景德傳燈錄
Chinese title:景德傳燈錄
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THE JINGDE RECORD OF THE TRANSMISSION OF THE LAMP — VOLUME 24
VOLUME 24
In the eighth generation after Chan Master Hành Tư, there were 74 persons:
– There were 7 Dharma-successor disciples of Chan Master Quế Thâm of the Arhat Cloister in Chương Prefecture:
1. Chan Master Văn Ích of Thanh Lương, Kim Lăng
2. Chan Master Hồng Tiến of Thanh Khê, Tương Prefecture,
3. Chan Master Hưu Phục of Thanh Lương, Kim Lăng
4. Chan Master Thiệu Tu of Long Tế, Võ Prefecture,
5. Chan Master Tú of Thiên Long Monastery, Hàng Prefecture,
6. Chan Master Truyền Âm of Diên Khánh, Lộ Prefecture,
7. Chan Master Thủ An of Nam Đài, Hành Nhạc (records are found for the above 7 persons)
– There were 2 Dharma-successor disciples of Great Master Khế Phù of Thiên Tông, Phước Prefecture:
1. Chan Master Động Minh of Thiên Tông, Phước Prefecture,
2. Chan Master Hành Khâm of Phước Thanh, Tuyền Prefecture,
– There was 1 Dharma-successor disciple of Great Master Trọng Cơ of Thiên Long, Hàng Prefecture:
1. Chan Master Linh Quang of Tuyết Nhạc, Korea,
– There was 1 Dharma-successor disciple of Chan Master Thao Quốc Thái of Vụ Prefecture:
1. Chan Master Bảo Thắng of Tề Vân, Vụ Prefecture,
– There were 5 Dharma-successor disciples of Chan Master Đạo Hy of Bạch Long, Thăng Sơn, Phước Prefecture:
1. Chan Master Huyền Chỉ of Quảng Bình, Phước Prefecture,
2. Chan Master Thanh Mộ of Bạch Long, Phước Prefecture
3. Chan Master Chí Ân of Linh Phong, Phước Prefecture,
4. Chan Master Huyền Lượng of Đông Thiền, Phước Prefecture,
5. Chan Master Huyền Ứng of Báo Cù, Chương Prefecture (records are found for the above 5 persons)
– There were 7 Dharma-successor disciples of Great Master Pháp Nhân of Chiêu Khánh, Tuyền Prefecture:
1. Great Master Tông Hiển of Báo Ân, Tuyền Prefecture
2. Chan Master Trừng Kỷ of Long Quang, Kim Lăng
3. Chan Master Khả Hưu of Bắc Viện, Vĩnh Hưng
4. Chan Master Thanh Hải of Thái Bình, Lâu Prefecture,
5. Chan Master Tuệ Thâm of Từ Vân, Liên Prefecture
6. Chan Master Đạo Khâm of Hưng Dương, Sính Prefecture (records are found for the above 6 persons)
7. Chan Master Thanh Khê of Bảo Phước, Chương Prefecture (for this one person, no records of encounters or sayings are available)
– There was 1 Dharma-successor disciple of Chan Master Bảo Tư of Báo Ân, Vụ Prefecture:
1. Venerable Trừng of Phước Lâm, Xứ Prefecture.
– There was 1 Dharma-successor disciple of Chan Master Tùng Hân of Thúy Phong, Xứ Prefecture:
1. Chan Master Thủ Chân of Báo Ân Monastery, Xứ Prefecture,
– There was 1 Dharma-successor disciple of Chan Master Minh Viễn of Thứu Lãnh, Tương Prefecture:
1. The second-generation Venerable of Thứu Lãnh in Tương Prefecture.
– There was 1 Dharma-successor disciple of Chan Master Long Hoa Chí Cầu of Hàng Prefecture:
1. Chan Master Tuần of Nhân Vương Cloister
– There was 1 Dharma-successor disciple of Chan Master Khả Trù of Bảo Phước, Chương Prefecture:
1. Chan Master Vô Dật of Long Thọ, Chương Prefecture,
– There were 2 Dharma-successor disciples of Chan Master Tuệ Luân of Diên Thọ Monastery, Đàm Prefecture:
1. Chan Master Đạo Thuyên of Qui Tông, Mount Lô
2. Chan Master Dụ of Long Hưng, Đàm Prefecture (records are found for the above 2 persons),
– There were 6 Dharma-successor disciples of Venerable Tường of Bạch Vân, Thiều Prefecture:
– There were 2 Dharma-successor disciples of Dharma Master Duyên Mật of Đức Sơn, Lãng Prefecture:
1. Chan Master Văn Tập of Lộc Uyển, Đàm Prefecture
2. Chan Master Khả Quỳnh of Dược Sơn, Phong Prefecture (records are found for the above 2 persons)
– There was 1 Dharma-successor disciple of Chan Master Trừng Viễn of Hương Lâm, Thanh Thành, Western Xuyên:
1. Venerable La Hán of Quán Prefecture,
– There was 1 Dharma-successor disciple of Chan Master Sơ of Động Sơn Monastery, Tương Prefecture:
1. Chan Master Đạo Thung of Đàm Prefecture.
– There were 9 Dharma-successor disciples of Chan Master Hối Cơ of Huỳnh Long, Đơn Prefecture:
1. Chan Master Thiện Chiểu of Tử Cái, the Eastern Capital
2. Chan Master Kế Đạt of Huỳnh Long, My Prefecture,
3. The second-generation Venerable of Táo Thọ
4. Venerable Trừng of Mount Huyền Đô, Hưng Nguyên Prefecture,
5. Venerable Hắc Thủy of Gia Prefecture,
6. Chan Master Trí Ngung of Huỳnh Long, Đơn Prefecture
7. Venerable Đạt of Phước Xương, My Prefecture,
8. Venerable Nhiên of Tuệ Sơn, Thường Prefecture,
9. Chan Master Ngộ Hải of Song Lãnh, Hồng Prefecture,
– There were 6 Dharma-successor disciples of Chan Master Đức Khiêm of Minh Chiêu, Vụ Prefecture:
1. Chan Master Khế Tùng of Báo Ân, Xứ Prefecture,
2. Venerable Du of Phổ Chiếu, Vụ Prefecture,
3. Chan Master Bảo Sơ of Song Khê, Vụ Prefecture,
4. Venerable Cứu of Dũng Tuyền, Xứ Prefecture,
5. Venerable Nghĩa of La Hán, Cù Prefecture,
6. Venerable Điều of Hưng Thánh, Phước Prefecture,
– There were 3 Dharma-successor disciples of Chan Master Trí Hồng of Mount Đại Long, Lãng Prefecture:
– There was 1 Dharma-successor disciple of Chan Master Hạnh Ái of Bạch Mã, Tương Prefecture:
1. Chan Master Trí Luân of Bạch Mã
– There were 3 Dharma-successor disciples of Chan Master Hoài Sở of Triệu Sơn, An Prefecture:
1. Chan Master Khuông Hựu of Bảo Thọ, Đương Prefecture,
2. Chan Master Tự Nam of Đơn Prefecture,
3. Chan Master Kế Huân of Vĩnh Khánh Cloister, Quả Prefecture,
– There were 2 Dharma-successor disciples of Chan Master Trí Tịnh of Cốc Ẩn, Tương Prefecture:
1. Chan Master Tri Nghiễm of Cốc Ẩn,
2. Chan Master Pháp Hiển of Phổ Ninh, Tương Prefecture,
– There was 1 Dharma-successor disciple of Chan Master Hoằng Chương of Qui Tông, Mount Lô:
1. Chan Master Thường Giác of Phổ Tịnh Cloister, the Eastern Capital,
2. There were 2 Dharma-successor disciples of Chan Master Vi of Tử Lăng, Phụng Tường Prefecture:
1. Venerable Đại Lãng of Phụng Tường Prefecture,
2. Venerable Tân Khai of Đàm Prefecture.
– There were 2 Dharma-successor disciples of Chan Master Tuệ Triệt of Mount Thạch Môn, Tương Prefecture:
1. Chan Master Thiệu Viễn of Mount Thạch Môn
2. Chan Master Thủ Trân of Linh Trúc, Đôn Prefecture,
– There were 2 Dharma-successor disciples of Venerable Chí of Đồng An, Hồng Prefecture:
1. Chan Master Duyên Quán of Lương Sơn, Lãng Prefecture,
2. Venerable Linh Thông of Trần Prefecture,
– There was 1 Dharma-successor disciple of Venerable Diên of Quảng Đức, Tương Prefecture:
1. Chan Master Châu of Quảng Đức.
– There was 1 Dharma-successor disciple of Chan Master Qui Tín of Tịnh Chúng Monastery, Ích Prefecture:
1. The Venerable of Mount Linh Kham, Hán Prefecture.
– There was 1 Dharma-successor disciple of Chan Master Tri Viễn of Hộ Quốc, Tùy Prefecture:
1. Great Master Thường Phổ of Khai Bảo, the Eastern Capital (for this one person, no records of encounters or sayings are available).
- The eighth generation after Chan Master Hành Tư.
- Dharma-successor disciples of Chan Master Quế Thâm of La Hán, Chương Prefecture.
1. Chan Master Văn Ích of Thanh Lương Cloister, Thăng Prefecture.
The Master was a native of Dư Hàng, and his family name was Lỗ. At the age of seven, he entered monastic life under Chan Master Toàn Vỹ of Trí Thông Cloister in Tân Định, and received full ordination at Khai Nguyên Monastery in Việt Prefecture. The Master was an accomplished student of the Vinaya under Master Hy Giác, whose teaching flourished at Dục Vương Monastery on Mount Mậu in Minh Prefecture.
