瑞州洞山良价禪師語錄
Chinese title:瑞州洞山良价禪師語錄
The Master’s Dharma name was Liangjie; his family name was Yu, and he was a native of Kuaiji. As a child, while following his teacher in reciting the Prajnaparamita Sutra, he came to the passage: “No eyes, ears, nose, tongue, body, or mind.” The Master suddenly touched his face with his hand and asked his teacher:
– I have eyes, ears, a nose, and a tongue. Why does the sutra say there are none?
The scripture teacher, astonished, said:
– I am not your teacher.
The teacher directed the Master to Mount Wuxie to pay homage to Chan Master Lingmo and request ordination. At the age of twenty-one, the Master went to Mount Song and received the precepts.
The Master then journeyed in search of the Dharma, first visiting Nanquan. It happened to be the day of the memorial offering for Mazu. Nanquan asked the assembly: “Tomorrow we will hold the memorial meal for Mazu. I wonder whether Mazu will come?”
None of the assembly could answer.
The Master stepped forward and said:
– As soon as he has a companion, he will come.
Nanquan said:
– Although this fellow is a novice, he is very easy to carve and polish.
The Master said:
– Venerable Master, do not press a good man into becoming a bandit.
*
Next, the Master went to consult Guishan Lingyou. He asked:
– I have heard that National Teacher Huizhong of Nanyang spoke of “insentient beings expounding the Dharma,” but I have not yet penetrated its wondrous meaning.
Guishan said:
– Acharya, do you still remember the National Teacher’s words?
The Master replied:
– I remember them.
– Try recounting them once for me.
The Master then recounted:
A monk asked: “What is the mind of the ancient Buddhas?”
The National Teacher replied: “Walls, partitions, tiles, and stones.”
The monk said: “Are walls, partitions, tiles, and stones not insentient?”
The National Teacher replied: “They are.”
The monk asked: “Do they know how to expound the Dharma?”
The National Teacher replied: “They expound it constantly, without ever ceasing.”
The monk asked: “Why do I not hear it?”
The National Teacher replied: “You yourself do not hear it, but that does not prevent others from hearing it.”
The monk asked: “I do not know who is able to hear it.”
The National Teacher replied: “The sages hear it.”
The monk asked: “Does the Venerable Master hear it?”
The National Teacher replied: “I do not hear it.”
The monk asked: “Since the Venerable Master does not hear it, how do you know that insentient beings can expound the Dharma?”
The National Teacher replied: “It is precisely because I do not hear it. If I heard it, I would be the same as the sages, and you would not hear me expounding the Dharma.”
The monk asked: “If so, do sentient beings have no share in it?”
The National Teacher replied: “I expound it for sentient beings, not for the sages.”
The monk asked: “What happens after sentient beings hear it?”
The National Teacher replied: “They are then no longer sentient beings.”
The monk asked: “On which scripture is the teaching that insentient beings expound the Dharma based?”
The National Teacher replied: “It does not follow any scripture at all, nor is it a matter for a gentleman to debate. Have you not seen the Avatamsaka Sutra say: ‘The lands expound, sentient beings expound, and everything throughout the three times expounds’?”
When the Master had finished recounting this, Guishan said:
– I also have it here, but I have not yet encountered that person.
The Master said:
– I do not yet understand. I beg the Master to instruct me.
Guishan raised his whisk and asked:
– Do you understand?
– I do not understand. Please speak, Venerable Master.
– This mouth, born of father and mother, can never explain it to you.
– Is there anyone who sought the Way at the same time as you?
– From here, go to You County in Liling. There, where the stone huts adjoin one another, is a man of the Way named Yunyan. If you are capable of dispelling ignorance and investigating the profound mystery of the Buddhas and patriarchs, he will certainly be worthy of your esteem.
The Master asked:
– What is that man like?
Guishan said:
– He once asked this old monk: “May this student follow and serve the Master?” This old monk replied: “You must first put an end to all leakage.” He said: “First of all, do not say that this old monk is in here.”
The Master then took leave of Guishan and went directly to Yunyan. After recounting the preceding circumstances, he immediately asked:
– When insentient beings expound the Dharma, who can hear it?
Yunyan replied:
– The insentient can hear it.
– Does the Venerable Master hear it?
– If I heard it, you could not hear me expounding the Dharma.
– Why do I not hear it?
Yunyan raised his whisk and asked:
– Do you hear it?
– I do not hear it.
– You cannot even hear me expounding the Dharma; how much less can you hear insentient beings expounding the Dharma?
– In which scripture is the teaching that insentient beings expound the Dharma contained?
– Have you not seen the Amitabha Sutra say: “The waters, birds, trees, and forests all invoke the Buddha and invoke the Dharma”?
At this, the Master experienced an awakening and composed this verse:
How wondrous! How wondrous!
The insentient expounding the Dharma is inconceivable.
If one tries to hear it with the ears, one can never understand;
Only when sound is heard with the eye can it be known.
Translation:
How wondrous! How wondrous!
The insentient expounding the Dharma is beyond conception.
If heard with the ears, it can never be understood;
Only the eye that hears can fully know.
The Master asked Yunyan:
– Have my remaining habitual tendencies been exhausted?
– What have you ever done?
– I have not even practiced the holy truths.
– Have you experienced joy yet?
– It is not that there is no joy; it is like finding a bright jewel in a heap of rubbish.
*
The Master asked Yunyan:
– What if I wish to see you?
– Ask someone versed in the matter.
– I am asking right now.
– What are you saying?
*
While Yunyan was making straw sandals, the Master approached and asked:
– May I have the Master’s eyes?
– With whom did you go?
– Liangjie did not go with anyone at all.
– If there is no one, where would you put them?
The Master could not answer.
Yunyan said:
– Are the eyes you ask for truly eyes?
– They are not in the eyes.
Yunyan then shouted and drove him out.
*
As the Master was taking leave of Yunyan, Yunyan asked:
– Where are you going?
– Although I am leaving the Venerable Master, I have not yet chosen a place to reside.
– Are you not going to Hunan?
– No.
– Are you not returning to your native place?
– No.
– When will you return?
– As soon as the Venerable Master has a place to abide, I will come.
– After this parting, it will be difficult for us to meet again.
– It will be difficult for us not to meet again.
*
Just before departing, the Master asked:
– After the Venerable Master has passed away, if someone should ask me, “Can you portray your Master’s likeness?” how should I answer?
Yunyan remained silent for a long while, then said:
– Acharya Jie! In taking up this great matter, you must examine it carefully.
The Master still harbored doubts.
Later, while crossing a stream, he saw his reflection in the water and greatly awakened to the meaning of the earlier teaching. He composed this verse:
Above all, do not seek it from another,
For then it will be far estranged from me.
Now I go on alone,
Yet everywhere I encounter him.
He now is truly me,
Yet I now am not him.
One must understand in this way
To accord with suchness.
Translation:
Take utmost care not to seek elsewhere,
For so long it has been distant from me.
Now I go on alone,
Yet everywhere I encounter him.
He now is truly me,
Yet I now am not him.
One must understand in this way
To accord with suchness.
*
On another occasion, while the Master was making offerings to the departed spirit of Yunyan, a monk asked:
– Did the late Master say, “Just this,” or not?
The Master replied:
– He did.
– What was the meaning?
– At that time, how many people misunderstood the late Master’s meaning!
– I wonder whether the late Master had true knowing.
– If he had no true knowing, how could he know to speak in this way? If he had true knowing, how could he consent to speak in this way?
Changqing Leng asked:
– Since he had true knowing, why did he speak in this way?
The Master replied:
– Only after raising a child does one know a father’s loving heart.
*
On the occasion of preparing a memorial meal for Yunyan, a monk asked:
– What instruction did the Venerable Master receive while with Yunyan?
The Master replied:
– Although I was there with him, I received no instruction.
– Since you received no instruction, why prepare a memorial meal for him?
– How would I dare turn my back on the late Master?
– The Venerable Master first visited Nanquan; why, then, do you prepare a memorial meal for Yunyan?
– I do not esteem the late Master’s virtue or Buddha Dharma; I esteem only that the late Master did not explain everything to me.
– While preparing a memorial meal for the late Master, do you acknowledge him as your Master or not?
– I acknowledge him by half and do not acknowledge him by half.
– Why do you not acknowledge him completely?
– If I acknowledged him completely, I would have failed the late Master!
*
Toward the end of the Dazhong era of the Tang dynasty (847), the Master resided at Mount Xinfeng, receiving and guiding the assembly of disciples. Thereafter, his teaching flourished at Dongshan in Gao’an, Yuzhang. Provisionally opening the Five Ranks, he skillfully received those of the three capacities—great, middling, and lesser.
He greatly proclaimed the single sound and widely propagated the myriad modes. Drawing the jeweled sword crosswise, he cut down the dense forest of views; spreading the wondrous teaching far and wide, he severed the myriad distortions. Furthermore, Caoshan profoundly illumined the essential purport, skillfully voicing the excellent path: the Way accords with sovereign and minister, and the relative and the absolute mutually turn and interchange.
Thus, the Chan teaching style of the Caodong School spread everywhere, and the exemplars of the various traditions all honored it as the “Dong-Cao School.”
*
Yunyan instructed the assembly:
– There is a child of a certain household who, whenever questioned, has nothing he cannot say.
The Master stepped forward and asked:
– How many books are there in his house?
