patriarchs, just apply one eye to it. If you can truly render ten inches to a foot, and see that eight ounces are originally half a catty, then naturally within and without there will be peace, and house and country will be free from trouble. Today this mountain monk has already handed it over with both hands; are all of you willing to faithfully accept and practice it, or not? Rulers measure and shears cut throughout the world; Master Zhi was no idle upādhyāya." Ascending the hall, [he said], "Mañjuśrī's wisdom and Samantabhadra's practice are old calendars from years past. Deshan's stick and Linji's shout are heroes of a chaotic age. All of you pass through the monks' hall and enter the Buddha shrine—do you know that this is more perilous than the Iron Enclosure Pass? If you suddenly tread upon Śākyamuni's crown or bump against the sacred monk's forehead, you cannot avoid a great disaster." Ascending the hall, [he said], "If I speak of existence, it obstructs you; if I speak of non-existence, you take it as unhindered. If I speak horizontally, you cannot step across; if I speak vertically, you cannot leap out. If you wish for the monastic community to be tranquil and everyone free of trouble, it would be better to push down Yuwang. But tell me: how can Yuwang be pushed down?" Calling to the assembly, he said, "Apply your strength! Apply your strength!" He further said, "How bitter, how bitter! Yuwang has been pushed down by someone! Is there anyone who sees injustice on the road and draws his sword to help? If not, this mountain monk cannot avoid falling down and getting up by himself." Striking with his whisk, he descended the seat. The Master was steadfast by nature and presided over the community according to ancient models; at the time, people called him 'Iron-Faced Chen'.

30.17

Chan Master Puming Huilin of Daochang in Anji Prefecture was a native of Fuzhou. Ascending the hall, [he said], "The defiled bamboo colander, the undefiled wooden ladle; / The white peony in the courtyard, the red herbaceous peony by the balustrade. / Remembering the man who gazed at the wall for nine years, / In the end he did not recognize this one move. / And tell me: what is this one move?" Striking the meditation bench with his staff, he descended the seat. Ascending the hall, [he said], "One is many, many is one; / Atop Vairocana's crown, it is as bright as the sun. / There is neither one nor many; / The present gong'an has no deception. / Picking up the old felt clappers, / In times of brightness let us sing together the song of great peace."

30.18

Chan Master Wuchuan Juhui of Daochang in Anji Prefecture was a son of the Wu family in that same prefecture. Ascending the hall, [he said], "Zhong Kui sings Liangzhou while drunk; / The little sister before the gate only nods her head. / After the sea-patrolling yakṣa meets them, / Everyone claps their hands and climbs the high tower. / If the great assembly can understand this, / It locks the tongues of everyone under heaven. / If you cannot understand, / You will say this old monk possesses something extraordinary." Ascending the hall, [he said], "Performing a shadow play atop a hundred-foot pole, / Not only deceives you, but also deceives heaven. / Laughing at myself on the divergent paths of a lifetime, / Growing old and returning home without a single coin." Ascending the hall, he cited: "Linji instructed the assembly, saying: 'One person is atop the highest mountain peak, with no way to emerge. One person is at the crossroads, with neither face nor back. Tell me, which one is in front and which one is behind?'" The Master said, "There is yet another person who is neither atop the highest mountain peak nor at the crossroads. Why did the old fellow Linji not know?" Then he descended the seat.

30.19

Chan Master Songtang Yuanzhi of Xianning in Lin'an Prefecture ascended the hall [and said], "Reed flowers white, knotweed flowers red; / By the stream, slender bamboos enveloped in green mist. / Idle clouds embrace secluded stones; / Jade dewdrops drip onto rocky thickets. / Last night the tortoise transformed into a soft-shelled turtle; / This morning the water ox awakens to perfect penetration. / Bah!"

30.20

Chan Master Wei'an Liangfan of Wuhui in Anji Prefecture ascended the hall [and said], "The matter before dust-kalpas: / Imposing, without front or back. / Movement and stillness cannot contain it; / Unfolding and rolling up, it is as swift as lightning. / Do not say the ordinary do not know it— / Even Buddhas cannot see it. / Exactly where is it? / Close these two lips! Do you grasp it or not? I shall open a line for you further." After a long pause, he said, "Under heaven there is great peace; the imperial breeze fans forever." Ascending the hall, he cited: "A monk asked Zhaozhou, '"The Great Way is not difficult, it only dislikes choosing." Is this not the nest and burrow of contemporary people?' Zhou said, 'Someone once asked this old monk, and for five years I could not explain it away.'" The Master called to the assembly and said, "Zhaozhou possessed the eye on his crown: in the sparks struck from flint he distinguished black from white; in a flash of lightning he discerned giving and taking. Why then could he not explain it away for five years? Do you understand? It is easy to distinguish powder in snow, but hard to discern charcoal in ink."