The Master attended lectures and studied meditative concentration, while also investigating Confucian learning and secular literature. Master Giác regarded him as the Ziyou and Zixia of his school. Once the profound pivot had been set in motion, the Master forgot all miscellaneous affairs.
Taking up his staff, he journeyed far south to the Dharma assembly of Trường Khánh in Phước Prefecture. Although the conditions of his mind had not yet ceased, the great assembly already esteemed him highly. He then again joined companions and traveled beyond the lakes.
Encountering prolonged heavy rain that produced violent torrents, the Master temporarily lodged at Địa Tạng Cloister west of the city, and there sought instruction from Venerable Quế Thâm. Thâm asked, “From where have you come, Senior?” The Master said, “I have been wandering on pilgrimage.” Thâm asked, “What is the matter of pilgrimage?” The Master replied, “I do not know.” Thâm said, “Not knowing is most intimate.” The Master suddenly awakened.
Then, together with his fellow travelers, including Cloister Master Tiến Sơn and others—four persons in all—he earnestly pursued his studies.
Thus they all attained accord and awakening, received predictions in due succession, and each presided over a region.
The Master alone dwelt in a hermitage at Cám Giá in the prefecture, intending to remain there. Meditation Master Tiến, however, went to live among the monastic communities of the region south of the Yangtze, hoping to gain broader experience, and therefore persuaded the Master to accompany him. When they reached Lâm Xuyên, the Prefectural Governor invited the Master to reside at Sùng Thọ Monastery. On the day the Dharma hall was to be opened, while he was still seated at tea and had not yet risen, the four assemblies gathered around the Dharma seat. At that time, the Sangha Rector informed the Master: “The entire assembly has now gathered at the Venerable’s Dharma seat.” The Master said: “The entire assembly is going to consult a true good spiritual friend.”
A little later, the Master ascended the seat. When the great assembly had finished bowing and making their request, the Master told them: “Everyone is now present here. This mountain monk cannot refrain from speaking to the great assembly and presenting an expedient means of the ancients. Take care.” He then descended from the seat.
At that time, a monk came forward and bowed. The Master asked: “Do you wish to ask something?” Just as the monk was about to pose his question, the Master said: “The Elder has not yet opened the hall and does not yet answer questions.”
The senior monk Tử Phương came from Trường Khánh. The Master questioned him with an earlier verse by Venerable Lăng of Trường Khánh: “What is it when, amid the myriad phenomena, the solitary body is revealed?” Tử Phương raised his whisk. The Master said: “How could that be considered understanding?”
Tử Phương asked: “What is Your Venerable’s meaning?”
The Master said: “What do you call the myriad phenomena?”
He replied: “Do the ancients not reject the myriad phenomena?”
The Master said: “In the phrase ‘amid the myriad phenomena, the solitary body is revealed,’ what does it say about rejecting or not rejecting?”
Tử Phương suddenly awakened and understood. He then went to the head of the city and took refuge. From then on, all those from various regions who still harbored doubts came to the Master. He carefully challenged and inspired them, and gradually they were all convinced. Those who came to consult him were extremely numerous, ordinarily never fewer than a thousand.
The Master ascended the Dharma hall. After the great assembly had stood for a long time, he said: “If you simply disperse like this, is there still Buddhadharma or not? Try to say. If there is none, what are you doing here? If there is, it is also present in the crowded marketplace; why must you come here? All of you have previously examined such works as the original commentary on the ‘Ocean of Meaning of the Hundred Gates,’ the Avatamsaka treatise, and the Nirvana Sutra. Among the many sutras and teachings, which one says that there is such a time? If there is one, try to cite it. Is it not merely that the sutra contains the words, ‘at this time’? What does that have to do with the matter?
“The subtle words become obstructed in the mind, giving rise to all manner of thoughts. Ultimate reality is always right before your eyes, yet you turn it into the realm of names and characteristics. Why then act contrary to it? If you are indeed going contrary to it, how could you ever go along with it? Do you understand? Do not merely ponder the scriptural teachings. What use is there in written texts?”
A monk asked: “How should one dispel blindness so as to accord with the Way?”
The Master asked: “At what times have you dispelled blindness and thereby failed to accord with the Way?”
He asked: “What is it when there is no intimate understanding at the six sense-fields?”
The Master said: “Your household is a whole brood of children.”
The Master further said: “What is the use of understanding? Do not say that merely asking about that Way means it is not your Way. At the six sense-fields there is no intimate understanding: at the eye there is no intimate understanding, and at the ear there is no intimate understanding.
If it fundamentally exists, how could you fail to understand it? An ancient said: ‘Depart from sound and form, and you cling to sound and form; depart from names and words, and you cling to names and words.’ Therefore, through cultivation in the heaven of non-perception, one must pass through eighty thousand great kalpas. Once, in a single morning, one falls back, every matter becomes plainly manifest.
This is because one does not know the true root and instead cultivates sequentially: three lifetimes and sixty kalpas, four lifetimes and a hundred kalpas, and in this way continuing straight through three asamkhya kalpas before the fruition is finally complete.
“Another ancient also said: ‘It is not equal to a single thought of dependently arisen non-arising, which transcends all the provisional teachings and views of the Three Vehicles.’ He also said: ‘Within a single snap of the fingers, eighty thousand gates are perfectly accomplished; within a single instant, the three asamkhya kalpas are entirely extinguished.’ This too must be personally investigated. If it is so, how much effort need be expended?”
A monk asked: “I do not ask about the finger; what is the moon?”
The Master said: “That is your not asking about the finger.”
Another monk asked: “I do not ask about the moon; what is the finger?”
The Master said: “The moon.”
The monk asked: “This student asked about the finger. Why did Your Venerable speak of the moon?”
The Master said: “Because you asked about the finger.”
The ruler of the Jiangnan kingdom held the Master’s Way in the highest esteem and invited him to reside at Báo Ân Chan Monastery, bestowing upon him the title Chan Master Tịnh Tuệ.
The Master ascended the Dharma hall and told the assembly: “An ancient said: ‘I stand upon the ground awaiting your encounter.’ Now this mountain monk sits upon the ground awaiting your encounter. Is there any principle in this or not? Which is intimate, and which is distant? Try to cut through and see.”
A monk asked: “The great bell has just been struck and the great assembly has gathered. We ask the Master to reveal it as it is.”
The Master said: “How can the great assembly understand as you understand?”
He asked: “What is the family style of the ancient Buddhas?”
The Master said: “Wherever you look, is it not complete?”
He asked: “How should one conduct oneself throughout the twelve hours so as to accord with the Way?”
The Master said: “A mind of acceptance and rejection becomes cunning and deceitful.”
He asked: “When the ancients transmitted the robe, to whom was the prediction entrusted?”
The Master said: “Where have you seen the ancients transmit the robe?”
He asked: “The sages and saints of the ten directions all enter this school. What is this school?”
The Master said: “The sages and saints of the ten directions all enter.”
He asked: “What is the person who goes beyond the Buddha?”
The Master said: “As an expedient, he is called ‘Buddha.’”
He asked: “Who can penetrate the two words ‘sound’ and ‘form’?”
The Master immediately addressed the assembly: “Venerable ones, tell me: Has this monk penetrated them or not? If you understand the point of this question, penetrating sound and form will not be difficult.”
He asked: “Which path is the shortest for seeking the Buddha’s knowledge and vision?”
The Master said: “None surpasses this.”
He asked: “What is it when the precious grass never withers?”
The Master said: “A lie!”
He asked: “The great assembly has gathered and asks the Master quickly to untie the net of doubt.”
The Master said: “Discuss it in the monks’ quarters; discuss it in the tea hall.”
He asked: “What is it when the clouds disperse and the sun appears?”
The Master said: “A lie about the true.”
He asked: “What does a sramana hold in esteem?”
The Master said: “If there is even the slightest thing held in esteem, one is not called a sramana.”
He asked: “Among the hundreds of thousands of millions of transformation bodies, what is the pure Dharma-body?”
The Master said: “They all are.”
He asked: “What is the Master’s intent concerning all that has come down from above?”
The Master said: “Is it an eye, or is it not an eye?”
He asked: “The whole body is the meaning; I ask the Master for a decisive word.”
The Master said: “Your meaning destroys itself.”
He asked: “What is the mind of the Buddhas of old?”
The Master said: “It pours forth loving-kindness, compassion, sympathetic joy, and equanimity.”
He asked: “A single lamp dispels the darkness of a hundred years. What is that single lamp?”
The Master said: “Why speak of a hundred years?”
He asked: “What is the true and right Way?”
The Master said: “With one vow I still teach you to act; with two vows I still teach you to act.”
He asked: “What is the ground of the single truth?”
The Master said: “As for the ground, there is no single truth.”
He asked: “What is it to stand loftily alone?”
The Master said: “Even more, it has no connection.”
He asked: “What is an ancient Buddha?”
The Master said: “That too is beyond reproach.”
He asked: “Throughout the twelve hours—how should one conduct oneself throughout the twelve hours?”
The Master said: “Step after step, tread upon the ground.”
He asked: “How is one to understand before the ancient mirror has been opened?”
The Master said: “Why must it be three times?”
He asked: “What is the profound purport of all Buddhas?”
The Master said: “You have it too.”
He asked: “The teachings say that all dharmas are established from the root of non-abiding. What is the root of non-abiding?”
The Master said: “Before form arises, substance has not yet been formed; before a name arises, the name has not yet been established.”
He asked: “When a monk dies, his robe is received by the Sangha. Who receives the Patriarch’s robe?”
The Master said: “What robe of a deceased monk have you been able to receive?”