The Master answered:
– Not even a single written character.
– How then does he know so much?
– Day and night, he has never slept.
– May I ask him about one matter?
– Though he can speak, he does not speak.
*
The monastery superintendent returned from Shishi’s residence. Yunyan asked:
– You went to Shishi’s residence; why have you returned so quickly?
The superintendent could not answer.
The Master answered in his place:
– Someone in there had already seen it!
Yunyan asked the Master:
– Then how would you go?
The Master replied:
– One cannot utterly sever human sentiment.
*
Yunyan asked a nun:
– Is your father still alive?
The nun replied:
– He is.
– How old is he?
– Eighty years old.
– You have a father who is not eighty years old. Do you know him?
– Is he the one who comes thus?
– That is still a descendant.
The Master said:
– Even one who does not come thus is still a descendant.
*
While traveling to seek instruction in various places, the Master came to Luzu. After bowing, he stood in attendance. A short while later he went out, then came back in. Luzu said:
– Just thus, just thus; therefore it is thus.
The Master replied:
– For the most part, there are people who will not accept this.
Luzu said:
– How could it be discerned by your mouth?
The Master bowed and then remained in attendance for several months.
*
A monk asked Luzu:
– What is speaking without speaking?
Luzu replied:
– Where is your mouth?
– There is no mouth.
– Without a mouth, what do you use to eat your rice?
The monk could not answer.
The Master answered in his place:
– He is not hungry; why should he eat rice?
*
The Master visited Nanyuan. Just as he stepped into the Dharma hall, Nanyuan said:
– We have already seen each other.
The Master immediately went down. The next day, he came up again and asked:
– Yesterday I received the benefit of the Venerable’s compassion, but I do not know at what point the Venerable and I saw each other.
Nanyuan said:
– Mind after mind, without interruption, flows into the stream of the nature.
The Master replied:
– Set aside all that contrived accord.
*
As the Master took leave of Nanyuan, Nanyuan said:
– Study the Buddha-Dharma extensively and bring benefit far and wide.
The Master replied:
– I do not ask about studying the Buddha-Dharma extensively. What is bringing benefit far and wide?
Nanyuan answered:
– Do not oppose a single thing.
*
The Master went to the capital region and bowed to the Venerable Xingping. Xingping said:
– Do not bow to this decrepit old man!
The Master replied:
– I bow to that which does not grow old and decrepit.
– That which does not grow old and decrepit does not accept bows.
– It does not remain still either.
The Master further asked:
– What is the mind of the ancient Buddhas?
Xingping answered:
– It is precisely your own mind.
– Although it is thus, this is still where my doubt lies.
– If so, go ask the wooden man.
– I have a phrase that does not depend upon the mouths of the sages.
– Try saying it!
– It is not I.
When the Master took his leave, Xingping asked:
– Where are you going?
– Following the current, without remaining in any fixed place.
– Is it the Dharma-body that follows the current, or the retribution-body that follows the current?
– I will never give rise to such an interpretation.
Xingping then clapped his hands.
Baofu said:
“Dongshan was himself an entire household. How many people like Dongshan can be found?”
*
The Master and Master Mi went to visit Boyan. Boyan asked:
– Where have you come from?
The Master replied:
– Hunan.
– What is the family name of the Surveillance Commissioner?
– He has no family name.
– What is his given name?
– He has no given name.
– Does he conduct affairs or not?
– Naturally, there are deputy officials already!
– Does he enter and leave?
– He does not enter or leave.
– Why does he not enter or leave?
The Master brushed off his robe and went out. The next day, Boyan entered the Sangha hall, summoned the two senior monks, and said:
– Yesterday, in my exchange with the acarya, there was one turning phrase with which I failed to accord, so I was uneasy throughout the night. I now request that the acarya offer another turning phrase. If it accords with this old monk’s intention, I shall invite you to take gruel and remain as my companions through the summer retreat.
– Venerable, please ask your question.
– Why does he not enter or leave?
– How supremely honored!
Boyan immediately invited them to take gruel and remain through the summer retreat.
Tiantong Jie said:
“Entering in the morning and according in the evening, his skillfulness was complete in every respect. Without transgressing the immediate moment, there was a path by which to turn the body. Under the Caodong gate, this is sufficient to reflect its radiance; but had they been descendants of Linji, they would not have been spared even after the staff had broken. At that time, if I had heard him say that he did not know the name or family name, I would immediately have given him a blow. If one can thrust forth and turn the body within this, not only may gruel be prepared and offered, but one may also be given a place beneath the bright window. Is there anyone? Is there anyone?” He called out: “Tongshan! Go to the Chan hall.”
*
The Master and Master Mi went to pay their respects and inquire after the health of the Venerable Longshan. The old monk asked:
– This mountain has no path. From where have you come, acarya?
The Master replied:
– Let us set aside that there is no path. From where did the Venerable enter?
The old monk answered:
– I did not come from clouds and waters.
– How long has the Venerable resided on this mountain?
– I do not adhere to spring and autumn.
– Was the Venerable here first, or was this mountain here first?
– I do not know.
– Why do you not know?
– I did not come from among humans or devas.
– What principle of the Way did the Venerable attain that you reside on this mountain?
– I saw two clay oxen vying with each other to enter the sea. To this very day, all news of them has ceased.
Only then did the Master arrange his deportment fully and bow.
While traveling on pilgrimage, the Master encountered an official who asked:
– May this disciple compose a commentary on the Third Patriarch Sengcan’s “Inscription on Faith in Mind”?
The Master answered:
– “The slightest presence of right and wrong, and the mind is lost in confusion.” How will you comment on that?
Fayan answered in the official’s place:
– If so, this disciple will not write the commentary.
*
When the Master first set out on pilgrimage, he encountered an old woman carrying water along the road. The Master asked her for water to drink. She said:
– You may freely drink the water, but this old woman has a question that must first be asked: “Tell me, how many dusts does the water contain?”
The Master answered:
– It does not contain any of the dusts.
The old woman said:
– Go away! Do not defile my load of water.
*
While the Master was at Letan, he heard Head Seat Chu say:
– Most wondrous! Most wondrous! The realm of the Buddhas and the realm of the Way are inconceivable.
The Master then asked:
– I do not ask about the realm of the Buddhas or the realm of the Way. Who is the person who speaks of the realm of the Buddhas and the realm of the Way?
Chu remained silent for a long while and did not answer.
The Master said:
– Why do you not speak quickly?
– Even if I wished to contend, I could not.
– You have not yet said anything at all. What do you mean, “Even if I wished to contend, I could not”?
Chu did not answer.
The Master said:
– Buddha and the Way are both merely names and words. Why do you not cite the teachings?
Chu said:
– What would you have me say?
– Attain the meaning and forget the words.
– You still bring forth meaning to teach me; it has already become a disease of the mind.
– Is speaking of the realm of the Buddhas and the realm of the Way a great illness or a minor one?
Chu did not answer. The next day, Chu suddenly passed away. People called the Master “Jie, Who Questioned the Head Seat to Death.”
*
The Master, Shenshan, and Master Mi were crossing a stream when the Master asked:
– What is the matter of crossing the stream?
Shenshan answered:
– The heels are not wet.
The Master said:
– Old man, why utter such words?
Shenshan said:
– And what about you?
The Master answered:
– The heels are not wet.
Another version says:
The Master and Shenshan were crossing a stream. The Master said:
– Do not make a mistake beneath your feet!
Shenshan said:
– If I made a mistake, I could not cross.
The Master asked:
– What is the matter of not making a mistake?
Shenshan answered:
– Crossing the stream together with the elder.
*
One day, while the Master and Shenshan were tilling the tea garden, the Master set down his hoe and said:
– Today I have not the slightest strength left.
Shenshan said:
– If you have no strength left, how can you know to say such a thing?
The Master said:
– What strength do you suppose there is?
*
The Master was walking with Shenshan when suddenly they saw a white rabbit run past. Shenshan said:
– How excellent!
The Master asked:
– How so?
– It is exactly like the venerable bearing of a white-robed nobleman.
– Old man, why utter such words?
– What would you say?
– Having borne hairpins and tassels throughout his life, he temporarily loses his wits.
*
Shenshan was holding a needle and sewing. The Master asked:
– What are you doing?
– Holding a needle.
– What is the matter of holding a needle like?
– Needle after needle, mutually assisting.
– We have traveled together for twenty years, yet you still utter such words. How could your practice be like this?
– What would the Elder say?
– The principle is like the great earth bursting into flames.
*
Shenshan asked the Master:
– Once knowledge has been penetrated, there is no one who does not depart to spread the teaching. Concerning the direct principle, I beg the Master for a word.
The Master said:
– How could Elder Dharma-Uncle's intention preserve merit?
At these words, Shenshan suddenly awakened and uttered extraordinary words. Later, while crossing a narrow footbridge with the Master, the Master crossed first, took hold of the bridge rail, raised it, and said:
– Cross over here!
Shenshan called:
– Acarya Jie!
The Master then lowered the rail.
*
While walking with Shenshan, the Master pointed to a monastery beside the road and said:
– In that monastery there is someone who speaks of mind and speaks of nature.
Shenshan asked:
– Who is it?
– As soon as Elder Dharma-Uncle questioned him, he died ten parts out of ten.
– Then who speaks of mind and speaks of nature?
– Within death, he attains life.