30.21

Chan Master Lingguang Wenguan of Benji in Wenzhou was a son of the Ye family in that same prefecture. Ascending the hall, [he said], "'All past Tathāgatas have already realized this gate.' A good thing is not as good as nothing. 'All present bodhisattvas now enter round brightness.' A good thing is not as good as nothing. 'Future practitioners should abide like this.' A good thing is not as good as nothing. Do you understand? Except for the Retired Scholar Chen of Mount Hua, who does not walk about carrying right and wrong? Deliberate!"

30.22

Dharma Heirs of Chan Master Cai of Shangfeng

30.23

Chan Master Yuansu of Puxian in Fuzhou was a native of Jianning. Ascending the hall, [he said], "The army moves with the seal: three thousand miles away, smoke and dust are quelled. The general acts upon the tally: throughout the twelve periods of the day, utterly bare and clear. No need for iron banners or iron drums—naturally the grass bends where the wind blows. Why require seven releases and seven captures?—directly there is none who does not submit. As it is said: 'The great man wields the sword of wisdom; / The blade of prajñā is a diamond flame. / Not only can it crush the minds of non-Buddhists, / But long ago it struck fear into the hearts of heavenly māras.' Just at such a moment, tell me: who is the commanding general?" He gave a shout. Ascending the hall, [he said], "Nanquan said, 'At eighteen, I already understood how to make a living: my pouch had not a thread to tie an ant, my kitchen lacked even grains to gather flies.' Zhaozhou said, 'At eighteen, I already understood how to ruin the household and disperse the estate: buying cheap in the south and selling dear in the north.' If one examines them closely, each deserves thirty blows of the stick. But let us let that pass for a moment. Why? 'Having once been a wanderer, one has special pity for travelers; / Loving to drink oneself, one cares for the drunkard.'" Ascending the hall, [he said], "Before opening the mouth, it is already entrusted; / Where thought is about to deliberate, one is separated by a thousand mountains. / Do not say the Buddha Dharma does not amount to much; / Before penetrating the mysterious barrier, it is exceedingly difficult. / Just so, how does one penetrate the mysterious barrier?" He gave a shout.

30.24

Chan Master Shantang Sengxun of Gushan in Fuzhou was a son of the Ruan family in that same prefecture. Ascending the hall, [he said], "The sixty blows in Huangbo's hand did not understand the essential meaning of the Buddha Dharma, yet they confirmed it slightly. Dayu jabbed three punches into his ribs, and he immediately said, 'Huangbo's Buddha Dharma does not amount to much'—what a let-down to people! You should know there is a person who, even when a great stick strikes him over the head, does not turn around, and when an old fist punches him in the face, does not pay it any mind. Tell me, who is this?" Ascending the hall, [he said], "The north wind sweeps the ground, whirling yellow leaves; / Outside the gate, a thousand peaks show their shivering, cold hue. / At midnight a tortoise flies bearing snow; / By the stream, the stone woman knits her two brows." Striking his staff, he said, "Everyone is right here. Tell me: is heaven cold, or is man cold?" Giving a shout, he said, "Return to the hall!"

30.25

Chan Master Biefeng Zuzhen of Gushan in Fuzhou was a son of the Lin family in Xinghua. A monk asked, "Zhaozhou circled the meditation platform once and had already finished turning the canon—what is the principle of this?" The Master said, "When painting a dragon, look at the head; when painting a snake, look at the tail." [The monk] said, "The old woman said, 'I came to request the turning of the complete canon; why did you only turn half the canon?' What is the meaning of this?" The Master said, "If a person has no foresight, he will surely have immediate worries." [The monk] said, "I do not know: where was the half-canon turned?" The Master said, "Unless one is an intimate connoisseur, speaking of it in vain is like speaking of the year's cold." Ascending the hall, [he said], "Seeking an ox, one must follow its tracks; / Learning the Way values having no-mind. / While tracks remain, the ox is still there; / With no-mind, the Way is easy to find." Raising his whisk, he said, "This is the track. Where is the ox? Even if you see its horns clearly, its nostrils are still in Fashi's hands." Ascending the hall, [he said], "The upward path is not transmitted by the thousand sages." Striking his staff, he said, "To understand it in this way is one hundred and eight thousand [miles off]. Ultimately, how is it? Peach blossoms are red, plum blossoms white, roses purple; / Ask the spring wind, and it knows nothing at all." Instructing the assembly, he said, "The Great Way is right before one's eyes, yet before one's eyes it is difficult to perceive. If you wish to know the true substance of the Great Way, it is not apart from sound, color, and words." Striking his staff, he said, "This is sound." Raising his staff, he said, "This is color. What do you call the true substance of the Great Way? Even if you see it right here, it is still leaving Zhengzhou by the Cao Gate." Instructing the assembly, [he said], "Discussing this matter is like someone eating food: when full, one stops. If not full, one inevitably desires food. If overly full, one suffers indigestion. Reaching here, how can one get it just right?" After a long pause, he said, "For now, return beneath the cliff to lodge, and together we shall watch when the moon is bright."