He asked: “What is it when the wanderer returns to his native land?”
The Master said: “What will you offer?”
He replied: “Not a single thing.”
The Master said: “What provisions will be issued for the day?”
Later, the Master moved to reside at Thanh Lương. He ascended the Dharma hall and instructed the assembly: “Those who have left home simply accord with the season: when it is cold, be cold; when it is hot, be hot. If you wish to know the meaning of Buddha-nature, you must observe causes, conditions, times, and seasons. From ancient times to the present, expedient means have not been few. Have you not seen how Venerable Thạch Đầu, upon reading the Zhao Lun, said: ‘To understand the myriad things as oneself—only a sage can do this’? Another said: ‘The sage has no self, yet there is nowhere that is not the self.’ There is a discourse called the Cantong Qi. At the very end (the end
continued) said: “Bamboo and earth may greatly change, yet the mind has nothing surpassing these words. In the interval, one merely speaks according to the occasion. This venerable wishes to understand that the myriad things are oneself. Yet throughout the great earth there is no Dharma that can be seen.”
The Master further admonished another person: “Do not let the hours pass in vain. What I just said to the venerable was simply that one accords with the time and season, and that will do. If one misses the proper time and falls behind, then the hours have passed in vain. Regarding what is not form, you understand it as form. Since the venerable understands what is not form as form, you have already missed the proper time and fallen behind. Yet you further say that form is understood as not-form. Is this right or not? Venerable, if you understand it in this way, you have lost all connection. It is merely twofold deluded running about—what use can it have? The venerable should simply preserve his own allotted place and pass through in accord with the time. Take care.”
Someone asked, “What is the family style of Qingliang?”
The Master said, “When you go elsewhere, simply say that you have come from Qingliang.”
Someone asked, “How does one attain the state in which the various dharmas are not worth going after?”
The Master said, “What dharma binds the venerable?”
Someone asked, “Why contend with the setting sun?”
The Master said, “Idle words.”
Someone asked, “To regard the body as an illusion and transformation, and to regard the inner realm likewise—what is this?”
The Master asked, “Can you actually attain that?”
Someone asked, “When urgently seeking correspondence, one speaks only of nonduality. What is it to speak of nonduality?”
The Master said, “Could you add just a little more?”
Someone asked, “What is the Dharma-body?”
The Master said, “That is the transformation-body.”
Someone asked, “What is the ultimate meaning?”
The Master said, “What I have told you is the secondary meaning.”
The Master asked Chief Xiushan, “‘A hairsbreadth of difference separates heaven and earth.’ How do you understand this?”
Xiu immediately bowed.
The Master and Chan Master Wukong went to the fire. Holding up a ladle for scooping incense powder, the Master asked Wukong, “You may not call this an incense ladle. What do you call it?”
Wukong said, “An incense ladle.”
The Master did not approve. Only twenty days later did Wukong awaken to these words.
Once, a monk came before the Sangha hall for an interview. The Master pointed with his hand at the curtain. At that moment, two monks went together to roll it up.
The Master said, “One gains; one loses.”
Once, Yunmen asked a monk, “Where have you come from?”
He replied, “From Jiangxi.”
Yunmen asked, “Has that old adept in Jiangxi stopped talking in his sleep yet?”
The monk could not answer. The monk later asked the Master, “I do not know what Yunmen meant.”
The Master said, “Great Yunmen was exposed by that monk.”
The Master asked a monk, “Where have you come from?”
He replied, “From the practice hall.”
The Master said, “Does it assemble in the morning or in the evening?”
The monk could not answer.
The Master instructed a monk to add more earth to the lotus basin. The monk brought the earth.
The Master asked, “Did you obtain it at the eastern bridge or the western bridge?”
He replied, “At the eastern bridge.”
The Master asked, “Is that true or false?”
The Master asked a monk, “Where have you come from?”
He replied, “From Bao’en.”
The Master asked, “Is the Sangha at peace?”
He replied, “At peace.”
The Master said, “Go drink tea.”
The Master asked a monk, “Where have you come from?”
He replied, “I have come from Sishui, where I paid homage to the Great Sage.”
The Master asked, “Did he emerge from the stupa this year?”
He replied, “He did.”
The Master immediately asked a monk standing nearby, “You tell me: did he go to Sishui or did he not?”
The Master asked Elder Baosi, “The ancients said, ‘Mountains and rivers offer no obstruction; the light shines everywhere.’ What is the light that shines everywhere?”
Si replied, “On the eastern bank comes the sound of beating silk.”
The Master pointed to a bamboo plant and asked a monk, “Do you see it?”
He replied, “I see it.”
The Master asked, “Does the bamboo come to the eye, or does the eye go to the bamboo?”
The monk said, “Neither is so.”
A layman presented the Master with a painting. After examining it, the Master asked, “Is your mind skillful, or is your hand skillful?”
He replied, “My mind is skillful.”
The Master asked, “What is your mind?”
The layman could not answer.
A monk asked, “What is the second moon?”
The Master said, “The myriad phenomena in all their profusion.”
He asked, “What is the first moon?”
The Master said, “In all their profusion, the myriad phenomena.”
The Master propagated the teaching in Jinling, occupying the great practice hall and expounding the Dharma morning and evening. At that time, Chan communities in every region revered the influence of his teaching. In other regions, those who admired the Dharma came from afar.
Xuansha’s true lineage was revived east of the Yangtze. In every case, the Master responded to the capacities of beings and accorded with circumstances, dispelling obstruction and delusion. Whenever he raised the samadhi of the various regions, whether someone entered his room to present an understanding or knocked to request instruction and benefit, he always prescribed medicine according to the illness and in accord with the person’s faculties.
Those who awakened and entered were exceedingly numerous, beyond reckoning.
In the fifth year of the Xiande era of Later Zhou, the wuxu year, the Master fell ill on the seventeenth day of the seventh month. The ruler of the state, who held him in the highest reverence, respectfully inquired after him. On the fifth day of the intercalary seventh month, the Master shaved his head, bathed, and instructed the assembly. He then passed away while seated, his countenance remaining as though he were still alive. He was seventy-four years old and had completed fifty-four Dharma years.
The monastic officials throughout the region came in full ceremonial dignity to receive him. The people of the neighboring villages all offered incense and donned mourning garments. They escorted his whole body to Danyang Village in Jiangning County, where a stupa was built for veneration. He was posthumously titled Chan Master Fayan, and the stupa was named Wuxiang, “Formless.” Fourteen disciples inherited his Dharma, including Deshao of Tiantai Mountain, Wencui, and Huiju. They had all appeared in the world before him and received respectful homage from princes and nobles. Following them were forty-nine others, including Longguang Taiqin, who later each opened a Dharma seat and propagated the teaching in one region, as recorded in this chapter.
Later, the disciples took the Master’s words and conduct as the basis for presenting him with the title Guiding Master Huangjue. He was also granted the posthumous title Guiding Master Great Wisdom Treasury. Verses, hymns, eulogies, inscriptions, records, annotations, and other writings on the Dharma collections of his three places amounted to tens of thousands of words. Students copied them, and they circulated throughout the realm.
2. Chan Master Hongjin of Qingxi Mountain, Xiangzhou
While staying with Dizang, the Master served as head seat. One day, two monks came to bow. Preceptor Dizang said, “Both are mistaken.”
The two monks did not reply. After descending from the Dharma hall, they requested instruction from Chief Xiushan. Xiu said, “You yourselves are open and majestic.” They immediately bowed and were about to question someone else. Xiu said, “Would that not be a mistake?”
When the Master heard of this, he did not approve. Xiu then asked, “May I ask what the venerable would do?”
The Master said, “You yourself are lost in darkness; how could you act on behalf of others?”
Angered, Xiu went up to the Dharma hall and requested instruction from Dizang. Dizang merely pointed beneath the corridor and said, “Let the cook become the storehouse keeper.”
Xiu then understood his error.
On another day, the Master asked Chief Xiushan, “Knowing clearly whether the nature is born or unborn, why retain what is born?”
Xiu said, “A bamboo shoot will certainly become bamboo in the end, but can one now use it as a bamboo rod?”
The Master said, “Later, you will know for yourself.”
Xiu asked, “Shaoxiu’s view is merely thus. What is the venerable’s essential meaning?”
The Master said, “That is the supervisor’s quarters. Which are the cook’s quarters?”
Xiu bowed in thanks.
While the Master was residing there, a monk asked, “The blind men feeling the elephant all give different accounts. If they suddenly met a person with clear eyes, what would they do?”
The Master said, “You speak just like those of the various regions.”
Once, while the Master was walking in meditation, the assembly followed him. The Master told them, “The ancients had sayings. Bring one forth so that everyone may discuss it.”
At that moment, Venerable Songyi stepped forward and was about to ask a question.
The Master said, “That is donkey hair.”
At these words, Songyi suddenly awakened.
3. Chan Master Wukong Xiufu of Qiliang Cloister, Shengzhou
The Master was a native of Beihai, and his family name was Wang. He left home at an early age and received the full precepts at nineteen. He once said to himself, “If verbal exposition and scriptural teaching remain, one is still obstructed by the boats and rafts; yet if all is silent and still, one falls into emptiness.” Thus, whether advancing or retreating, he found it difficult to decide. He therefore abandoned both and sought out masters of the lineage for instruction, whereupon he encountered Preceptor Dizang.
Later, as a disciple inheriting the Fayan Dharma lineage, he resided at Chongshou in Wuzhou. In the jiachen year, the ruler of the Jiangnan kingdom established the Qingliang practice hall and invited the Master to reside there.