*
The Master asked Xuefeng:
– Where have you come from?
Xuefeng replied:
– I have come from Tiantai.
– Did you see Zhizhe?
– Yicun deserves a share of the iron staff.
*
Xuefeng came forward, bowed, and inquired after the Master's health. The Master said:
– Upon entering the gate, you must have a word, but you must not say that you have already entered.
Xuefeng replied:
– I have no mouth.
– Set aside having no mouth for the moment; return my eye to me.
Xuefeng could not answer.
Yunju Ying spoke separately in place of the preceding reply:
– When I have a mouth, I shall speak at once.
Changqing spoke separately:
– If so, I respectfully withdraw.
*
Xuefeng was carrying firewood. He came before the Master and threw down the bundle. The Master asked:
– How heavy is it?
Xuefeng replied:
– All the people in this world could not lift it.
The Master asked:
– Then how did it get here?
Xuefeng could not answer.
*
The Master wrote the character “ “ (Buddha) on the door. Yunyan saw it and wrote the character “ “ (not). The Master then changed it to the character “ “ (non-). When Xuefeng saw this, he wiped them all away at once.
Xinghua Xiang spoke in his place:
– I am not your equal.
Baiyang Shun said:
– If I were Dongshan, I would simply have said to Xuefeng, “You are not one of my kin.”
Tianbo Yuan said:
– Dongshan and Yunyan raised a mound on level ground; old Xuefeng took this opportunity to increase his wisdom.
*
Xuefeng was serving as head cook and was winnowing rice. The Master asked:
– Are you winnowing out the sand and keeping the rice, or winnowing out the rice and keeping the sand?
Xuefeng replied:
– Rice and sand are both discarded at once.
– What will the assembly eat?
Xuefeng immediately overturned the rice basin.
The Master said:
– Judging from these conditions, you are suited to be with Deshan.
Langye Jue said:
– For Xuefeng to depart in this way was like cutting down a sweet peach tree and searching the mountains for sour pears.
Tiantong Jue said:
– Xuefeng climbed higher step by step, never expecting the heel of his straw sandal to split apart. If the Correct and the偏 had turned freely, and inquiry and response had proceeded side by side (1), their words and spirit would naturally have harmonized, and father and son would have been concordant. Tell me, where did Dongshan's intention lie in not accepting Xuefeng? Across ten thousand miles, the cloudless sky is at fault; in a clear pool like a mirror, the moon finds it difficult to enter.
Xuedou Zong said:
– Luan and phoenix do not perch on a crooked tree; the golden needle has already embroidered the paired mandarin ducks. Had it not been for the Old Man of Xinfeng, they would at once have been seen shattered into fragments.
((1) Inquiry: the student knocks at the door of the Chan Master's chamber to inquire about the principle of the Way.
Response: the Chan Master answers in order to receive and guide the student.
Inquiry and response constitute the house style of the Caodong School.
When the questions and answers of master and disciple continue without any gap, this is called “Inquiry and Response Proceeding Side by Side.”
This is one of the three essential principles of Dongshan Liangjie.)
*
One day, the Master asked Xuefeng:
– What are you doing?
Xuefeng answered:
– Hewing a trough.
– How many strokes will finish it?
– One stroke will finish it.
– That is still an affair on this side. What about the affair on the other side?
– There is certainly nowhere to lay a hand upon it.
– That is still an affair on this side. What about the affair on the other side?
Xuefeng silently departed.
*
When Xuefeng took leave of the Master, the Master asked:
– Where are you going?
Xuefeng replied:
– Back into the mountains.
– By what road did you come out at that time?
– I came out by the road on which the apes fly across the mountains.
– By what road will you return now?
– By the road on which the apes fly across the mountains.
– There is someone who travels without taking the road on which the apes fly across the mountains. Do you know him?
– I do not know him.
– Why do you not know him?
– He has no face or features.
– Since you do not know him, how do you know that he has no face or features?
Xuefeng could not answer.
*
Yunju Daoying came for instruction. The Master asked:
– Where have you come from?
Yunju replied:
– I have come from Cuiwei.
– What words and phrases did Cuiwei use to instruct the assembly?
– Cuiwei was making offerings to the arhats. I asked, “When offerings are made to the arhats, do the arhats come?” Cuiwei asked me, “What do you eat every day?”
The Master asked:
– Did he truly say this?
Yunju replied:
– He did.
The Master said:
– You did not visit an accomplished master in vain.
*
The Master asked Yunju:
– What is your name?
– Daoying.
– Speak again from beyond.
– Beyond, it is not named Daoying.
– Your answer resembles mine when I was at Daowu.
Yunju asked:
– What is the meaning of the Patriarch's coming from the West?
The Master said:
– Acarya! Later, when you go forth to serve as an abbot, if someone asks you this, how will you answer?
Yunju replied:
– Daoying is truly at fault.
*
One day, the Master asked Yunju:
– I have heard that Great Master Si was reborn as the king of Japan. Is that so?
Yunju replied:
– If it were Great Master Si, he would not even become a Buddha.
The Master nodded.
*
The Master asked Yunju:
– Where have you come from?
Yunju replied:
– I came treading over the mountains.
– On which mountain could you dwell?
– On which mountain could I not dwell?
– If so, the entire country has been occupied by the Acarya.
– It is not so.
– If so, you have found the road of entry.
– There is no road.
– If there is no road, how did you come to meet this old monk?
– If there were a road, I would already be separated from the Venerable by a mountain.
– In the future, a thousand or ten thousand people will be unable to hold this fellow fast.
*
As the Master was crossing a stream with Yunju, he asked:
– How deep is the stream?
Yunju replied:
– Not wet.
– Boorish fellow!
– Master, please speak.
– Not dry.
Wuzu Yan said:
– In this dialogue between the two, is there superiority and inferiority or not? Today this mountain monk moves his arm to explain it thoroughly for you. The phrase “crossing the stream, not wet”: the storehouse is heaped with genuine pearls. The phrase “crossing the stream, not dry”: with not even a hammer, could he be deemed utterly destitute? Neither of the two paths, dry or wet, adheres to anything; let him speak of clear waters and green mountains.
*
One day, while Yunju was working, he accidentally killed an insect. The Master said:
– You evil demon!
Yunju replied:
– It did not die.
– What did the Second Patriarch go to Yezhou to do?
Yunju could not answer.
*
The Master asked Yunju:
– When a great icchantika commits the five heinous offenses, wherein does filial devotion lie?
Yunju replied:
– Only then is filial devotion fulfilled.
*
The Master asked Yunju:
– Long ago, Nanquan asked a monk who lectured on the Sutra of Maitreya's Descent, “When will Maitreya descend and be born?” The monk answered, “He is presently still in the heavenly palace and will descend and be born in the future.” Nanquan said, “In heaven there is no Maitreya; on earth there is no Maitreya.”
Following these words, Yunju asked:
– If so, there is no Maitreya in heaven and no Maitreya on earth. Then who, I wonder, gave him that name?
Struck by this question, the Master's meditation seat shook. He then said:
– Acarya Ying! When I was at Yunyan, I once asked the old master a question that made the stove shake. Today, one question from you has made my whole body break out in a sweat.
*
Later, Yunju built a hermitage at Sanfeng. For an entire week he did not come to the dining hall. The Master asked:
– Why have I not seen you come to take your meals lately?
Yunju replied:
– Every day, a heavenly deity brings me food.
– I thought you were still giving rise to conceptual understanding. Come here this evening.
That evening, Yunju came. The Master called:
– Hermitage Master Ying!
Yunju answered:
– Yes.
The Master said:
– Not thinking of good, not thinking of evil—what is it?
Yunju returned to his hermitage and sat silently. From then on, the heavenly deity searched everywhere but could not find him. This continued for three days, after which the offerings ceased.
*
The Master asked Yunju:
– What are you doing?
Yunju replied:
– Blending the ingredients.
– How much salt are you using?
– Turn it inward.
– What delicious flavor are you making?
– Attained.
*
Shushan arrived while the Master was giving the early-morning instruction. He stepped forward and asked:
– Before any words have been spoken, I ask the Master to instruct me.
The Master said:
– If it is not granted, there is no one to receive it.
– Can merit be attained or not?
– Have you now attained merit?
– If merit cannot be attained, then there is nothing to avoid.
*
One day, the Master ascended the hall and said:
– If you wish to understand this matter, you must be like a withered tree blossoming; only then will you accord with it.
Shushan asked:
– What about when one does not go against anything anywhere?
The Master said:
– Acarya! This is a matter on the side of meritorious accomplishment. Fortunately, there is the merit of no merit. Why do you not ask about it?
– Is not the merit of no merit the person on the other side?
– Many people would laugh at you for asking in this way.
– If so, it is far away.
– Far away, yet not far away; not that it is not far away.
– What is far away?
– You cannot call it the person on the other side.
– What is not far away?
– There is no place for discussion.
*
The Master asked Shushan:
– In the age of the empty kalpa, when there are no people, whose dwelling place is it?
Shushan replied:
– I do not know.
– Does that person have an essential meaning or not?
– Why does the Venerable not ask him?
– I am asking him right now.
– What is the essential meaning?
The Master did not answer.
*
Master Shiqian of Qinglin came to consult the Master. The Master asked:
– Where have you just come from?
Qinglin replied:
– Wuling.
– What is the Dharma taught at Wuling like here?