30.26

Dharma Heirs of Chan Master You of Yunyan

30.27

Chan Master Tudu Zhice of Jingshan in Lin'an Prefecture was a native of Tiantai, surnamed Chen. As a youth, he had his head shaved under the monk Chuguang at Huguo. At age nineteen, he went to Guoqing and visited Jishi Guang, where he had an awakening. Next, he visited Dayuan at Wanshou in Ming[zhou]. Dayuan asked, "Where have you come from?" The Master said, "I come from Tiantai." Dayuan said, "Did you see Great Master Zhiyi?" The Master said, "Even right now, he is not lacking." Dayuan said, "Why is he under your heels?" The Master said, "Passed by right to his face." Dayuan said, "Superior sir, you head out without weeding, and stand straight without support." One day, when he took his leave, Dayuan escorted him to the gate, patted the Master's back, and said, "The place of jewels is near; this city is not real." The Master nodded. He went to Yuzhang to visit Dianniu. His path went through Yunju, where wind and snow blocked the road. He sat reading for forty-two days. At the start of midday, the wooden clapper resounded with a clang, and he had a great awakening. When he reached the gate, Dianniu singled him out, pointing at the Master and saying, "Where have you seen gods and seen ghosts to come here?" The Master said, "I have come from hearing the sound of the clapper at Yunju." Dianniu said, "What is it?" The Master said, "Shattering empty space, with no handle whatsoever." Dianniu said, "The matter of going beyond is not yet reached." The Master said, "The eastern house sits in the dark, while the western house curses each other." Dianniu said, "Towering above, you have surpassed the buddhas and patriarchs. In the future, establishing a family, a single unicorn will be enough." After taking up abbotship, he ascended the hall and brought up: "In the teachings it is said: 'If one sees me by form, or seeks me by sound, this person walks a false path and cannot see the Tathāgata.' Although it is so, this is precisely catching a rat but smashing the oil jar. Chan Master [Baizhang] Huai said, 'Where are your eyes?' Although he saw through Old Man Śākya, what can be done about taking a pastry and licking one's fingers? If it were Tudu, it would not be so: / Seeing by form and seeking by sound do no harm; / Embroidering mandarin ducks amidst the shadows of a hundred flowers. / Ever since recognizing the golden needle, / Left entirely to the wind, the sleeves are filled with fragrance." When the Master was about to manifest nirvāṇa, he ascended the seat to bid farewell to the assembly. He instructed his disciples to present a funeral address for him. The Master sat upright, listening intently, and at the words "May you accept this offering!" he gave a laugh. Two days later, he bathed, changed his clothes, assembled the congregation, and spoke a gāthā: / "The four great elements having parted ways, / Clouds of smoke return wherever they will. / On an autumn sky's frosty night, the moon / Shines its radiance ten thousand leagues around." / A moment later, he passed away peacefully. His whole body was stupaed at the foot of the eastern peak.

30.28

Dharma Heirs of Chan Master Yuantong Min

30.29

Chan Master Yuantong Shouhui Chongzhen Miyin Tonghui of Mount Lu in Jiangzhou ascended the hall: / "Only knowing today and then tomorrow, / Unaware of the previous autumn and the next autumn. / Walking on level ground, at ease returning to one's native village; / Then boarding the fine moon to cross the blue islands. / Bah! It is known only to one who has taken pains."

30.30

Chan Master Daoguan of Huanglong in Longxing Prefecture ascended the hall and said, "An ancient said, 'Eye to form, ear to sound, the ten thousand dharmas are fully accomplished.' Why is it that, for all of you, from morning till evening the various dharmas do not meet each other?" Thereupon he gave a shout and said, "Leading an ox into your nostrils. Calamity does not enter the gate of a prudent family."

30.31

The Left Vice Director, Upāsaka Fan Chong, whose courtesy name was Zhixu, went from the Hanlin Academy to govern Yuzhang. Passing through Yuantong, he visited Chan Master Min. When tea was finished, he said, "I am growing old and have fallen into the ranks of the gold and purple robes. This matter has become somewhat distant." Yuantong called out, "Scholar!" The gentleman answered, "Yes?" Yuantong said, "What distance is there?" The gentleman leaped up and said, "I beg the Master to grant further instruction." Yuantong said, "From here to Hongdu is four stages' journey." The gentleman stood pondering. Yuantong said, "If you see it, you see it at once; intending to ponder, you err." The gentleman was thereupon thoroughly awakened.

30.32

The Bureau of Military Affairs Director, Upāsaka Wu Juhou, holding his emblems of office, returned to Zhongling and visited Chan Master Yuantong Min, saying, "A while ago, when I passed here on my way to the provincial examination, I passed through Zhaozhou's checkpoint and asked the former abbot, Old Man Ne, about the matter of penetrating the checkpoint. Ne said, 'Just go on and serve as an official.' Now, unknowingly, more than fifty years have passed." Min said, "Have you ever clarified the matter of penetrating the checkpoint?" The gentleman said, "Passing through eight times, I have constantly kept this thought in mind, yet I am still not completely free and untrammeled." Min handed him a fan and said, "Please use the fan." The gentleman waved the fan. Min said, "Where is it not free and untrammeled?" The gentleman suddenly had an awakening and said, "I ask for the final phrase." Min then waved the fan twice. The gentleman said, "Intimate! Intimate!" Min said, "The tongue of an auspicious barbarian stretches three thousand leagues."