The Master ascended the Dharma hall and addressed the assembly: “As soon as the ancient Buddha was born, he walked seven steps, looked about in the four directions, and declared, ‘Above heaven and below heaven, I alone am the Honored One.’ He also possessed this extraordinary expedient. Venerables, when you were first born, what extraordinary thing did you possess? Try to say something. If you say that there was nothing, it is taboo the moment you confront it. If you say that there was something, how can you communicate that message? Do you understand? The venerables are fortunate to possess this extraordinary matter; why, then, do you not know it? Take care.”
A monk asked, “What is
Buddha?” The Master said, “You are a sentient being.”
Question: “Does it admit of acceptance or not?”
The Master said, “This question is asked in vain.”
Question: “What is the meaning of the coming from the Western Land?”
The Master asked, “Would you say that this land exists?”
Question: “At the vital point, I beg the Master for a single word.”
The Master said, “Take care.”
Question: “What is the Way?”
The Master said, “Originally, there is not a single thing; where could dust alight?”
The monk bowed. The Master said, “Do not misunderstand.”
Question: “What is it when a single sense-object enters right concentration?”
The Master said, “Form is precisely emptiness.”
Question: “What is it when the samadhi of all sense-objects arises?”
The Master said, “Emptiness is precisely form.”
Question: “I shall not ask about anything else. What is the single phrase of awakening to emptiness?”
The Master said, “That makes two phrases.”
Question: “Before Niutou met the Fourth Patriarch, why did hundreds of birds bring flowers in their beaks?”
The Master said, “He had not yet seen him.”
Question: “After he had met him, why did they no longer bring flowers?”
The Master said, “He was already the Fourth Patriarch.”
Question: “What is one’s own affair?”
The Master said, “How many places have you gone to question others?”
Question: “What did the ancients attain that caused them to cease and rest?”
The Master said, “What have you attained that causes you not to cease and rest?”
Question: “What is the student’s place of emergence?”
The Master said, “A thousand comparisons cannot reach it; ten thousand descriptions cannot portray it.”
Question: “I beg the Venerable Master to speak.”
The Master said, “It existed in ancient times, and it exists now.”
Question: “What does it mean that, when a monk loses what is before him, everywhere he encounters is bodhi?”
The Master said, “Ask the skull; someone later will ask.”
Question: “What is the source of all Buddhas?”
The Master said, “What do you call ‘all Buddhas’?”
Question: “Flowers rain down and the earth trembles; only then does the sound of thunder arise. I do not know what affair the Venerable Master is praising today.”
The Master said, “What are you saying to this Venerable Master?”
The monk replied, “Then I have indeed encountered Qingliang.”
The Master said, “If it is genuine, then you have indeed attained it.”
Question: “When the poisonous dragon vigorously exerts itself and the myriad phenomena are all thus, what then?”
The Master said, “How did you come by that question?”
On ordinary days, while in the abbot’s quarters, the Master wore only a soft fur robe. He often laughed at his fellow practitioner Fayan for composing so many verses and hymns.
In the eighth year of the Tianfu era of the Later Jin, the year Guimao, on a dark day in the tenth month, the Master sent a monk to Bao’en Cloister to summon Chan Master Fayan to the abbot’s quarters and entrusted him with his final instructions. He also wrote a letter bidding farewell to the ruler of the state. At the hour of the Rat on the night of the third day, he entered cessation.
The ruler sent a master to inquire after him. The Master had instructed that, when the time came, the monastery bell should be rung and the Great Assembly summoned. Sitting upright, he admonished the assembly, saying, “Do not squander your time.” Having spoken, he passed into perfect stillness.
When the ruler heard the prolonged, soaring peal of the bell, he bowed from afar toward Qingliang. Deeply grieved, he held a grand memorial offering. After the cremation ceremony, the relics were gathered and a stupa was built to enshrine them.
4. Chan Master Shaoyou, abbot of Mount Longqi in Fuzhou.
Previously, the Master and the great Chan Master Fayan had together visited Dizang for instruction. Believing that what they had attained had already reached its utmost point, they took their leave together and set out for Jianyang. While conversing on the road, Fayan suddenly asked, “The ancients spoke of revealing one’s own body amid the myriad phenomena. Does this mean sweeping away the myriad phenomena or not?”
The Master said, “It does not mean sweeping away the myriad phenomena.”
Fayan asked, “Why speak of sweeping away or not sweeping away?”
The Master was bewildered and immediately returned to Dizang.
Dizang asked, “You have been gone for quite some time; why have you returned?”
The Master said, “There is a matter that remains unresolved. How could I fear crossing mountains and forests?”
Dizang said, “You have crossed many mountain passes and streams, yet you do not abhor them.”
The Master still did not understand his purport and therefore asked, “The ancients said, ‘Amid the myriad phenomena, one’s own body is uniquely revealed.’ What is the meaning of this?”
Dizang asked, “Would you say that the ancients swept away the myriad phenomena, or did not sweep away the myriad phenomena?”
The Master said, “They did not sweep them away.”
Dizang said, “There are two.”
The Master was startled and pondered. He then asked, “I still do not know whether the ancients swept away the myriad phenomena or did not sweep them away.”
Dizang asked, “What do you call the myriad phenomena?”
The Master was immediately awakened.
He again took leave of Dizang and went to see Fayan. Fayan’s words and intent in instructing him were identical to those of Dizang before him. Therefore, when Fayan formerly stayed at Chongshou in Wuzhou, he greatly raised the wind of the school. Later, when the Master resided on Mount Longqi, he did not deliberately seek to gather disciples, yet students came in great numbers.
The Master ascended the Dharma hall and instructed the assembly, saying, “Ordinary beings are fully endowed with the Dharma of ordinary beings, yet ordinary beings do not know it. Sages are fully endowed with the Dharma of sages, yet sages do not understand it. If sages understood it, they would be ordinary beings; if ordinary beings knew it, they would be sages. These two statements have two meanings but one principle. If one can discern this, one will have no difficulty finding an entry into the Buddha-Dharma. If one cannot discern it, do not say that one has no doubts.”
Question: “To see form is immediately to see mind. The exposed pillar is form; what is mind?”
The Master said, “Fortunately, you have not understood. Moreover, do not falsely claim that it is slander.”
Question: “How can one escape the three realms?”
The Master said, “Why does your question not hinder you from escaping the three realms?”
Question: “When it is raised directly in broad daylight, who can be called one who clearly understands?”
The Master said, “It is not that you do not understand.”
Question: “What is the master of the myriad dharmas?”
The Master asked, “What do you call the myriad dharmas?”
Question: “The teachings say, ‘Mount Sumeru contains a mustard seed, and a mustard seed contains Mount Sumeru.’ What is Mount Sumeru?”
The Master said, “It pierces through your heart.”
Question: “What is the mustard seed?”
The Master said, “It fills your eyes.”
Question: “What is containing?”
The Master said, “Bring Mount Sumeru and the mustard seed here.”
Question: “Where are the words spoken before?”
The Master said, “What was said before?”
On another occasion, the Master instructed the assembly, saying, “Sounds and forms do not arrive; the sickness lies in seeing and hearing. Speech cannot reach it; the fault lies upon the lips.”
Question: “Apart from sounds and forms, I beg the Venerable Master to speak.”
The Master said, “Ask again from within sounds and forms.”
Question: “What is the student’s mind?”
The Master said, “Who is asking what?”
Question: “When the fire at the end of the kalpa consumes everything and the great trichiliocosm is destroyed, I do not know whether that is destroyed or not.”
The Master said, “It is not destroyed.”
Question: “Why is it not destroyed?”
The Master said, “Because it is together with the great trichiliocosm.”
Question: “What does it mean that wherever one sees is bodhi?”
The Master said, “It especially makes people sorrowful.”
Question: “What is the meaning of the coming from the Western Land?”
The Master said, “Wait until you ask about the meaning of the coming from the Western Land; then I shall tell you.”
Question: “In the depths of night, what does one take as one’s eyes?”
The Master said, “Darkness.”
Question: “Not even a hair’s breadth separates them; why can one not see?”
The Master said, “An old adept is playing with shadows.”
Question: “What was the ancient mirror like before it was polished?”
The Master said, “It illumined through heaven and earth.”
Question: “What was it like after it had been polished?”
The Master said, “Black as lacquer.”
Question: “What is the Universal Eye?”
The Master said, “Not even a hair’s breadth can be seen.”
Question: “Why can it not be seen?”
The Master said, “Because that eye is exceedingly large.”
Question: “What is the person of great ruin?”
The Master said, “Even when the kalpa is destroyed, he has never moved.”
Question: “Does this person know that there is Buddha-Dharma?”
The Master said, “If he knows that there is Buddha-Dharma, he becomes thoroughly inverted.”
Question: “How can one be free from inversion?”
The Master said, “One must know that there is Buddha-Dharma.”
Question: “What is Buddha-Dharma?”
The Master said, “Great ruin.”
Question: “What is it that constantly dwells within the student’s mind?”
The Master said, “Have you ever asked about the jade in the River He?”
Question: “This student does not understand.”
The Master said, “If you do not understand, ask Caoshan at the end of the summer retreat.”
The Master composed more than sixty verses and hymns, as well as inscriptions, treatises, concise essentials of the sutras, and other works, all of which circulated throughout the world.
5. Chan Master Xiu of Tianlong Monastery in Hangzhou.
The Master ascended the Dharma hall and addressed the assembly, saying, “Elder monks, whether you have much to do or little, examine carefully in which world you establish body and life throughout the twelve periods of the day. If in the end you cannot find the place at all, how can you examine others? If you proceed in this way, you will soon fall into the secondary.”