– In winter, bamboo shoots sprout in the land of Hu.
– Cook an especially fragrant pot of rice as an offering to this man.
Qinglin brushed off his robe and walked out.
The Master said:
– In the future, this fellow will kill everyone under heaven.
Gushan Yong said:
– With an exchange like that, even a single drop of water would be difficult to digest. Why cook an especially fragrant pot of rice?
*
One day, Qinglin took leave of the Master. The Master asked:
– Where are you going?
Qinglin replied:
– The golden carriage does not conceal its tracks;
Throughout the realm, the red dust is cut off.
The Master said:
– Take good care of yourself.
Qinglin bade farewell and walked out. The Master accompanied him to the gate and said to Qinglin:
– How would you express such a statement?
Qinglin replied:
– Step after step treads upon the red dust;
The whole body leaves no trace or shadow.
The Master remained silent for a long while. Qinglin said:
– Old Venerable, why do you not speak quickly?
The Master said:
– You have such an impetuous nature.
Qinglin replied:
– I am at fault.
Qinglin then bowed in homage, took his leave, and departed.
*
Longya asked Deshan:
– If I were to wield the Moye sword(1) and take the Master's head, what then?
Deshan stretched out his neck and said:
– Hey!
Longya said:
– Your head has fallen.
Deshan laughed, “Ha! Ha!”
Longya came to Dongshan and recounted the preceding exchange. The Master asked, “What did Deshan say?”
Longya replied:
– Deshan said nothing.
The Master said:
– Do not say that Deshan said nothing. Bring Deshan's fallen head and show it to this old monk.
Longya then awakened and asked to repent.
Later, someone recounted this to Deshan. Deshan said:
– Dongshan does not know what is good and what is bad. That fellow has been dead for so long already; what use is there in reviving him?
((1). A famous sword of ancient times.
During the Wu period in China, there was a renowned swordsmith named Ganjiang, whose wife was named Moye. The two of them served King Helü of Wu and forged two swords: the yang sword was named Ganjiang, and the yin sword was named Moye. The Chan school borrowed this term to signify the wisdom inherent in every person, or the prajna insight employed by a Chan master to guide students freely and unhinderedly.)
Baofu Zhan commented:
– Longya knew only how to advance and did not know how to retreat.
Cuiyan Zhi said:
– Should Longya have cut or not cut? Right now, how would you cut?
Dongchan Guan said:
– Longya embraced a sword and wounded himself, thereby bringing the fault upon himself. Deshan was mastered by his own head. Fortunately, when a trace of Deshan's pivotal working was pointed out by Dongshan, his tail naturally showed.
*
Longya asked:
– What is the meaning of the Patriarch's coming from the West?
The Master replied:
– When the water of the ravine flows backward, I shall tell you.
Longya then awakened to the essential meaning.
*
Huayan Xiujing asked the Master:
– This student does not know the path of principle and has not yet escaped being dragged about by discriminating consciousness.
The Master said:
– Do you see the path of principle or not?
– I see that there is no path of principle.
– Where are you caught by discriminating consciousness?
– This student is asking in earnest.
– If so, you must go to the place where, for ten thousand miles, there is not a single inch of grass.
– Will you permit me to go to the place where, for ten thousand miles, there is not a single inch of grass?
– You must go in this way.
*
Huayan was carrying firewood when the Master stopped him and asked:
– What happens when we meet on a narrow road?
Huayan replied:
– Treacherous! Treacherous!
– Remember my words: “If you abide facing south, you will have one thousand people; but if you abide facing north, you will have only three hundred.”
*
Qinshan came to consult the Master. The Master asked:
– Where have you come from?
Qinshan replied:
– From Daci.
– Did you see Daci?
– I saw him.
– Did you see him before form or after form?
– I saw neither before nor after.
The Master nodded.
Qinshan then said:
– I left the Master too soon and therefore did not fathom your meaning completely.
*
Qinshan, Yantou, and Xuefeng were sitting together. The Master poured tea and brought it to them, whereupon Qinshan closed his eyes. The Master asked:
– Where have you come from?
Qinshan replied:
– I have come from entering samadhi.
The Master asked:
– Samadhi originally has no gate. Through what place did you enter?
An old adept answered in his stead:
– Many people understand it this way.
Xuedou Xian said separately:
– At that time, he should merely have pointed at Yantou and Xuefeng and said, “I was dozing and drinking tea with those two fellows.”
*
Beiyuan Tong came to consult the Master. The Master ascended the hall and said:
– Cut off the master within; do not fall into the second view.
Tong stepped forward before the assembly and said:
– You should know that there is one person with whom you must not become companions.
The Master said:
– That is still the second view.
Tong immediately overturned the meditation seat.
The Master asked:
– Elder brother, what do you say?
Tong replied:
– When my tongue has rotted away, I shall tell the Venerable.
Later, Tong took leave of the Master, intending to enter the mountains.
The Master said:
– Take good care! The ape flies back to the mountains—take heed.
Tong remained silent for a long while.
The Master called:
– Acarya Tong!
Tong answered:
– Yes!
The Master said:
– Why do you not go into the mountains?
At this, Tong had an awakening and did not enter the mountains.
*
Daoquan asked the Master:
– What is the essential meaning of liberation?
The Master replied:
– Smoke arises beneath the Acarya's feet.
Quan immediately awakened in accord and never went elsewhere.
Yunju said:
– I shall never disappoint the Venerable: “Smoke arises beneath the feet.”
The Master said:
– Each wondrous step is the arrival of accomplishment.
*
At the Winter Solstice, Head Seat Thái and the Master were sitting and eating fruit. The Master asked:
– There is a thing that props up heaven above and supports the earth below. It is black as lacquer and is always amid activity and function, yet amid activity and function it cannot be grasped. Tell me, where does the fault lie?
Thái replied:
– The fault lies within activity and function.
Đồng An Hiển said separately:
– I do not know.
The Master called the attendant to clear away the tray of fruit.
Lang Da Giác said:
– If it were not the Old Man of Động Sơn, how could this have been revealed? Even so, Động Sơn was still lacking one maneuver.
Qui Sơn Triết said:
– Do you know Động Sơn's place? If you do not, you will forever give rise to interpretations of right and wrong, gain and loss.
This mountain monk says:
– As for that fruit, not only was the Head Seat unable to eat it, but no one in the entire world has the true eye with which to behold it.
Vân Cái Bổn said:
– Although Động Sơn had hammer and tongs capable of smashing empty space, he had no needle and thread with which to sew it back together. When the man said, “The fault lies within activity and function,” he need only have said, “Head Seat, please eat some fruit.” If Head Seat Thái had been a patch-robed monk, after eating it he would still have had to vomit it all out.
Nam Đường Tĩnh said:
– Động Sơn sat behind the curtain and determined victory a thousand miles away; Head Seat Thái's entire body was a mouth—he had reason on his side, but it was difficult to express.
Qui Sơn Quả said:
– Động Sơn suppressed an innocent man and turned him into a thief. Head Seat Thái had reason on his side, but it was difficult to express. This mountain monk, seeing the injustice, feels ashamed on his behalf. At that time, upon hearing such a question, I would merely have said, “The prophecy bestowed at the assembly on Vulture Peak did not go so far as this.” Then, while he was pondering, I would have picked up a piece of fruit and thrown it in his face. This would not only have stopped up his throat, but would also have prevented later people from vainly giving rise to conjecture.
Tịnh Từ Xương said:
– Although Động Sơn managed to clear away the tray of fruit, he could not stop Head Seat Thái's mouth.
*
Seeing Senior Monk U arrive, the Master rose from his seat and went to stand behind the meditation platform. U asked:
– Venerable Master, why do you turn away from me?
The Master replied:
– I thought that Ācārya had not seen this old monk.
*
While the Master was tending the glutinous rice, he saw Senior Monk Lãng approaching. The Master said:
– This ox must be carefully watched, lest it damage other people's rice seedlings.
Lãng replied:
– If it is a well-trained ox, it will not trespass upon other people's rice seedlings.
*
A monk asked Master Thù Du:
– What is the practice of a śramaṇa?
Thù Du replied:
– Practice is not absent, but the moment there is awareness of it, one goes against it.
Another monk related this to the Master. The Master said:
– Why did you not ask, “I do not yet know what practice this is?”
The monk then conveyed these words to Thù Du. Thù Du said:
– Buddha-practice, Buddha-practice.
The monk returned and related this to the Master. The Master said:
– Youzhou is still comparable; the hardest of all is Silla.
Đông Thiền Tề commented:
– Is there any doubt or error in those words? If there is, say what remains inadequate. If there is not, why did he then say, “The hardest of all is Silla”? Can you examine this and bring it forth? He said, “Practice is not absent, but the moment there is awareness of it, one goes against it.” He was then asked in return, “What practice is it?” and replied, “Buddha-practice.” Did that monk ask after understanding, or did he ask before understanding? Please judge and see.
*
A monk asked the Master:
– What is the practice of a śramaṇa?
The Master said:
– The head is three feet long, and the neck is two inches long.
The Master sent his attendant to put this saying to Venerable Tam Thánh Nhiên. Tam Thánh pinched the attendant's hand once. The attendant returned and related this to the Master, and the Master nodded.
*
Venerable Mễ of Kinh Triệu sent a monk to ask Ngưỡng Sơn:
– In the present age, are there cultivation and awakening?