30.33

The Remonstrator, Upāsaka Peng Rulin, hand-copied the Avalokiteśvara Sūtra and offered it to Yuantong. Yuantong picked it up and said, "This is the Avalokiteśvara Sūtra. Which one is the Remonstrator's sūtra?" The gentleman said, "This was written by my own hand." Yuantong said, "What was written is words. Which one is the sūtra?" The gentleman smiled and said, "Then it cannot be settled." Yuantong said, "'Instantly manifesting the body of a minister to preach the Dharma.'" The gentleman said, "Everyone has a share." Yuantong said, "It is better not to slander the sūtra." The gentleman said, "What is it then?" Yuantong held up the sūtra and showed it to him. The gentleman clapped his hands, laughed aloud, and said, "Aha!" Yuantong said, "Again you say it cannot be settled." The gentleman bowed in homage.

30.34

The Censor, Upāsaka Lu Hang, was sitting around the brazier with Yuantong. The gentleman asked, "There is no need to bring out the nidānas of the various houses. Please point out a direct phrase, Master." Yuantong called out sharply with a bow, "Watch the fire!" The gentleman hastily brushed his clothes and suddenly had a great awakening. In gratitude, he said, "Truly, the Buddha Dharma does not amount to much!" Yuantong gave a shout and said, "Put it down!" The gentleman answered, "Yes, yes."

30.35

The Left Assistant, Upāsaka Du Kuang, asked Yuantong, "'This Dharma is not something that deliberation and discrimination can comprehend.' How should one settle into it?" Yuantong said, "Enter the blazing heap of fire with your whole body." The gentleman said, "Ultimately, how is it to be understood?" Yuantong said, "Go straight forward." The gentleman pondered in silence. Yuantong said, "Would you drink more tea?" The gentleman said, "No need." Yuantong said, "Why do you not understand it this way?" The gentleman, having tallied with the meaning, said, "It was so close all along!" Yuantong said, "One hundred and eight thousand leagues away." The gentleman composed a gāthā on the spot: / "Inconceivable, / It is a great heap of fire. / Just going on like this, / It does not leave this very place." / Yuantong said, "Bah! Still this remains!" The gentleman said, "I beg the Master to grant further instruction." Yuantong said, "Just going on like this, the pot is cast of iron." The gentleman bowed his head and thanked him.

30.36

Dharma Heirs of Chan Master Xuefeng Xu

30.37

Chan Master Qiutang Huizhong of Xuefeng in Fuzhou ascended the hall: "All day long, busy and bustling, that matter is not obstructed. What is that matter?" After a long pause, he said, "The mind does not wrong others; the face has no look of shame."

30.38

Dharma Heirs of Chan Master Xiangfu Li

30.39

Chan Master Baoci Chun of Hunan ascended the hall and said, "At a glance of the blue eyes, the Golden-hued One knew where to turn; reaching out his hand, it was like the king's precious sword. Nowadays, gates and schools are opened, each professing divergent doctrines. It may be said that while the ancient road is level, thorns and brambles sprout; while the Dharma Eye is correct, it covers itself in darkness. You let down the former sages and bury your own spirit. Tell me: without burying it and without letting them down, how does one express the treasury of the true Dharma eye? Is there anyone who can express it? Come forward and express it! If there is no one, take up your poetry and books and return to your old retreat: / Wild flowers and calling birds, the same spring."

30.40

Dharma Heirs of Chan Master Fushan Zhen

30.41

Chan Master Lingyan Hui of Mount Emei. A monk asked, "Mañjuśrī is the teacher of the seven buddhas. I wonder who is Mañjuśrī's teacher?" The Master said, "Madam Ma on the golden sandbank."

30.42

Dharma Heirs of Chan Master Xinxian Xian

30.43

Chan Master Jinsheng Wen of Chengdu Prefecture. A monk asked, "What is the source of the Great Way?" The Master said, "The nine bends of the Yellow River." The monk asked, "What is the inviolable command?" The Master said, "An iron snake cannot bore in." The monk hesitated, and the Master struck him.

30.44

Dharma Heirs of Chan Master Jingyin Cheng

30.45

Chan Master Ruiyan Rushan Fodeng of Taizhou ascended the hall: "Everyone apprehends Śākya; each one insults Bodhidharma. When asked about the essential guidelines, their hands are tied and they all say, 'Let it pass.' That one lets it pass is not denied, but just as the woman comes out of samādhi and Zhaozhou washes the bowl, how do you talk about and understand it? / The crane has nine marshlands, but its wings can hardly soar; / The horse lacks a thousand-league capacity, chasing the wind in vain."