At that time, a monk asked, “The Master has said, ‘If you proceed in this way, you will soon fall into the secondary.’ This student has not reached that place at all; how does the Master discern it?”
The Master said, “You are indeed an adept.”
Question: “Then today I have indeed encountered the Master.”
The Master said, “Do not falsely claim that this is illumination.”
Question: “In connection with an ancient saying, ‘Both men were mistaken,’ I do not yet know what the ancient’s purport was.”
The Master said, “Why do you not examine and reproach yourself?”
Question: “Then devas and humans have something upon which to rely.”
The Master said, “You are certainly clever.”
The auspicious customs of this country are
Great Master Qinghui.
6. Chan Master Chuan’en of Yanqing Monastery in Luzhou.
A monk asked, “To see the Dharma is immediately to see the mind. The lantern is form; what is the mind?”
The Master said, “You do not understand the meaning of the ancients.” The monk asked, “What is the meaning of the ancients?”
The Master said, “The lantern is the mind.” The monk asked, “If one who can turn things is identical with the Tathagata, I do not yet know what thing is turned?” The Master asked, “What did you say?” The monk was about to speak. The Master said, “That lacquer bucket!”
7. Chan Master Shou’an of Nantai on Mount Heng.
Previously, the Master resided at Wukong Monastery in Jiangzhou. A monk asked, “Everyone has gone off to Chang’an; how can one get there?” The Master asked, “Where are you now?” The monk asked, “What is the meaning of the coming from the Western Land?” The Master asked, “What meaning is it?” The monk asked, “What is the body that has existed from the beginning?” The Master said, “What body is it?” The monk asked, “What is it like when, in quiescence, there is nothing upon which to rely?” The Master said, “You are quiescent.” On this occasion, the Master recited:
On Nantai, sitting quietly beside a single censer,
Day after day, utterly still, myriad concerns forgotten.
It is not a matter of extinguishing the mind and dispelling deluded thoughts;
All arises from having no affairs, beyond the reach of deliberation.
– Dharma successors of Great Master Qingfa Qifu of the Chan School in Fuzhou.
1. Great Master Zhenjue Dongming of Xianzong in Fuzhou.
A monk asked, “Grasping the clouds without relying on the occasion of a tempest and rolling waves—how can one penetrate the body?” The Master said, “How could you abandon the root and pursue the branches?”
2. Great Master Guangfa Xingqin of Fuqing in Fuzhou.
Previously, the Master resided at Yuntai Monastery. The Master ascended the Dharma hall and instructed the assembly, saying, “Is there anyone who can discern it? If someone can discern it, in what lake would he wear out his straw sandals?
If no one can discern it, then gold rings out when it falls to the ground. Having no further business, do not stand here long.” A monk asked, “What is the essential meaning of the Buddha-Dharma?” The Master said, “You venerable ones, speak it yourselves.” The monk asked, “What is it to speak in accord with the real but contrary to the conventional?” The Master said, “Why does a guest ask?” The monk asked, “What is it to accord with the conventional but contradict the real?” The Master said, “Go drink tea.” The monk asked, “What was it before Dipankara Buddha?” The Master said, “After Dipankara Buddha.” The monk said, “Before Dipankara Buddha.” The monk asked, “What was it at the very time of Dipankara Buddha?” The Master said, “Go drink tea.” The monk asked,
“What is the second moon?” The Master said, “You ask, and I answer.” The Master asked, “Monk, what sutra do you recite?” He replied, “The Lotus Sutra.” The Master said, “Both sides have spoken wrongly.”
– Dharma successors of Great Master Zhongji of Tianlong in Hangzhou.
1. Chan Master Lingguang of Seorak in Goryeo.
A monk asked, “What is the family style of the Venerable?” The Master said, “Clearly remember it.” The monk asked, “What is the source of all dharmas?” The Master said, “Thank you for pointing it out.”
– Dharma successors of the former Chan Master Tao of Guocao in Wuzhou.
1. Chan Master Baosheng of Jiyun in Wuzhou.
A monk asked, “What is the realm of Jiyun?” The Master said, “The dragon pool is clear to the bottom; crows and tortoises have their names linked.” The monk asked, “Is it not precisely that?” The Master said, “When the Way is lofty, dragons and tigers submit; for eight generations there is continuous peace.” The monk asked, “What is the water of Jiyun?” The Master said, “The dragon pool is always clear to the bottom; the moment you intend to ask, waves arise.” The monk asked, “Is it simply that?” The Master said, “In the ancient hall there is no incense smoke; who can distinguish the turbid from the clear?” The monk asked, “I do not yet know what the profound place is like.” The Master said, “Acarya, if you wish to know the profound place, clouds cease arising beneath your feet.”
– Dharma successors of the former Chan Master Daoxi of Bailong Monastery on Shengshan in Fuzhou.
1. Chan Master Xuanzhi of Guangping in Fuzhou.
The Master once stayed at Huangbo. He ascended the Dharma hall and instructed the assembly, saying, “Is there anyone who can bear witness? If there is someone who can bear witness, he will avoid disappointing the ancient patriarchs and obscuring those who come later.
If one seeks words, several passages in the Tripitaka make it perfectly clear; but within the gate of the patriarchal school, how many places are strange and wondrous! Even speaking thus is merely a sidelong glance.” A monk asked, “What is the realm of Guangping?” The Master said, “The land is famed for its beautiful mountains;
its streams join the clear waters of the sea.” The monk asked, “Who is the person within the realm?” The Master said, “You ask, and I answer.” The monk asked, “What is the essence of the Dharma body?” The Master said, “Vast, empty, and tranquil, without the slightest blemish.” The monk asked, “What is the thing within that essence?” The Master said, “A single bright moon dissolves into the autumn river.” The monk asked, “I do not yet know whether essence and thing are separate or not separate?” The Master asked, “What did you just say?” The monk asked, “Then they are not separate?” The Master said, “The ring-eared foreign monk smiles and nods.”
2. Chan Master Qingmu of Bailong on Shengshan in Fuzhou.
A monk asked, “How does the White Dragon secretly employ a single device?” The Master said, “What do you use every day?” The monk asked, “Then I alone have heard of the utmost hardship.” The Master immediately shouted and drove him out. A monk asked, “All sentient beings use it daily without knowing it; what is daily use?” The Master said, “How could I answer only you?” The monk asked, “No wonder that since ancient times, before the sound, there has been a single phrase. I ask the Master to speak.” The Master said, “Must it not be discerned?”
3. Chan Master Zhien of Lingfeng in Fuzhou.
A monk asked, “What is the hair-blowing sword?” The Master said, “I advance before you; you retreat behind.” The monk asked, “Then this student loses his body and forfeits his life?” The Master said, “Though the water is not struck, the fish becomes frightened by itself.” The monk asked, “What is Buddha?” The Master said, “Who else is it?” The monk asked, “Since it is so, why does delusion have another guise?” The Master said, “Only because you yourself have not forgotten the goat; why must you weep at the fork in the road?” The monk asked, “What is the realm of Lingfeng?” The Master said, “Myriad layers of green mountains are spread out like a tray of fruit;
two streams of emerald water appear as though painted.” The monk asked, “Who is the person within the realm?” The Master said, “Clearly concealed, concealedly clear.”
4. Chan Master Xuanliang of Dongchan in Fuzhou.
A monk asked, “Fundamentally there is neither delusion nor awakening; why, then, are there sentient beings?” The Master said, “Your words are mistaken.” The monk asked, “Patriarch after patriarch transmitted the Dharma seal to one another; in what lineage does the Master now transmit the Dharma to his disciples?” The Master said, “I especially thank you for bearing witness.” The monk asked, “Then at this very moment the White Dragon personally receives the prediction of buddhahood, and today completes the crossing over the ford of delusion.” The Master said, “Do not mistake the balancing point.”
5. Chan Master Dinghui Xuanying of Baoqu Monastery in Zhangzhou.
The Master was a native of Jinjiang County in Quanzhou, and his family name was Wu. In his youth, he left home at Jiufu Monastery of Kaiyuan Temple in his home prefecture. After receiving the full precepts, he studied the Vinaya and read extensively in the Tripitaka.
He then went to Fuzhou, where he met Venerable Xi of Bailong and received his seal of approval concerning the ground of mind. The Master afterward returned to Qingkuo in his native prefecture. Elder Qingkuo had ceased lecturing at Baofu Hermitage, and the two met at Guihu.
Since they were fellow practitioners whose ways accorded, Kuo instructed the lay patrons to erect a dwelling on Mount Qingyang, west of the hermitage, and invited the Master to reside there for more than twenty years. In the third year of Kaibao, Chen Hongjin, the military governor of the prefecture, and Zhongzi Wenjing, Prefect of Zhangzhou, established a great Chan monastery south of the river, naming it Baoqu. They repeatedly invited the Master to become its abbot, but he firmly declined and would not go.
The Master’s elder brother, Renji, was a military officer. Wenjing therefore ordered Renji to enter the mountain and convey the earnest request. Unable to do otherwise, the Master descended the mountain.
At that time, students came in great numbers from the four directions. More than fifteen hundred people entered the monastery, and he opened a great Dharma assembly. A monk asked, “What is the ultimate truth?” The Master asked, “What is the ultimate truth?” The monk asked, “This student has made a request; why does the Master turn around and question the student?” The Master asked, “What did you just come to request?” He replied, “The ultimate truth.” The Master said, “Do you regard that as a counter-question?” A monk asked, “What is the bodhimanda of the ancient Buddhas?” The Master said, “There are now fifteen hundred monks in the summer retreat hall.”