Ngưỡng Sơn replied:
– Awakening there certainly is, but how could one fall into the secondary?
Venerable Mễ then sent the monk to ask the Master:
– Ultimately, what about this matter?
The Master replied:
– You should go back and ask him again.
*
Minister Trần asked:
– Among the twenty-five bodhisattvas, why is Diệu Giác not seen?
The Master replied:
– Minister, you yourself behold Diệu Giác!
*
An official asked:
– Is there anyone who cultivates the Way?
The Master replied:
– Wait until you become a man; then there will be cultivation.
*
The Master instructed the assembly:
– Brothers! At the beginning of autumn and the end of the summer retreat, as you journey east and west, you must reach the place where for ten thousand miles there is not a single inch of grass.
The Master remained silent for a long while, then said:
– If so, how can one go to the place where for ten thousand miles there is not a single inch of grass?
Later, someone related this to Thạch Sương. Thạch Sương said:
– Why not say that once you go out through the gate, there is grass?
When the Master heard this, he said:
– How many people like this are there in the Great Tang realm?
Đại Dương Huyền said:
– Today I say directly: even without going out through the gate, grass is everywhere. Tell me, where is the practice to be found?
After a long while, he said:
– Do not cling to the cold mountain as something apart from the green grass;
Sitting entangled in white clouds, the lineage is not wondrous.
Bạch Vân Đoan said:
– If you can see the Hermitage Master, you immediately see Động Sơn; if you can see Động Sơn, you immediately see the Hermitage Master. Seeing Động Sơn is easy; seeing the Hermitage Master is difficult, for he was not bound by the abbot's office. Have you not heard it said:
“Clouds at the mountain peak remain leisurely without cease;
At the bottom of the ravine, the flowing stream is exceedingly busy!”
Qui Sơn Quả said:
– Cutting through nails and cleaving iron, he threw open the profound gate of the matter beyond. With truthful words, he showed people the essential road. Tell me, how do you understand, “Once you go out through the gate, there is grass”? Thạch Sương spoke in this way, but you must not touch it. If you touch it, you will receive thirty blows.
Kính Sơn Quả said:
– One drop of lion's milk dissolves ten measures of donkey's milk.
*
A monk asked:
– If I wish to see the Venerable Master's original teacher, how can I see him?
The Master replied:
– If your years and age are alike, there will be no obstruction.
As the monk considered what to say, the Master said:
– Without following the former tracks, please ask another question.
The monk could not answer.
Vân Cư answered on his behalf:
– If so, then I shall not see the Venerable Master's original teacher!
Later, Senior Monk Kiểu raised this and asked Trường Khánh:
– What does it mean for one's years and age to be alike?
Trường Khánh replied:
– The ancient spoke in this way. Ācārya Kiểu, what else are you searching for here?
*
A monk asked:
– When cold and heat come, how can one avoid them?
The Master said:
– Why not go to the place where there is neither cold nor heat?
– What is the place where there is neither cold nor heat?
– When it is cold, the cold kills the Ācārya; when it is hot, the heat kills the Ācārya.
Đầu Tử Đồng said:
– How many people can reach this?
Lang Da Giác said:
– I would not say so. What is the place where there is neither cold nor heat? Then he entered the Sangha hall.
Vân Cư Vũ said:
– Lang Da expressed this idea, but this mountain monk would not say so. What is the place where there is neither cold nor heat? During the three months of winter, light a fire to keep warm; during the nine months of summer, preserve the cool breeze.
Bảo Phong Văn said:
– Great assembly, if you understand, you may freely sport in spiritual powers: whenever cold or heat comes, it will have nothing to do with you. If you do not understand, you will remain amid cold and heat from winter through summer.
Thượng Phong Tài said:
– Động Sơn's single statement may be said to have host and guest interpenetrating, the straight and the inclined adhering to one another. Where can you turn aside now? I ask you: do you understand or not?
Lặc Đàm Chuẩn said:
– For one who is truly a person, even the hour of water is hot; for one who is not a person, even the hour of fire is cold!
*
The Master ascended the hall and instructed the assembly:
– Is there anyone who does not repay the four debts of gratitude and the three realms?
The assembly could not answer.
The Master further said:
– If you cannot realize this principle, how can you escape the illness of before and after? Mind after mind must not touch any thing; step after step must have no abiding place. Only by remaining constantly uninterrupted can you accord with it. You must exert yourselves; do not idly pass the days.
*
The Master asked a monk:
– Where have you come from?
The monk replied:
– I have come from wandering in the mountains.
– Did you reach the summit?
– I did.
– Was there anyone on the summit?
– There was no one.
– If so, then you have not yet reached the summit.
– If you do not reach the summit, how can you know that no one is there?
– Why not abide there for a while?
– I do not refuse to abide there, but there is someone in the Western Heaven who would not approve.
– I have always had doubts about this fellow.
*
A monk asked:
– What is the meaning of the Patriarch’s coming from the West?
The Master replied:
– It is exactly like a frightened chicken with a frozen comb.
A monk asked:
– A snake is swallowing a frog—is it right to save it, or is it right not to save it?
The Master replied:
– If you save it, both eyes will not see the road; if you do not save it, form and shadow will not appear.
*
There was a sick monk who wished to visit the Master but was unable to walk, so the Master went to see him. The monk asked:
– Why does the Venerable not save other people’s children?
The Master asked:
– Whose family’s child are you?
– I am a child of the family of the great icchantikas.
The Master remained silent for a long while.
The monk asked:
– What is it like when the four mountains press in upon one?
– In former days, this old monk also passed beneath another person’s eaves to come through here.
– Is there mutual interpenetration or not?
– There is no mutual interpenetration.
– Venerable, where do you tell me to go?
– Go into the rice fields.
The monk gave a cry and said:
– I bid you farewell.
The monk then sat and passed away.
The Master struck him three times on the head with his staff and said:
– You are only skilled at departing in this way, but not skilled at arriving in this way.
Zhaojue Qin said:
– For one who travels on foot in the practice, the essential thing is to penetrate this one matter. That monk was already a child of the family of the great icchantikas; when the four mountains pressed in upon him, his hands and feet trembled. Had Dongshan, rich in compassion, not let down a single thread and spoken smoothly to him, how could he have departed so well? Therefore, an ancient said: “At the moment of death, if even the slightest measure of ordinary emotion or estimation of sagehood remains unresolved, one cannot avoid entering a donkey’s womb or a horse’s belly.” Then when Dongshan said, “I too passed beneath another person’s eaves,” was he obstructed by the four mountains, or was he not obstructed by the four mountains? On arriving here, the bottom of the bucket must fall completely away. Tell me, what was Dongshan’s meaning? Do you understand?
The golden rooster pecks through the shell of crystal;
The jade rabbit flings wide the gate of the blue sea.
*
During an evening interview, no lamps were lit. A monk stepped forward and asked a question. After finishing, he withdrew and sat in the rear. The Master had the attendant light a lamp and then called:
– Let the monk who just asked the question come forward.
That monk approached. The Master said:
– Bring two ounces of flour for this senior monk.
The monk brushed off his robe and withdrew. From that moment, he awakened; he then gave away all his robes and bowl and prepared a vegetarian meal as an offering.
Three years later, the monk came to take his leave and go elsewhere. The Master said:
– Take good care of yourself!
At that time, Xuefeng, who was standing in attendance, asked the Master:
– Since that monk has taken his leave and departed, when will he return?
The Master replied:
– He knows only how to depart once; he does not know how to return.
That monk returned to the Sangha hall, sat down beside his robes and bowl, and passed away. Xuefeng went to inform the Master. The Master said:
– Even so, compared with this old monk, he is still three lifetimes away.
*
The Master asked a monk:
– Where have you come from?
The monk replied:
– I have come from the stupa of the Third Patriarch.
– Since you have come from the Patriarch’s place, why do you still wish to see this old monk?
– The Patriarch is one thing, but the Venerable and I are not different.
– May this old monk see the acarya’s original teacher?
– We must still wait until the Venerable himself sticks out his head.
– Just now, for the time being, there was no old monk.
*
A monk asked:
– What is it like when, upon meeting, nothing is raised, yet as soon as the intent is expressed, the intimate friend knows?
The Master then placed his joined palms atop his head.
*
The Master asked Deshan’s attendant:
– From what region have you come?
The attendant replied:
– I have come from Deshan.
– What have you come here to do?
– To show filial devotion to the Venerable.
– What is the most filial thing in the world?
The attendant could not answer.
*
The Master ascended the hall and said:
– There is a person who dwells among a thousand or ten thousand people, yet turns his back on no one and faces toward no one. Tell me, what sort of face and features does this person possess?
Yunju stepped forward and said:
– I am going to the consultation hall—to enter the Sangha hall and pay respects to the head monk and the assembly.
*
On one occasion, the Master said:
– Only after realizing the matter beyond Buddha can one have some small share in speaking.
A monk asked:
– What is speaking?
– When I am speaking, the acarya does not hear it.
– Does the Venerable hear it?
– I hear it when I am not speaking.
A monk asked:
– What is a correct question and a correct answer?
– They are not spoken from the mouth.
– If someone asks you, do you answer?
– No one has ever asked.
A monk asked:
– What does it mean that what enters through the gate is not the family treasure?
– Realize it well.
A monk asked:
– Since the Venerable went forth to preside over a monastery, how many people have trusted you?