30.46

Chan Master Yefu Shiji Daochuan of the Wuwei Army was a native of Kunshan, surnamed Di. At first, he served as a county archer-bailiff. Hearing that Head Monk Qian of Dongzhai was preaching the Dharma for monastics and laity, he went to follow him and practiced sitting without fatigue. One day, because of negligence in his duties, he was caned; suddenly, under the staff, he had a great awakening. He thereupon resigned from his post and relied on Qian. Qian changed his name to Daochuan and said, "You were formerly called Di the Third, and now you are named Daochuan. Chuan (川) is just three (三) [set upright]. If you can straighten your spine and complete this matter, your path will grow like an increasing river (chuan). If you let it fall slack, you will be Di the Third as before." The Master engraved this on his mind. In the early Jianyan era, he shaved his head and traveled on pilgrimage. Reaching Tianfeng, he spoke with Pan'an; their dynamic function tallied, and Pan'an praised him. Returning to rest at Dongzhai, monastics and laity revered him all the more. When someone asked about the Vajracchedikā Prajñāpāramitā Sūtra, the Master composed verses on it, which are widely circulated in the world today. In the first year of the Longxing era, Academician Zheng Qiaonian was the transport commissioner of Huaisi; just then the abbot's seat at Yefu was vacant, and he invited the Master to open the Dharma hall. Ascending the hall: / "The host of yins is completely shed, and a single yang is born; / Grasses, trees, and gardens all begin to sprout. / Only the patch-robed monk's bottomless bowl / Still holds rice and still holds soup." / Ascending the hall, he cited: "One day Xuefeng ascended the seat, held up his staff, looked to the east, and said, 'The one on the east side.' He then looked to the west and said, 'The one on the west side. Do you people know?' He threw down his staff and said, 'Understand it here.'" The Master said: / "Looking to the east, then gazing to the west, / The staff speaks over and over of the cold of the year. / A single branch, laden with rain, has shed all its blossoms; / No need to trouble the young gentleman to lean on the balustrade."

30.47

Dharma Heirs of Chan Master Shangfeng Xiu

30.48

The Duke of Wending, Upāsaka Hu Anguo, [known as] Cao'an, courtesy name Kanghou, long relied on Shangfeng and attained the meaning beyond words. During the Chongning era, he passed through Yaoshan. A Chan practitioner brought up Nanquan's killing of the cat and asked the gentleman about it. The gentleman answered with a gāthā: / "Grasping in hand heaven and earth's mechanism of killing and enlivening, / Deploying it freely, whether vertically or horizontally, according to the moment. / In the Jade Hall, hares and horses are not dragons and elephants; / Of the majestic great function, they know nothing at all." / He also sent a poem to Shangfeng, which had the lines: / "Zhurong Peak resembles the sky of Ducheng; / The rivers and mountains of ten thousand ages are before our eyes. / One must believe that the dead mind is fundamentally not dead; / Last night the autumn moon was round once again."

30.49

Dharma Heirs of Chan Master Huanglong Feng

30.50

Chan Master Jianfu Chang'an Zechong of Raozhou was a native of Ningguo Prefecture. Ascending the hall, he cited: "A monk asked an ancient worthy, 'When birth and death arrive, how can they be avoided?' The worthy said, 'Firewood crackling and bamboo bursting startle people's ears.' The monk said, 'I do not understand.' The worthy said, 'The house dog barks fiercely, not resting through the night.'" The Master said, "Do you people want to understand? / Firewood crackling and bamboo bursting startle people's ears; / At the bottom of the great ocean, red dust rises. / The house dog barks fiercely, not resting through the night; / Sailing a boat on dry land for thirty thousand leagues. / The Earth God Firm and Stable laughs ha-ha; / The King of Mount Sumeru looks from eye to nose. / Holding hands walking east, yet heading west; / The sound from the Southern Mountain responds within the Northern Mountain. / Thousand-Handed Great Compassion opens his eyes to look; / Whose is the boundless loving-kindness and compassion?" / After a long pause, he said, "The head is long, the legs are short; little joy, much anger." Ascending the hall, he asked the attendant, "Do you still remember yesterday's nidāna?" The attendant said, "I do not remember." Looking around at the assembly, he said, "Do you still remember?" The assembly had no response. He held up his whisk and said, "Do you still remember?" After a long pause, he said, "It is forgotten as well. Three places do not form one, nor do they exist. You people do not understand the local dialect; exposed pillar, for now do not open your mouth!" He struck the meditation couch with his whisk and descended from the seat.