Governor Chen memorialized the founding emperor concerning the Master’s virtue in the Way, and the Master was granted a purple robe and an honorific title. In the eighth year of Kaibao, the Master passed away. Seven days beforehand, he wrote a letter bidding farewell to Governor Chen. He then composed a verse:
When the appointed day arrived, the Master admonished his disciples, saying, “After I die, you must not”
wear mourning garments and weep, thereby disrupting the established rules. Having spoken, he passed away while seated.
Chen Shu, filled with reverence and grief, conducted the cremation ceremony, gathered the sacred remains, and built a stupa on the mountain behind the monastery for their enshrinement.
– Dharma heirs of Great Master Faren of Zhaoqing in Quanzhou in former times.
1. Great Master Minghui Zongxian of Bao’en Monastery in Quanzhou.
Previously, the Master dwelt at Xingguo. A monk asked, “The single branch of Xinfeng has divided into a stream at Xingguo. Continuing the lineage, I have come from the Western Land to ask the Master to speak: please raise it.” The Master said, “At Xinfeng, too, I gained a little.” The monk asked, “Then the Dharma rain moistens beings nearby, and they have something upon which to rely.” The Master said, “Do not speak empty words.” The monk asked, “Long ago, at the assembly on Vulture Peak, Kasyapa heard it personally.
I do not know who hears it today?” The Master said, “Just remember the venerable one in the Cave of the Seven Leaves.” The monk asked, “Long ago, on the eastern shore of the realm of awakening, the Elephant King, surrounded by the five assemblies, came together with them. Today, when the Prefect arrives, how should such a matter be received?” The Master said, “Blinking above the eyebrows.” The monk asked, “Then a single function is revealed and the myriad conditions cease.” The Master said, “Why use so many words?” The monk asked, “What is the meaning of the coming from the Western Land?” The Master said, “In broad daylight, look at a hair.”
– Later, when the Master came to dwell at Bao’en, a monk asked, “This student has one question; I ask the Master to speak.” The Master said, “If one were not the founder, even that monk would be difficult to accommodate.” The monk asked, “Apart from the four propositions and beyond the hundred negations, I ask the Master to speak.” The Master said, “Blue and red flowers fill the courtyard.” The monk asked, “Without resorting to deliberation, in accord with the supreme vehicle of the School, I ask the Master to speak directly.” The Master remained silent for a long while. The monk said, “Then, though one hears the sound of flowing water, one listens attentively in vain.” The Master said, “You were already smeared with grease.” The monk asked, “Without faulting the preceding utterance, I ask the Master for the one phrase transmitted from above: speak directly.” The Master asked, “Where have you come from?” The monk said, “Then I have encountered an enlightened teacher.” The Master said, “Do not speak idly.” The monk asked, “What is the king of men?” The Master said, “Obeying the command, I dare not act hastily.” The monk asked, “What is the king of Dharma?” The Master said, “Do not fail what is good.” The monk asked, “I do not yet know: when the king of men and the king of Dharma are set opposite one another, what matter is being discussed?” The Master said, “It is not something for you to hear.”
2. Chan Master Chengji of Longguang Monastery in Jinling.
The Master was a native of Guangzhou, and his family name was Chen. In his youth, he left home at Guanyin Monastery in his native prefecture. When he reached the required age, he received the full precepts at Nanhua Monastery in Shaozhou.
The Master then traveled in all directions and went to Quanzhou to consult Great Master Faren, from whom he received the seal of awakening to the mind-ground. Later, while the Master dwelt at Shangu Monastery in Shuzhou, a monk newly arrived. The Master asked, “Where have you come from?” He replied, “From Jiangnan.” The Master asked, “Did you bow to the ferryman who carried you across the river?” The monk asked, “Why does the Venerable teach me to bow to the ferryman who carried me across the river?” The Master said, “He is your good spiritual friend.” The Master also dwelt at Ji’an and Longguang, three places altogether, where he gathered disciples and expounded the Dharma.
He later passed away at Longguang.
3. Chan Master Ke Hitu of the Northern Monastery in Yongxing.
A monk asked, “What is the meaning of the coming from the Western Land?” The Master said, “It fills the whole world.” The monk said, “Is it not fixed?” The Master said, “If it is right, you should firmly hold to it.” The monk asked, “When a person who has created great karma comes, will the Master receive him?” The Master said, “I will not receive him.” The monk asked, “Why will you not receive him?” The Master said, “I hope he is a child of a good family.”
4. Chan Master Qinghai of Taiping Monastery in Chenzhou.
A monk asked, “An ancient said that it is not attained through benefiting from instruction. Why, then, did the Patriarch say, ‘Who can become a Buddha?’” The Master said, “Only after reaching the rank will you know.” The monk asked, “The vehicle of the School has been transmitted successively from above. I do not yet know how it should be spoken of today.” The Master said, “White clouds issue from the deep grotto; lovely flowers and wondrous grasses grow upon the lofty mountain peak.” The monk asked, “Who is the person within the phrase?” The Master said, “Easily discerned.”
5. Great Master Huishen Puguang of Ciyun in Lianzhou.
A monk asked, “When King Nuo invited the Buddha, he upheld the Dharma in that age. We who come afterward now invite the Master to revive the School. We beg you to bestow skillful means and, without sparing words, raise it for us.” The Master said, “Do not trouble yourself to ask again.” The monk asked, “What is the perfect mirror of a person?” The Master said, “Set it in place.” The monk asked, “What is the matter beyond?” The Master said, “Hear it clearly.”
6. Chan Master Daoqin of Xingyang Mountain in Chengzhou.
A monk asked, “What is the scenery of Xingyang?” The Master said, “Newly planted pines and bamboo border the mountain’s shadow; a flowing stream passes through the monastery courtyard.” The monk asked, “What is Buddha?” The Master said, “What else is it?”
– Dharma heirs of Chan Master Si of Bao’en in Wuzhou.
1. Venerable Cheng of Fulin in Chuzhou.
A monk asked, “What is the sangharama?” The Master said, “Do not turn it upside down.” The monk asked, “Who is the person within the sangharama?” The Master said, “Bow in reverence and you will immediately have a share.” The monk asked, “Upon descending from the Dharma hall, I ask the Master not to withhold a phrase.” The Master said, “Chanting idly, I remember only Layman Pang; neither in heaven nor in the human realm can anyone receive it.”
– Dharma heirs of Chan Master Songxin of Cuifeng in Chuzhou.
1. Chan Master Shouzhen of Bao’en in Chuzhou.
A monk asked, “The officials have assembled the gathering of humans and devas. What is the matter at Bao’en today?” The Master said, “Acarya, go throughout the various regions and proclaim it clearly.” The monk asked, “What is the great meaning of the Buddhadharma?” The Master said, “In a flicker, the crow flies swiftly; racing hard, the hare runs far.”
– Dharma heirs of Chan Master Mingyuan of Jiuling in Xiangzhou.
1. Venerable Tong, formerly of Tongling in Xiangzhou.
A monk asked, “When the World-Honored One attained the Way, the Earth Spirit reported it to the Spirit of Empty Space. When the Venerable attained the Way, I do not yet know who reported it?” The Master said, “Thank you for coming to report it.”
– Dharma heirs of Chan Master Zhiqiu of Longhua Monastery in Hangzhou, in the second generation.
1. Chan Master Jun of Renwang Monastery in Hangzhou.
A monk asked, “Since ancient times it has been said, ‘The one road beyond is not transmitted by the thousand sages.’ What is the untransmitted matter beyond?” The Master said, “Ask about the future beyond.” The monk said, “Then it has never been a matter of going, from ancient times to the present.” The Master said, “Since you already know this, why tread the steps of those before you?”
– Dharma heirs of Chan Master Kechou, formerly of Baofu Monastery in Zhangzhou.
1. Chan Master Wuyi of Longshu in Zhangzhou.
When the Dharma hall was opened, the Master ascended the seat, remained silent for a long while, and then addressed the assembly: “Venerable ones, those of superior capacity would already have covered their ears, while those of middling and lesser capacity draw their heads together and listen attentively. Even so, this is merely unavoidable. Venerable ones, when at another time you go somewhere and someone asks you about today’s matter, how will you raise it as others do?
If you can raise it, your tongue will beat the drum and discourse. If you cannot raise it, you are as though you lacked a three-inch tongue—so why raise it at all?” A monk asked, “The wind of the Wondrous School has utterly ceased; I ask the Master to reveal it.” The Master remained silent for a long while. The monk said, “This already resolves the feeling of doubt and accords with the source of mind.
How is the supreme vehicle of the School to be discussed?” The Master said, “Wait until you awaken to it yourself; only then will it do.”
– Dharma heirs of Chan Master Huilun of Yanshou Monastery in Tanzhou.
1. Chan Master Daoquan, twelfth-generation master of Guizong on Mount Lu.
The Master was a native of Anfu in Jizhou, and his family name was Liu. From birth he detested meat and fish. As soon as he came of age, he bowed to Venerable Si in his native prefecture and received instruction from him.
He heard that Venerable Huilun was widely spreading the teaching in Changsha. At that time, the Ma clan occupied Jingchu and the region bordering Jiankang. At the age of twenty-five, he found companions and braved the dangers of the long journey to seek instruction.
He arrived after the Ma clan had been destroyed, and reports circulated that some other affair was involved, for Wang Kui had taken charge of the matter in place of Yan. Kui suspected that the Master was a spy from the region south of the Yangtze and had him arrested and taken to be drowned in the river. The Master nevertheless remained calm and unafraid.
Kui was astonished and questioned Venerable Lun. Lun said, “This is entirely a man who forgets himself for the sake of the Dharma. He merely heard this old monk’s empty reputation and resolutely came seeking a decisive selection.” Kui was delighted, released the Master, and treated him with great respect.