– Not a single person has trusted me at all.
– Why has not a single person trusted you at all?
– Because each of them possesses the mettle of a king.
*
The Master asked a monk who lectured on the Vimalakirti Sutra:
– “It cannot be known by wisdom and cannot be known by consciousness”—what kind of words are these?
The monk replied:
– Words praising the Dharma body.
– To call it the Dharma body is already to have praised it.
*
A monk asked:
– Why did “constantly and diligently polishing it” fail to receive transmission of the robe and bowl? I do not yet know what kind of person could receive them.
The Master replied:
– A person who does not enter through the gate.
– Then can a person who does not enter through the gate receive them or not?
– Even so, they cannot but be transmitted to him.
The Master further said:
– Even the saying “Originally, there is not a single thing” was still unable to receive that robe and bowl. Tell me, what kind of person could receive them? Here, one must immediately give a turning phrase. Try to say what words you would offer.
At that time, a monk offered ninety-six turning phrases, but none accorded. Only his final turning phrase accorded with the Master’s meaning.
The Master said:
– Acarya, why did you not say that sooner?
Another monk had been listening secretly, but he did not hear the final turning phrase. He therefore asked that monk for instruction, but the monk refused to tell him. He followed him in this manner for three years, yet the monk still would not speak.
One day, when the monk was ill, the other monk said:
– For three years I have asked you to tell me that earlier saying, but I have not received your compassionate instruction. Since I cannot obtain it through good means, I must obtain it through evil means!
He then took up a knife and declared:
– If you do not tell me, I will kill you, senior monk.
The monk became alarmed and said:
– Acarya! Wait a moment! I will tell you.
He then said:
– Even if it is brought forth, there is nowhere for it to rest.
The monk bowed in gratitude.
Xuedou Xian said:
– Since he did not accept it, those eyes of his will surely go blind in the future. Do you see the Patriarch’s robe and bowl? Had he entered through the gate at that time, they would have been transmitted to him with both hands. Not only would a single person on Mount Dayu have been unable to lift them—even if everyone in the entire country came, they could not carry them away.
Cuiyan Zhi said:
– He could never obtain that robe and bowl, yet he joined the ancient Buddha in consultation. Tell me, what did he consult about?
Tiantong Jue said:
– At Changlu, it is otherwise: it must be brought forth. If there were nothing brought forth, how could one know that not accepting what is brought forth should indeed be the eye? Is not accepting it truly blindness? Do you understand? Illumination reaches the utmost; the essence has nowhere to depend, and the whole body accords with the great Way.
After Lingyin Yue recounted this to Cuiyan, he said:
Traveling throughout the lands of Jiang and Wu,
Crossing shores and passing over many mountains.
*
There was a hermitage master who fell ill. Whenever he saw a monk, he would say:
– Save me! Save me!
Many people offered responses, but none accorded.
The Master then went to visit him. The hermitage master likewise said:
– Save me!
The Master asked:
– Save what?
The hermitage master said:
– Are you not the legitimate heir of Yunyan and the grandson of Yaoshan?
The Master replied:
– I dare not claim it.
The hermitage master joined his palms and said:
– Everyone, see one another off.
The hermitage master then passed away.
*
A monk asked:
– Where does a monk go after passing away?
The Master replied:
– After the cremation, there is a stalk of greens.
*
Once, while the resident monks were gathered for communal labor, the Master made his rounds of the quarters and saw a monk who had not gone to work. The Master asked:
– Why have you not gone to work?
The monk replied:
– I am ill.
The Master said:
– Ordinarily you are hale and hearty; why can you not come and go now?
The monk asked:
– Ordinarily, Master, you teach me to travel the bird path. What is the bird path?
The Master replied:
– Not encountering a single person.
– How does one travel it?
– Beneath your feet, you must not travel by yourself.
– Then is traveling the bird path not the original face?
– Why is the Ajari so confused?
– Where am I confused?
– If you are not confused, why do you take the servant for the master?
– What is the original face?
– Not traveling the bird path.
Later, Jiashan Hui asked a monk:
– Where have you come from?
The monk replied:
– From Dongshan.
– What words and phrases does Dongshan use to instruct his disciples?
– He ordinarily teaches students to laboriously study the three paths.
– What are the three paths?
– The mysterious path, the bird path, and extending the hand.
– Did he truly say this?
– He truly did.
– The track of the compass is transmitted for ten thousand miles; the man of the Way beneath the forest grieves.
Fushan Yuan said:
– If not for the falling yellow leaves, how would one know that autumn had come?
*
The Master addressed the assembly:
– Only one who knows that there is a Buddha beyond Buddha has a share in speaking.
A monk asked:
– What is one who knows that there is a Buddha beyond Buddha?
The Master replied:
– Not Buddha.
Baofu said separately:
– Buddha—not.
Fayan said separately:
– As an expedient means, it is called Buddha.
*
The Master asked a monk:
– Where have you come from?
The monk replied:
– From the shoemaker’s place.
– Did you make them yourself, or did you have someone else make them?
– I had someone else make them.
– Did that other person give the Ajari any instruction?
– If permission is granted, there is no opposition.
*
A monk asked:
– What is the mysterious within the mysterious?
The Master replied:
– Like the tongue of a dead man.
*
While the Master was washing his bowls, he saw two birds fighting over shrimp and minnows. A monk immediately asked:
– Why is this matter like this?
The Master replied:
– Only because of the Ajari.
*
A monk asked:
– What is the master of the Dharma-body, the teacher Vairocana?
The Master replied:
– The rice plant, the rice root.
*
A monk asked:
– Among the three bodies, which body does not fall within the numerical categories?
The Master replied:
– I once analyzed this matter.
Later, a monk asked Caoshan:
– The former Master said, “I once analyzed this matter.” What did he mean?
Caoshan replied:
– If you want the head, cut it off at once.
The monk then asked Xuefeng. Xuefeng struck him on the mouth with his staff and said:
– I too once went to Dongshan.
Chengtian Zong said:
– One turning phrase makes the sea blue and the river clear; one turning phrase makes the wind lofty and the moon cold; one turning phrase dismounts the bandit’s horse to pursue the bandit. If a monk were suddenly to step forward and say, “None of them is like this,” I would also acknowledge that he possessed one eye.
Miaoxi said:
– Such entangling vines have not even dreamed of the three old men. He also said: Why not aim straight at the heart and prick it once?
*
An elder monk in the assembly returned from visiting Yunyan. The Master asked:
– What did you go to Yunyan for?
The elder monk replied:
– I do not know.
The Master answered on his behalf:
– To build a mound of earth.
*
A monk asked:
– What is the father of the white clouds and the green mountain?
The Master replied:
– It is not dark and densely overgrown.
– What is the child of the white clouds and the green mountain?
– It does not distinguish east from west.
– What does it mean to lean upon the white clouds all day long?
– You must not depart from them.
– What does it mean that the green mountain knows nothing at all?
– It does not look back.
*
A monk asked:
– What kind of grass grows on the bank of that clear river?
The Master replied:
– It is grass without shoots.
*
The Master asked a monk:
– What is the most painful thing in the world?
The monk replied:
– Hell is the most painful.
– Not so. To wear this robe and yet not illuminate the great matter is the most painful thing.
*
The Master asked a monk:
– What is your name?
The monk replied:
– So-and-so.
– What is the Ajari’s master within?
– He is answering you now.
– Alas! Alas! People nowadays have become accustomed to answering in this way. They know only how to take the servant as themselves. They cannot yet distinguish the host within the guest; how could they discern the host within the host?
The monk immediately asked:
– What is the host within the host?
– Ajari, speak for yourself.
– If I can speak of it, that is the host within the guest.
Yunju answered on his behalf:
– Although I can speak of it, it is not the host within the guest.
– What is the host within the host?
– To speak like this is easy, but to sustain the continuity is exceedingly difficult.
The Master then taught this verse:
Ta kiến kim thời học đạo lưu,
Thiên thiên vạn vạn nhận môn đầu.
Kháp tợ nhập kinh triều thánh chúa,
Chỉ đáo Đồng quan tức tiện hưu.
Translation:
Alas, I see the students of the Way today,
Thousands upon thousands recognizing only the gateway.
They are just like those entering the capital to attend the sage sovereign,
Who reach only Tong Pass and there are satisfied.
*
The Master ascended the hall:
– The Way, having no mind, accords with people; people, having no mind, accord with the Way. If you wish to know the meaning within this, there is one that is old and one that is not old.
Later, a monk asked Caoshan:
– What is the one that is old?
Caoshan replied:
– It does not uphold or support.
The monk asked:
– What is the one that is not old?
Caoshan replied:
– A withered tree.
The monk later related this to Xiaoyao Zhong. Zhong said:
– The three obediences and the six principles.
*
Wuxie went to Shitou and said:
– If a single word accords, I shall stay; if it does not accord, I shall leave.
Shitou remained seated. Wuxie immediately departed. Shitou called after him:
– Ajari! Ajari!
Wuxie turned his head. Shitou said:
– From birth until death, it is only this. Why turn your head and revolve your brain?
Wuxie suddenly awakened in accord and broke his staff. The Master said:
– At that time, had it not been the former Master Wuxie, it would have been exceedingly difficult to bear and accept. Even so, he was still caught along the road.
*
A monk took leave of Daci. Daci asked:
– Where are you going?