30.51

Dharma Heirs of Chan Master Huanglong Zhen

30.52

Chan Master Deshan Wuzheng Huichu of Changde Prefecture was a native of Jingjiang Prefecture. Ascending the hall, he looked around at the assembly and said, "Do you see? In heaven it forms images; on earth it forms shapes. In the sun and moon, it is the dark phase and the new moon; in the four seasons, it is cold and heat. It is stirred by thunder and lightning; it is moistened by wind and rain. Tell me: in the share of a patch-robed monk, what is it like? / With a single kick, the four great oceans are overturned; / With a single fist, Mount Sumeru is knocked down. / Unable to remain in the position of buddhas and patriarchs, / Again blowing a fisherman's flute at the bend of the Miluo River." Ascending the hall: "The twenty-fifth day of the ninth month; gathering heads to bring this up together. Gouge out the treasury of the true Dharma eye; sweep away the universal assembly of Yunmen. Deshan cannot speak of Chan, / But wins village songs and communal dances. / Ah, ha-ha, luolili!" Thereupon he danced and descended from the seat.

30.53

Dharma Heirs of Chan Master Wannian Yi

30.54

Head Monk Fachang of Bao'en in Jiaxing Prefecture was a native of Kaifeng, a descendant of Chancellor Xue Juzheng. In the seventh year of Xuanhe, he tonsured under Huayan Yuanshi of Yiyang in Changsha. He visited monasteries throughout the land, delving deeply into the ocean of meaning in the Śūraṅgama-sūtra. Coming from the lakes and rivers of Hunan to Wannian, he met Xuechao, and their minds dovetailed. Xuechao ordered him to take charge of correspondence and documents. Later, he served as head of the assembly at Bao'en. In his room there was only a single low couch, with no other superfluous belongings. In the middle of the ninth month of the gengzi year, he said to the monks of the temple: 'In one month I shall stay no longer.' On the twenty-first of the tenth month, he went to the abbot's quarters to pay his respects. As breakfast neared dawn, he wrote a lyric to the tune 'The Fisherman' on the door of his room, sat down on the couch, pulled in his feet, and passed away. The lyric went:
'This matter was once proclaimed abroad in the Śūraṅgama;
Where plum blossoms, snow, and moon mingle their lights.
A single laugh, so utterly solitary, empties ten thousand ages;
The wind chatters in the earthenware bowl,
Far, far away, the Silver River spans the vault of heaven.
Chuang-tzu's butterfly dream was just then fluttering;
Dappled and bright, who rides Fenggan's tiger?
And now I have forgotten the road by which I came;
Evening falls on the rivers and mountains;
At the world's edge my eyes see the wild geese flying away.'

30.55

Dharma Heir of Master of the Hermitage Yueshan Zu

30.56

Chan Master Shu of Yanqing on Mount Lu. A monk asked: 'What did they talk about together in front of the Many Children Stūpa?' The Master said: 'Each meeting makes us one time older; how long can we be brothers?' The monk bowed. The Master said: 'Tangxing has suffered a defeat today.'

30.57

Dharma Heir of Chan Master Shengyin Jing

30.58

Chan Master Meng'an Puxin of Wanshou in Lianshui Military Prefecture ascended the hall: 'The lingering snow has melted away completely; the spring breeze grows stronger day by day. If you understand it in terms of the season, what then of the Buddha Dharma? And tell me: are the seasonal causes and conditions and the principle of the Buddha Dharma the same or different?' After a long pause, he said: 'A shadowless tree is planted where no one sees; when it blossoms and bears fruit, it is fragrant of itself.'

30.59

Chan Master Mo'an Xingdao of Huiri in Pingjiang Prefecture ascended the hall: 'Uniform clouds threaten snow yet it does not snow; the welcome sun resembles brightness yet is not bright. Cold sparrows chirp noisily by the hedge; the north wind blows chill, dancing through blinds and curtains. If you wish to understand the intimate phrases of Shaoyang, this morning face-to-face I shall raise them for your attention.' He struck his staff and descended from the seat.

30.60

Chan Master Guomin of Guangxiao in Guangde Military Prefecture was a native of Taoyuan in Changde. He ascended the hall and brought up the public case of Nanquan cutting the cat, saying: 'Nanquan held it up and brought down the knife to slaughter; could the six-armed Asura have rescued it? Even had both halls been able to speak, blood would still have flowed filling the streets.'

30.61

Dharma Heir of Chan Master Tiantong Jiao

30.62

Chan Master Yuan of Penglai in Qingyuan Prefecture. He resided in the mountains for thirty years without his feet stepping beyond the threshold. Monastics and laypeople revered him. The Master had a verse that said:
'A freshly sewn paper blanket, warmed over the fire;
A sound sleep closing the eyes until the fifth watch.
Hearing the bells and drums stirred from the upper quarters,
Yet another day is added to this floating life.'