The Master remained at Yanshou for more than ten years. When Venerable Lun passed away, the Master returned to dwell on Mount Lu. At the beginning of the Qiande era, the Master built a thatched hut southeast of the mountain, beneath Niutou Peak.
In the fifth year of Kaibao, the military governor Lin Renzhao invited the Master to reside at Longji Monastery on Jiufeng in the Yang army commandery, where he propagated the essential doctrine. The king bestowed upon him the title “Great Śramaṇa.”
A monk asked: “I have heard that the Venerable met Master Yanshou and then came here. Is that so?”
The Master said: “Has the rice in front of the mountain ripened yet?”
He asked: “Is there also Buddhadharma within Jiufeng Mountain?”
The Master said: “Within the mountain, the large rocks are large and the small ones are small.”
At that time, throughout the territory governed by Jiangnan, all members of the Sangha were routinely required to undergo examinations in scriptural studies. The Master and his disciples all practiced dhyana contemplation. He therefore composed a verse for the prefectural governors:
Comparisons forgotten, words accord with the great void;
No need to teach that harmonious qi has near and distant kin.
Who knows that the Way and its virtue are wholly without use?
Nowadays, to become a monk, literacy is highly valued.
After reading it, the prefectural governor discussed it with his subordinates, saying: “In a sandalwood forest, there certainly can be no miscellaneous trees.” Thus, only the Master’s monastery petitioned the king and was exempted from the scriptural examinations.
In the ninth year of Taiping Xingguo, Zhang Nanjin, military prefect of Nankang, submitted a memorial to the king reporting the Master’s affairs. Thereafter, monastics and laypeople assembled to welcome the Master to the Guizong practice center.
A monk asked: “What is the scenery of Guizong?”
The Master said: “A thousand crooked lines are not equal to one straight line.”
He asked: “What is Buddha?”
The Master said: “Wait until the snow melts; then spring will naturally arrive.”
He asked: “What is the student’s own self?”
The Master said: “On a narrow bed, lie down first; when the gruel is thin, sit down afterward.”
He asked: “The ancients said, ‘It is not the wind moving, nor is it the banner moving.’ What does this mean?”
The Master said: “In the days to come, there will be a market at the crossroads.”
At midnight on the twenty-eighth day of the eleventh month in the second year of Yongxi, the Master sat in full lotus posture, addressed the assembly, and passed away. He was fifty-six years old and had been ordained for thirty-seven years. After the cremation ceremony, his relics were gathered and a stupa was erected before the hermitage to enshrine them. Many of the Master’s songs and eulogies circulated throughout the world.
2. Chan Master Yu of Longxing in Tanzhou.
A monk asked: “What is the student’s own self?”
The Master said: “Zhang the Third, Li the Fourth.”
He asked: “I am asking about my own self. Why do you say, ‘Zhang the Third, Li the Fourth’?”
The Master said: “Do not be so hasty.”
He asked: “I ask nothing about other matters; I ask only: What is the Venerable’s family style?”
The Master said: “Set aside the family style for now. What are those other matters that you do not ask about?”
– Dharma heirs of the former Venerable Xiang of Baiyun in Shaozhou.
1. Venerable Dali of Shaozhou.
The Master first went to study with Baiyun. Baiyun raised his fist and said: “Recently, I have not been like this.” The Master understood the essential meaning and bowed. From then onward, he entered the Master’s chamber.
Later, while the Master was residing there, a monk asked: “What is the meaning of the coming from the Western Land?”
The Master said: “Tattered straw sandals.”
He asked: “What is the unconditioned?”
The Master immediately opened his hands.
He asked: “How should one repay the donors for their offerings?”
The Master stroked his beard with his hand.
He asked: “If one has a beard, one may stroke it; but what if one has no beard?”
The Master said: “That is not your realm.”
The Master was sitting in a dark room when a monk entered without knowing he was there. The Master immediately slapped him once. The monk could not fathom it.
2. Venerable Baohua of Lianzhou.
The Master ascended the Dharma hall and addressed the assembly: “Look at heaven and look at earth! In the land of Silla, Henan does not know that each day ten thousand taels of pure gold are spent; even so, that is still only a small portion.”
He also said: “Throughout all the worlds of the ten directions, there are arhat trees, with banners hanging from the tips of their staffs. Bring me a phrase!”
He also said: “In the heavens dragons fly and phoenixes race; on the mountains tigers draw near and apes howl.” Grasping his nostrils, he said: “Bring me a phrase!”
A monk asked: “What is the scenery of Baohua?”
The Master said: “Before your head, clear water; behind your face, green mountains.”
The monk said: “I do not understand.”
The Master said: “The final phrase.”
The Master asked a monk: “Where have you come from?”
He replied: “From Darong.”
The Master asked: “What has Darong been doing recently?”
He replied: “Recently, he acquired a jar of bean paste.”
The Master said: “Where is the śrāmaṇera? Bring a bowl of water so this monk can look at his face.”
On one occasion, a monk asked: “Darong said, ‘Heaven bestowed six-shu garments to wear; afterward, with what shall one repay our king’s sustenance?’ Darong said, ‘When coming, wear the threefold patched robe; when returning, bear the six-shu garment.’”
When the Master heard this, he immediately said: “Why does that frozen old man speak such words?”
When Darong heard this, he had someone convey the message: “How is this like having no affinities left unsevered?”
The Master said: “This is like throwing out a tile only in the hope of obtaining jade.”
The Master saw a monk passing below the steps of the Dharma hall. He immediately raised the meditation seat high. The monk said: “If it is that, I do not ask you to bring it out.” Delighted, the Master lowered it and questioned him, but the monk had nothing to say. The Master then struck him.
At times the Master would put on a cap and say to the assembly: “If you call me a layman, my body is clad in a kāṣāya; but if you call me a monk, my head is wearing a cap.” The assembly could not answer.
3. Venerable Yuehua of Shaozhou.
The Master first questioned Baiyun. Baiyun asked: “What practice do you do?”
The Master replied: “I recite the Peacock Sutra.”
Baiyun said: “Very good! The child of a respectable family follows behind a peacock.”
On hearing these words, the Master was greatly astonished. He remained with Baiyun for a long time and attained accord with the essential teaching. The Master then went to reside at Yuehua.
A monk asked: “What is Yuehua’s family style?”
The Master said: “If you ask about the family style, I shall answer about the family style.”
The monk said: “Your disciple is asking about the family style.”
The Master said: “Golden Youth Arhat.”
The Master asked a monk: “Where have you come from?”
He replied: “From Darong.”
The Master asked: “Did you come by the eastern road or the western road?”
He replied: “I came by the western road.”
The Master asked: “Did you see Amitābha?”
The monk remained silent for a long while and then bowed.
The Master said: “Why bow to Yuehua?”
The Master entered the capital and ascended the Dharma hall. An official came, bowed, rose, lowered his head, and remained silent for a long while.
The Master said: “The functioning strikes like lightning; it is futile to stand silently and ponder.”
A senior monk entered the Dharma hall, looked around to the east and west, and said: “This beautiful Dharma hall has no master.”
Hearing this from the abbot’s quarters, the Master immediately said: “Sit down.”
The senior monk asked: “Within the place of the single mystery there are also turtle hairs and rabbit horns. If one does not cultivate toward the Two Truths, how can one secretly function?”
The Master said: “Tilted.”
He asked: “Then does this mean breaking the staff, cutting apart the straw sandals, and departing?”
The Master said: “Minute, yet perfectly clear.”
4. Venerable Dizang of Nanxiongzhou.
The Master ascended the Dharma hall. A monk asked: “Since this is Dizang, has Dizang come?”
The Master said: “Open the door of the Buddha hall, burn incense, and replace the water.”
The Master and Venerable Darong were opening a firebreak at Baiyun.
The Master said: “What place is not it?”
5. Chan Master Hankuáng of Luojing in Yingzhou.
On the day the Dharma hall was opened, the Master addressed the assembly: “The kingdom of Magadha personally issued this command. Lay down your burden, and you are invited to cut off the stream and meet face-to-face.”
A monk asked: “What is the meaning of the coming from the Western Land?”
The Master said: “Inclining your ear is fruitless.”
He asked: “What is Luojing’s family style?”
The Master said: “Heaven and earth nurture humanity.”
He asked: “What is the scenery of Luojing?”
The Master said: “When there is effort, join in planting bamboo; when there is no leisure, do not plant pines.”
He asked: “If an outsider should come, what will you offer him?”
The Master said: “Autumn fruit ripens throughout the garden; those in need are rewarded first.”
He asked: “What is it like not to sit upon the bodhi seat, but to pass straight through to the other side?”
The Master said: “Let go.”
He asked: “Whose household song does the Master sing, and whose ancestral tradition does he continue?”
The Master said: “Cut down the world, and only then will heaven and earth have their own separate ground.”
He asked: “What is the meaning of the person who passes through the Dragon Gate?”
The Master said: “Catch him beneath the waterfall.”
He said: “This student does not understand.”
The Master said: “Call for the attire to be brought.”
He asked: “Only attain the root and do not worry about the branches. What is the root?”
The Master said: “There is no need to ask another.”
He asked: “What are the branches?”
The Master immediately raised one finger upright.
He asked: “What is the scenery of Luojing?”
The full moon, perfectly round, is before the bodhisattva;
The palm tree in the courtyard inclines its head when night arrives.
A monk was taking his leave. The Master asked: “Where are you going?”
He replied: “I am going to Darong.”
The Master asked: “If Darong asks what teachings Luojing has given recently, how will you answer?”