The monk replied:
– I am going to Jiangxi.
– May I trouble you with one matter?
– What matter does the Venerable have?
– Could you take this old monk along with you?
– Even if there were someone superior to the Venerable, I still could not take him along.
Daci then desisted.
Later, the monk related this to the Master. The Master said:
– Ajari, how could you have spoken like that?
– What would the Venerable have said?
– Got him.
Fayan said separately:
– If the Venerable goes, I shall carry your hat.
The Master again asked that monk:
– Did Daci have any other words or phrases?
The monk replied:
– Sometimes he instructed the assembly: “To speak one zhang is not as good as practicing one chi; to speak one chi is not as good as practicing one cun.”
The Master said:
– I do not say it that way.
– What does the Venerable say?
– Speech cannot practice it; practice cannot speak it.
*
Yaoshan was roaming the mountain with Yunyan. The knife at Yaoshan’s waist made a clattering sound. Yunyan asked:
– What is making that sound?
Yaoshan drew the knife and made a chopping gesture.
The Master related this and instructed the assembly:
– See how Yaoshan committed his whole being to this matter. Anyone today who wishes to illuminate the matter beyond must fully comprehend this meaning.
*
Yaoshan held an evening consultation without lighting the lamps.
Yaoshan expounded the Dharma:
– I have a phrase. I shall tell it to you when a bull gives birth to a calf.
A monk said:
– The bull has already given birth to a calf, but the Venerable has not yet spoken.
Yaoshan said:
– Attendant! Bring the lamp here.
The monk withdrew into the assembly.
Yunyan raised this and asked the Master:
– What about this matter?
The Master replied:
– That monk had understood, but he was unwilling to bow in reverence.
*
Case:
– Yaoshan asked a monk, “Where have you come from?” The monk replied, “From Hunan.” Yaoshan asked, “Is the water of Dongting Lake full yet?” The monk replied, “Not yet.” Yaoshan asked, “It has rained so much; why is it not yet full?” The monk could not answer.
Daowu said:
– It is full already.
Yunyan said:
– Clear and still within.
The Master said:
– Throughout the kalpa, how could there ever have been increase or decrease?
*
Yaoshan asked a monk:
– I hear that you are very good at calculation; is that so?
The monk replied:
– I would not presume.
– Try calculating this old monk.
The monk was unable to answer.
Yunyan raised the matter and asked the Master:
– What do you say?
The Master replied:
– Venerable, please gaze at the moon.
*
The Master composed the following verses on the Five Ranks of Lord and Minister:
The Relative within the Absolute.
Chánh trung thiên.
Tam canh sơ dạ nguyệt minh tuyền
Mạc quái tương phung bất tương thức,
Ẩn ẩn du hoài cựu nhựt hiềm.
The Absolute within the Relative.
Thiên trung chánh.
Thất hiểu lão bà phùng cổ cảnh,
Phân minh dịch diện biệt vô chơn,
Hưu cánh mê đầu du nhận ảnh.
Coming from within the Absolute.
Chánh trung lai.
Vô trung hữu lộ, cách trần ai,
Đản năng bất xúc đương kim huý,
Dã thắng tiền triều đoạn thiệt tài.
Arrival within the Complementary.
Kim trung chí
Lưỡng nhẫn giao phong bất tu tị,
Hảo thủ du như hoả lý liên.
Uyển nhiên tự hữu xung thiên chí.
Attainment within the Complementary.
Kim trung đáo
Bất lạc hữu vô thùy cảm hoạ?
Nhơn nhơn tận dục xuất thường lưu.
Chiết hiệp hoàn quy khôi lý toạ.
Translation:
The Relative within the Absolute.
At the third watch of the dark night, the moon shines brilliantly;
Meeting face-to-face, why doubt that you know him not?
Deep within, one still harbors the grievance of former days.
The Absolute within the Relative.
A bleary-eyed old woman encounters the ancient mirror;
Face-to-face, clearly, there is no other reality.
Cease losing your head and recognizing only its reflection.
Coming from within the Absolute.
Within emptiness there is a path beyond the dust;
Today, because one does not touch the forbidden name,
One surpasses the eloquent man of the former dynasty whose tongue was cut out.
Arrival within the Complementary.
When two swords cross, there is no need to withdraw;
The skillful hand is like a lotus within the furnace,
Seemingly possessed of an aspiration that soars through the heavens.
Attainment within the Complementary.
Not falling into being or nonbeing, who dares respond?
Everyone wishes to escape the ordinary stream;
Breaking apart and joining together, one returns to sit within the ashes.
The Master ascended the hall:
– What is it like at the time of Turning Toward? What is it like at the time of Serving? What is it like at the time of Merit? What is it like at the time of Shared Merit? What is it like at the time of Merit upon Merit?
A monk asked:
– What is Turning Toward?
The Master replied:
– What is it like when eating rice?
– What is Serving?
– What is it like when one goes against it?
– What is Merit?
– What is it like when one lays down the hoe?
– What is Shared Merit?
– It cannot be characterized.
– What is Merit upon Merit?
– It is not shared.
The Master then taught this verse:
Thánh Chúa do Lai Pháp đế Nghiên,
Ngự nhơn dĩ lễ khúc long yêu.
Hữu thời náo thị đầu biên quá,
Đáo xứ văn minh hạ Thánh triều.
Tịnh tẩy nùng trang vi a thùy?
Tử quy thinh lý khuyến nhơn quy.
Bách hoa lạc tận đề vô tận,
Cánh hướng loạn phong thâm xứ đề.
Khô mộc hoa khai kiếp ngoại xuân,
Đảo kỵ ngọc tượng sấn kỳ lân.
Nhi kim cao ẩn thiên phong ngoại,
Nguyệt kiểu phong thanh hảo nhựt thần.
Chúng sanh chư Phật bất tương xâm,
Sơn tự cao hề thuỷ tự thâm.
Vạn biệt thiên sai minh để sự,
Chá cô đề xứ bách hoa tân.
Đầu giác tài sanh dĩ bất kham,
Nghĩ tâm cầu Phật hảo tu tàm.
Điều điều không kiếp vô nhơn thức.
Khẳng hướng Nam tuân ngũ thập tam
Translation:
The sage sovereign has always deeply examined the Dharma of the emperors;
He governs the people through propriety, bending his dragon waist.
At times he advances straight into the bustling marketplace;
Wherever civilization is found, blessings are offered to the sacred dynasty.
Who is it that washes away all the bloodstains?
Amid the cuckoo’s cries, people are urged to return.
When all the hundred flowers have fallen, it calls without end,
Flying into the deep mountains, it sings on and on.
The withered tree blossoms in a spring beyond the kalpas;
Riding backward on the jade elephant, one pursues the qilin.
Today all traces are hidden beyond a thousand peaks;
The wind is cool, the moon bright—an auspicious day and hour.
Sentient beings and all the Buddhas do not encroach upon one another;
The mountains are naturally high, and the streams naturally deep.
The myriad distinctions and thousand differences are perfectly clear;
Where the partridge raises its song, the hundred flowers bloom afresh.
As soon as horns grow upon the head, it is already unbearable;
How shameful to bring forth a mind that seeks the Buddha!
Far away in the empty kalpa, no one knows;
Yet in the South, the fifty-three were accepted and followed.
When Caoshan came to take leave of the Master, the Master entrusted this teaching to him:
– At the place of my late master Yunyan, I personally received the seal of realization of the “Jewel Mirror Samadhi,” the ultimate essential principle. I now transmit it to you. Its words are:
Như thị chi pháp,
Phật Tổ mật phó,
Nhữ kim đắc chi,
Nghi thiện bảo hộ.
Ngân uyển thạnh tuyết,
Minh nguyệt tàng lộ,
Loại chi phất tề,
Hỗn tắc tri xứ.
Ý bất tại ngôn,
Lai cơ diệc phó,
Đọng thành sào cựu,
Sai lạc cố trữ.
Bối xúc câu phi,
Như đại hoả tụ,
Đản hinh văn thái,
Tức thuộc nhiễm ô.
Dạ bán chánh minh,
Thiên hiểu bất lộ.
Vị vật tác tắc,
Dụng bạt chư khổ.
Tuy phi hữu vi,
Bất thị vô ngữ,
Như lâm bảo cảnh,
Hình ảnh tương đổ.
Nhữ bất thị cừ,
Cừ chánh thị nhữ,
Như thế anh nhi,
Ngũ tướng hoàn cụ.
Bất khứ bất lai,
Bất khởi bất trụ,
Bàbàhòa hòa,
Hữu cú vô cú.
Chung bất đắc vật,
Ngữ vị chánh cố,
Trùng ly lục hào,
Thiên chánh hồi hỗ.
Điệp nhi vi tam,
Biến tận thành ngũ.
Như trị thảo vị,
Như kim cang chữ.
Chánh trung diệu hiệp,
Sao xướng song cử.
Thông tông thông đồ,
Hiệp đới hiệp lộ.
Thố nhiên tắc cát,
Bất khả phạm ngỗ.
Thiên chơn nhi diệu,
Bất thuộc mê ngộ,
Nhơn duyên thời tiết,
Tịch nhiên chiêu trước.
Tế nhập vô gian,
Đại tuyệt phương sở,
Hào hốt chi sai,
Bất ưng luật lữ.