30.63

Dharma Heir of Chan Master Mingzhao Hui

30.64

Chan Master Xuanmi Li of the Stone Pagoda in Yangzhou. A monk asked: 'Are the mountains, rivers, and the great earth the same as oneself or different?' The Master said: 'On a cool night at the roadside pavilion, the moon spreads out mostly for travelers.' The monk said: 'Thank you, Master, for answering my question.' The Master said: 'A large net makes it hard to catch birds; only when the line is dense can one get fish.' The monk danced and returned to the assembly. The Master said: 'Using the Yangtze River as ink to grind, frequently writing letters severing relations.' Ascending the hall, he brought up Baizhang's wild fox public case, saying: 'If one lacks the hands to overturn the billows, in vain does one boast of being a whale that strides the seas. Just as Youji twangs his arrowhead, the flock of monkeys upon the branches takes fright.' Ascending the hall, upon reaching the seat, the Master seized a monk and pulled him up onto the Dharma seat. The monk was terrified and tried to run. The Master then pointed at the seat and said: 'If you lead a donkey up onto this platform, it will certainly defecate right on it. Why on earth are you people unwilling?' With his staff he scattered them all at once. Looking at his attendant, he said: 'Perilous!'

30.65

Dharma Heir of Chan Master Tiantong Jue

30.66

Chan Master Zhijian of Xuedou in Mingzhou was a son of the Wu family in Chuzhou. When he was a child, his mother washed an ulcer on his hand and asked: 'What is this?' He replied: 'My hand is like a Buddha's hand.' When grown, having lost his parents, he relied upon Zhenxie at Changlu. Daxiu, as head of the assembly, recognized his capacity. Later he secluded himself on Xiangshan; none of the hundred apparitions could delude him, and in the depth of the night he attained awakening. Seeking confirmation from Yanshou Ran, he again visited Daxiu. After becoming abbot, he ascended the hall: 'The Bhagavat had secret words, and Kāśyapa did not conceal them. A night of falling flowers and rain; through the whole city the flowing waters are fragrant.'

30.67

Dharma Heir of Chan Master Xuedou Zong

30.68

Chan Master Wei'an Daoqin of Guangfu in Taizhou was a son of the Yu family of that prefecture. Ascending the hall, he brought up: 'A monk asked Tong'an: "What is the Upādhyāya's house style?" Tong'an said: "The golden rooster cradles its chick and returns to the firmament; the jade rabbit conceives and enters the Purple Tenuity." The monk said: "If a guest suddenly arrives, how do you receive him?" Tong'an said: "Golden fruit picked by monkeys in the morning court; jade blossoms brought in the phoenix's beak after dusk." The Master said: 'Guangfu would not do it like that. If someone asks, "What is the Upādhyāya's house style?", I would merely say to him: "Singing the boatman's song by the thicket of emerald bamboo; lying amid misty vines deep in the green crags." "If a guest suddenly arrives, how do you receive him?" "A bottomless basket holding the bright moon; a mindless bowl storing the pure breeze."'

30.69

Dharma Heir of Chan Master Shanquan Zhi

30.70

Chan Master Zao of Chaohua in Yuezhou, opening the hearth, ascended the hall: 'Snow fills the cold window, burning to ashes Danxia's wooden Buddha. Ice covers the wilderness ferry, freezing to death the iron ox of Shanzhou. Truly, cold ashes burst into flame without a flake of snow remaining. Freely wandering vertical and horizontal, ready-made enjoyment. Do you Chan worthies wish to understand? Sitting with a patched robe pulled over the head, completely unaware of cold and warmth.'

30.71

Dharma Heir of Chan Master Dasui Jing

30.72

Chan Master Shitouzihui of the Diaoyutai in Hezhou was a native of that prefecture. His family had been stonemasons for generations. Though illiterate, his mind aspired to the school of emptiness. He always sought people to recite the Lotus Sūtra to him orally until he could recite it by heart. Leaving home, he went to Dasui to offer his services in sweeping and cleaning. The monastery ordered him to quarry cliff-stones; the Master never let go of hammer and chisel from his hands, nor did the recitation of the sūtra cease from his mouth. Seeing him, Dasui said: 'Clattering today, clattering tomorrow; when death and birth arrive, how will that settle the score?' The Master was startled, set down his tools, bowed, and said he wished to hear the ultimate Dharma. Thereupon he followed him to the abbot's room. Dasui told him to suspend his recitation of the sūtra for the time being and examine the nidāna of Zhaozhou checking the old woman. The Master kept it in mind without letting it slip. After a long time, while chiseling a stone that was somewhat hard, with all his might he struck a blow with the hammer; catching sight of sparks flying, he was suddenly thoroughly awakened. Running to the abbot's room, he bowed and presented a verse:
'I exhausted all effort,
With no handle or clue at all.
Sparks burst and scattered:
It was originally right here.'
Dasui said with joy: 'You have penetrated thoroughly!' He further presented a verse on Zhaozhou checking the old woman:
'The three armies do not move, yet banners flutter;
The old woman is none other than the demon king's henchman.
Zhaozhou's handleless iron broom
Sweeps away the smoke and dust into empty desolation.'
Dasui approved it and then bestowed monastic robes upon him. Because he was a stonemason, people called him "Stone Hui." Ascending the hall: 'To practice Chan and study the Path is very much like shouting of thirst from the bottom of a well. Little do you know that, with ears and eyes stopped up, there is no evading it. And take the twelve hours of the day: walking, standing, sitting, lying down, moving, shifting, functioning, and acting—what person directs this? Seeing with the eyes, hearing with the ears—where is it not the beginning of the path? If you recognize the beginning of the path, that is the great road of liberation. Only then will you know that this old fellow gives you verification, and the mountains, rivers, and great earth give you verification. Therefore it is said: "The Bhagavats of the ten directions share one single road to the gate of nirvāṇa." Worthies, whenever a single thing stands in the way, you must see the root and source of that single thing; where not a single thing exists, you must see the root and source of that single thing. When you see the root and source, the source has nothing to be sourced; since that which is sourced is not [an entity], where is it not complete? Worthies, look: where does this old fellow surpass you? Where are you people not equal to this old fellow? Do you understand? Over Lake Tai's thirty-six thousand acres, the moon is in the heart of the waves—to whom can it be told?'

30.73

Chan Master Yuqiu Jujing of Husheng in Tongchuan Prefecture was a son of the Yang family of Chengdu. At the age of fourteen, he paid homage to Anhui of Baima as his teacher. Hearing of Nantang's reputation in the Way, he went to rely upon him. Nantang raised Xiangyan's saying of the dragon's roar in a withered tree; they went back and forth examining and questioning, and the Master attained great awakening at his words. One day Nantang asked: 'Do not stay where cold crags have green strange herbs; sitting back upon white clouds, the lineage is not wondrous. What do you do?' The Master said: 'One must directly wield the sword. If one does not wield the sword, the fisherman perches in a nest.' Nantang said with surprise: 'This young lad!' The Master said, 'Take care,' and walked away. He went forth to reside at Dongyan. Ascending the hall: 'The moon is born on the first day. Newly residing at Dongyan, gloom and solitude increase. In the red dust of the mundane world there are manifold affairs; in food stores of rice and flour there is not a single grain. The cliff is my companion, the spring my mate; whistling, a pure breeze enters the room. The mountain gods and earth spirits are busy in secret; the cloud-shaped sounding-board and bell-fish secretly weep tears. Let worldly people not say I keep to an empty crag: the eastern hedge also strikes the western wall.' He once said to the assembly: 'The supreme essential of investigation and study does not go beyond what the late Nantang said: the initial phrase and the final phrase. Those who penetrate them have finished the affair of a lifetime. If not yet so, I will further divide it for you into ten gates for each to be verified: has your own mind attained stability yet? First, one must have faith that there is a special transmission outside the teachings. Second, one must know that there is a special transmission outside the teachings. Third, one must understand that the Dharma expounded by insentient things and the Dharma expounded by sentient beings are not two. Fourth, one must see the nature as though viewing an object in the palm of one's hand, perfectly clear and distinct, every single ground hidden and secure. Fifth, one must possess the eye that chooses phenomena. Sixth, one must walk the bird's path and the mysterious track. Seventh, one must combine both the civil and martial. Eighth, one must destroy the heterodox and manifest the orthodox. Ninth, one must possess great capacity and great function. Tenth, one must walk among different kinds. Whoever wishes to continue and exalt the seed of the Dharma must fully master these guidelines; only then can one sit upon this curved-wood chair, receive the bows of people across the world, and dare to be a teacher of buddhas and patriarchs. If you have not reached such a state, you are merely engaging in empty deception; at another time and on a later day, Old Yama will not let you off.' At times students would compose verses on each gate and present them to the Master. The Master instructed them with a verse: 'The guidelines of the ten gates are deployed within the palm; when the opportunity arrives, functioning naturally takes place. An adept needs not arrange ranks and orders; on the whole, beginning and end are the fundamental ground.'

30.74

Chan Master Sheng of Nan'yan in Jianzhou ascended the hall and called to the assembly, saying: 'To protect life, one must kill; only when killing is exhausted does one abide in peace. If you understand the meaning within this, you are clearly halfway along the road. And tell me: what is the single phrase upon arriving home? Śākyamuni and Maitreya are immeasurably great; yet seen in this light, they are still only his servants.' A monk asked: 'Setting free the five ranks I do not ask about; what is the matter of holding fast the three checkpoints?' The Master said: 'Holding the Moyao sword horizontally, the upright command is fully executed.' The monk said: 'I have received your instruction on holding fast the three checkpoints; what is the matter of setting free the five ranks?' The Master said: 'In an empire at great peace, execute the foolish and stubborn.' The monk said: 'If so, then under the gate of Nan'yan the land is vast and people are few.' The Master said: 'A sharp patch-robed monk needs only a single touch.' The monk said: 'What is it like when, from ancient times to the present, all are born together and die together?' The Master said: 'A thief in the house is hard to guard against.' The monk said: 'Today this student went out for something small and encountered something great.' The Master struck him and said: 'It takes this old monk beating you before you get it.' The monk bowed. The Master said: 'Be sure not to feign enlightenment.'

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續傳燈錄 — Classical Chinese