Kim hữu đốn tiệm,
Duyên lập tông thú,
Tông thú phân hỷ,
Tức thị qui củ.
Tông thông thú cực,
Chơn thường lưu chú.
Ngoại tịch trung diêu,
Hệ câu phục thử.
Tiên Thánh bi chi,
Vi pháp đàn độ,
Tùy kỳ điên đảo,
Dĩ truy vi tố,
Điên đảo tưởng diệt,
Khẳng tâm tự hứa.
Yếu hợp cổ triệt,
Thỉnh quán tiền cổ,
Phật đạo thúy thành,
Thập kiếp quán thọ.
Như hổ chi khuyết
Như mã chi chú.
Dĩ hữu hạ liệt,
Bảo kỷ trân ngự;
Dĩ hữu kinh dị,
Ly nô bạch cổ.
Nghệ dĩ xảo lực,
Xạ trúng bách bộ,
Tiễn phong tương trực,
Xảo lực hà dự?
Mộc nhơn phương ca,
Thạch nữ khởi vũ,
Phi tình thức đáo,
Ninh dung tư lự?
Thần phụng ư quân,
Tử thuận ư phụ,
Bất thuận phi hiếu,
Bất phụng phi phụ,
Tiềm hành mật dụng,
Như ngu như lỗ.
Đản năng tương tục,
Danh chủ trung chủ.
Translation:
The true Dharma is thus;
The Buddhas and Patriarchs have secretly transmitted it.
Now that you have attained it,
You should preserve it well.
A silver bowl filled with snow,
A bright moon concealing a heron;
They are similar but not the same;
When mingled, their distinct places are known.
The meaning does not lie in words.
When the potential arrives, its function also appears;
Stirring becomes a familiar nest,
And deviation gives rise to lingering fixation.
Turning away and touching are both wrong,
Like facing a great mass of fire.
Merely displaying literary embellishment
Is itself defilement.
At midnight it is truly bright;
At dawn its form is not revealed.
It serves as a standard for all things,
Its function uprooting every suffering.
Although it is not conditioned,
It is not without words.
Like a person facing the jewel mirror,
Form and reflection behold one another.
You are not it;
It is precisely you.
Like a newborn infant,
The five characteristics are already complete.
Neither going nor coming,
Neither arising nor abiding,
Bàbàhòa hòa,
A phrase with meaning and a phrase without meaning.
In the end, nothing is apprehended,
Because the words are not yet correct.
The doubled trigrams Li form six lines;
The relative and the absolute turn back and interweave.
Piled together, they make three;
Their transformations culminate in five.
Like the taste of the five-flavored herb,
Like the diamond thunderbolt.
Wonderfully harmonized within the absolute,
Drumming and singing arise together.
Penetrating the source and penetrating the paths,
It secretly enters the narrow lane.
To mingle is auspicious,
Yet one must not transgress against it.
Naturally true and wondrously subtle,
It belongs neither to delusion nor awakening.
When causes, conditions, time, and season arrive,
It is silently and clearly revealed.
So fine that no interval admits it,
So vast that all location is transcended;
But if one deviates by even a hair’s breadth,
The rule and measure are immediately lost.
Today there are sudden and gradual teachings,
Because schools and their aims have been established.
Once the schools and aims are clearly distinguished,
These themselves become rules and standards.
When the source is penetrated and the aim reaches its utmost,
True constancy flows through all.
Outwardly still, yet inwardly moving,
Like a tethered horse driving away mice.
The sages and saints, moved by compassion,
Therefore bestowed the Dharma,
Adapting to those who are deluded,
Who take black to be white.
If the marks of delusion cease,
Directly recognize your own mind.
It is essential to accord with the ancient traces;
Please observe the predecessors:
When about to accomplish the Buddha Way,
They sat contemplating beneath a tree for ten kalpas.
It was like a tiger’s cave,
Like a horse’s stall.
Because there were those of lesser capacity,
The jeweled seat and precious carriage were displayed;
Because there were those who were afraid,
The house cat and white ox appeared.
Mastery depends upon skillful power:
An arrow strikes its mark from a hundred paces.
When the arrowheads are about to meet,
How could skillful power hesitate?
The wooden man has only just begun to sing;
The stone maiden rises and dances.
Conscious feeling cannot reach it;
How could discursive thought be allowed to arise?
A minister serves his sovereign;
A filial child obeys his father.
Without obedience, there is no filial piety;
Without service, there is no loyalty.
Functioning secretly, practicing unobtrusively,
Like a fool, like an idiot,
One need only be able to continue without interruption.
This is called the host within the host.
*
The Master further said:
“In the age of the Final Dharma, many people possess keen faculties. If you wish to discern the true from the false, there are three kinds of leakage. The first is the leakage of views, meaning that one’s capacity does not depart from its position and one falls into a sea of poison. The second is the leakage of emotion, meaning that one becomes caught in turning toward and turning away, and one’s view is partial and barren. The third is the leakage of words, meaning that one excels at investigation yet loses the true lineage, while one’s capacity remains obscure from beginning to end. Because the understanding of students is defiled, they wander on without escaping these three. You should understand this.”
The Master also composed three verses on the essential principles:
1. Sao xướng câu hành
Kim châm song tỏa bị.
Hiệp lộ ẩn toàn cai.
Bảo ấn đương phong diệu,
Trùng trùng cẩm phùng khai.
2. Kim tỏa huyền lộ
Giao hỗ minh trung ám,
Công tề chuyển giác nan.
Lực cùng vong tiến thối
Kim tỏa võng man man.
3. Bất đọa phàm Thánh.
Sư lý câu bất thiệp,
Hồi chiếu tuyệt u vi.
Bối phong vô xảo chuyết,
Điện hỏa thước nan truy.
Translation:
1. Subtle Harmony in Joint Practice
The golden needle completes both fastenings;
Concealed and revealed, all is wholly gathered in.
The jeweled seal is wondrous directly before the wind;
Layers upon layers of brocade are stitched open.
2. The Golden Lock on the Mysterious Path
Light and darkness interweave;
Evenly matched, turning awareness is difficult.
When strength is exhausted, advance and retreat are forgotten;
The golden net is already spread all around.
3. Not Apart from Ordinary Beings and Sages
Neither phenomena nor principle adheres;
Turning the illumination back, the subtle and hidden cease.
Facing against the wind, there is neither skill nor clumsiness;
A flash of lightning is difficult to pursue.
*
When the Master became ill, he sent a novice to carry news to Yunju, instructing him:
“If he asks, ‘Is the Venerable well?’ simply say, ‘The path of Yunyan is about to be severed.’ After saying this, you must stand far away, lest he strike you.”
The novice received these essential instructions and went to deliver the news. Before he had finished speaking, Yunju struck him once with his staff, leaving the novice unable to speak.
Tongan Xian spoke on his behalf:
“If so, Yunyan’s single blow has not fallen.”
Yunju Ji said:
“Elder! Tell me: has the path of Yunyan been severed or not?”
Chongshou Chou said:
“What was the meaning of that single blow struck by the ancient?”
*
As the Master was approaching nirvana, he said to the assembly:
“I have a reputation in the world. Who can remove it for me?”
No one in the assembly could answer. At that moment, a novice stepped forward and said:
“Venerable, please grant me a Dharma name.”
The Master said:
“My reputation is already finished.”
Shishuang said:
“No one received his acknowledgment.”
Yunju said:
“If he had a reputation, he would not be my late master.”
Caoshan said:
“From ancient times until now, no one has been able to discern it.”
Shushan said:
“The dragon possesses the function of emerging from the water, yet no one has been able to discern it.”
*
A monk asked:
“Venerable, you are ill. Is there something that is not ill?”
The Master replied:
“There is.”
“Does that which is not ill see the Venerable?”
“This old monk has a part in seeing it.”
“I do not yet understand how the Venerable sees it.”
“When this old monk sees it, he does not see that there is any illness.”
The Master then asked the monk:
“Apart from this leaking body, where will you meet me?”
The monk could not answer.
The Master taught this verse:
Học giả hằng sa vô nhất ngộ,
Quá tại tầm tha thiệt đầu lộ.
Dục đắc vong hình dẫn tung tích,
Nổ lực ân cần không lý bộ.
Translation:
Students number like the sands of the Ganges, yet not one awakens;
The fault lies in seeking it upon the exposed tongue.
If you wish to forget the body and erase all traces,
Strive diligently to walk within emptiness.
The Master ordered that his head be shaved. After bathing, he donned his robe and had the bell struck to bid farewell to the assembly. He then sat in stillness and entered nirvana. At that time, the entire assembly wailed and wept without cease. The Master suddenly opened his eyes and said to them:
“For one who has left the household life, the mind must not cling to things; this is true practice. Life is toil and death is regretted, but what benefit is there in grieving and weeping?”
The Master instructed the steward to prepare a “deluded fools’ meal” as an offering. The assembly continued to cling sorrowfully and would not desist, and this continued until the seventh day. When all the food had been fully prepared, the Master joined the assembly for the meal. Afterward, he said, “A monastic should be free of affairs. The hour of departure is approaching; do not make a commotion.”
The Master then entered the abbot’s quarters, sat in stillness, and entered nirvana.
It was the third month of the tenth year of the Xiantong era (869). The Master was sixty-three years old and had completed forty-two summer retreats. The emperor posthumously bestowed upon him the title Chan Master Wuben, and his stupa was named Huijue.
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