The monk could not answer.
The Master answered in his place: “Simply say that recently Luojing has not approved of Darong.”
On one occasion
When invitations were issued everywhere to erect a barrier, a monk asked, “The ancients opened all manner of expedient gates; why does the Venerable block them off?” The Master said, “Driving stakes beneath the pen.”
6. The Venerable of Later Baiyun in Shaozhou.
Before the Master opened the Dharma hall, he ascended the seat and addressed the assembly: “I do not know the School’s tradition handed down from above, which does not permit deliberation; yet I think that those who first set their minds upon the Buddha Way should reverently bow. For the succession of affairs in later generations, expedient means are necessary, lest after thirty years it be buried and lost. Those who are eminent worthies and superior persons do not belong among the stream of later students and beginners; I merely point out to you a way of entry. Look above the heads of the great assembly. If you still do not understand, then go on entangling yourselves as you please.”
The Master remained silent for a long while, then said, “Above, all the Buddhas, and below, all sentient beings, together share this true mind. Yet what is this mind of yours? Do not say that the sentient and insentient are one body.
How does such an understanding differ from that of three households in a village? Since this is so, if you are not permitted to understand it that way, how then should you understand? If you understand right here, you have already abandoned yourself to dullness.
If you rely upon the gate of the patriarchs, how could such steps and stages be established? A blink of the eye or a twitch of the brow is already an error; how much more so when one hears the preceding words and only with the following phrase begins to tally with the essential working! Is there anyone in this assembly who knows the tune?
Lay down your baggage and traveling hat, and please cut off the stream so that we may meet.”
At that moment a monk came forward and bowed. The Master said, “Excellent! Before the dragon staff, the boundless ground is moistened beneath one’s tread; the Three Vehicles and Five Natures all awaken.” The monk was about to ask further when the Master said, “Go, go!”
A monk asked, “The ancient lute has fallen silent; I ask the Master to play it.” The Master said, “Though Boya played skillfully, at that time few could hear him.”
The monk asked, “Then this is meeting Ziqi once again.” The Master said, “If I laugh, I fear the strings will snap; you should know that the tune is not the same.”
A monk asked, “Long ago, at the assembly on Vulture Peak, Brahma King presided. I do not yet know who presides here at Baiyun.” The Master said, “There is an Attendant-in-Ordinary here.”
The monk asked, “Then the rain of Dharma moistens all beings, who thereby receive its benefit.” The Master said, “Do not sell gardenia fruits in here.”
– Dharma heirs of Great Master Yuanmi of Deshan in Langzhou, mentioned above.
1. Chan Master Wenji of Luyuan in Tanzhou.
A monk asked, “I have come from afar; I ask the Master to receive me.” The Master said, “There is no news in the alley of the five gates.” The monk remained silent for a long while. The Master said, “Do you understand?” He replied, “I do not understand.” The Master said, “At the head of the Changle slope, no message gets through.”
2. Chan Master Keqiong of Yaoshan in Fengzhou.
Later, the Master resided at Yanshou in Jiangling. A monk asked, “I ask the Master to answer me.” The Master said, “Good.”
The monk asked, “Is that acceptable or not?” The Master said, “Ask again.”
The monk asked, “The great mountain has never lacked an inch of earth; for whose sake does the Master now make his mouth bitter?” The Master said, “Yanshou also needs to say something.”
The monk asked, “If I had not presented this question, how could master and disciple be distinguished?” The Master immediately shouted. The monk bowed, and the Master struck him at once.
– Dharma heirs of Chan Master Chengyuan of Xianglin in Qingcheng, Western Sichuan, mentioned above.
1. The Venerable Luohan of Guanzhou.
A monk asked, “What is the great meaning of the Buddhadharma?” The Master said, “A crimson fire within the well; bubbles rising in broad daylight.”
The monk asked, “How is it comprehended?” The Master said, “Pointing afar, simply grasp which side of the day of mourning.”
The monk asked, “What is the realm of Luohan?” The Master said, “On the land lies the water of the Fragrant Accumulation; before the gate stands Sacred Peak Mountain.”
The monk asked, “Since you are already an arhat, why do you allow others to turn you about?” The Master said, “If exchanged, it is the pupils of the eyes; if turned, it is the skull.”
– Dharma heirs of Chan Master Huiji of Huanglong in Ezhou, mentioned above.
1. Chan Master Shanzhao of Zigai in Changshui, the Eastern Capital.
A monk asked, “What is it like when life is attained within death?” The Master said, “Embracing the curtain, bones pared down, permeating heaven and earth; amid fierce flames within the pass, seeking rebirth.”
The monk asked, “What is it like when, newly born, one immediately dies?” The Master said, “Fortunately, your understanding is swift.”
2. Chan Master Jida of Huanglong in Meizhou.
A monk asked, “What is the patched robe?” The Master said, “Carried along, it simply does not return.”
The monk asked, “What is the sleeveless cloak?” The Master said, “Spread crosswise, it covers the four worlds; raised upright, it shelters one heaven and earth.”
The monk asked, “What is it like when the Way is fulfilled?” The Master said, “Soup for soup, rice for rice.”
The monk asked, “What is it like when the golden dragon appears in the world and garuda birds fill the sky in flight?” The Master said, “I ask you: have the garuda birds eaten their fill or not?”
3. The second-generation Venerable of Zaoshu.
The Master asked a monk, “From where did you set out?” He replied, “From within.” The Master said, “Excellent!” The monk replied, “Thank you for the Master’s instruction.” The Master said, “Clumsy!”
This monk happened to meet the Master but did not recognize him. The Master said, “Whom did you see without recognizing?” He replied, “I saw the Master, but since I did not ask, the rites were incomplete.” The Master said, “Then you have failed this old monk.”
The monk returned to the Dharma hall and related the exchange exactly as it had occurred to the head seat. The head seat said, “Recently the Venerable has been very apprehensive on account of those who draw near him.” When the Master heard this, he struck the head seat seven times. The head seat said, “What fault was there in what I said? Why did you strike me?” The Master said, “For so many years you have unjustly consumed salt and vinegar.” He then struck him seven more times.
4. The Venerable Cheng of Mount Xuandu in Xingyuan Prefecture.
A monk asked, “I rejoice that I have been able to travel in search of the Way. What is the household style of the abbot’s quarters?” The Master said, “The wind blows open a radiant road; the bright moon is in the sky.”
The monk asked, “What is deliverance?” The Master said, “The golden cock ascends the tower at a single drumbeat.”
The monk asked, “What is the conduct of a sramana?” The Master said, “Nothing can compare with it.”
5. The Venerable of Heishui in Jiazhou.
The Master previously visited Huanglong and asked, “What is it like when snow blankets the reed flowers and thatch?” Huanglong said, “Fierce!” The Master said, “Not fierce.” Huanglong again said, “Fierce!” The Master again said, “Not fierce.” Huanglong immediately struck him. Through this, the Master awakened. Thereafter, his conditions ripened and he spread the teaching at Heishui.
6. Third-generation Chan Master Zhiyu of Huanglong in Ezhou.
A monk asked, “What is the household style of Huanglong?” The Master said, “Entertaining guests with a platter of immortal fruit.”
A monk asked, “What is the source of all Buddhas?” The Master said, “Of what source is this single question?”
The monk said, “Then the Buddhas do not travel another road.” The Master said, “The Yanping swords have already transformed into dragons and departed, yet there are still people who notch the boat to search for them.”
7. The Venerable Da of Changfu in Meizhou.
A monk asked, “If, when a student comes to ask, the Master immediately answers, I will not ask. At this moment, what is the Master’s meaning?” The Master replied, “Thank you, Dharma brother, for your instruction.”
The monk asked, “I do not ask about ancient or present times; what is the matter of today?” The Master said, “That question of Dharma brother’s is very good.”
The monk asked, “What is it like when the student does not understand?” The Master said, “It deceives those who hear it.”
The monk asked, “The realm possesses a precious sword; whom should I ask who has seen it?” The Master said, “It was not easy for Dharma brother to come from afar.”
The monk asked, “What shape does that sword have?” The Master said, “When needed, I say it; when not needed, I also say it.”
The monk replied, “I ask the Master to speak.” The Master said, “Hard to encounter, hard to encounter.”
The monk asked, “What is it like when the stone ox lies upon the water?” The Master said, “Wonder within wonder; delusive attachment neither rises nor sinks.”
The monk asked, “What is it like when one proceeds in just this way?” The Master said, “At heaven’s edge the sun sets; grasping earth, it turns to gold.”
– Dharma heirs of Chan Master Deqian of Mingzhao in Wuzhou.
1. Chan Master Xisong of Bao’en in Chuzhou.
When the Master first opened the Dharma hall, he ascended the seat and, just as he was about to sit, said, “Before the spearhead, are there any valiant hawks or eagles? Release one and let me see.” Accordingly, he said, “Before the spearhead, few valiant warriors travel together. Clouds thunder and the drum resounds; the whirling sword is brandished. Who is of the lineage of the lion, the Great Hero, his whole body covered in spearpoints? Come forth!”
At that moment a monk had just stepped forward. The Master said, “What fine spirit and bearing!” The monk was about to speak. The Master said, “Where are you going?”
A monk asked, “What is it like before the lion leaves its cave?” The Master said, “The spearpoint can hardly pierce it.”
The monk asked, “What is it like after it has left the cave?” The Master said, “No trace of its body is revealed.”
The monk asked, “What is it like when it wishes to emerge but does not emerge?” The Master said, “Its life hangs by a silken thread.”
The monk asked, “What about turning toward and casting the matter aside?” The Master said, “Clamp it tightly.”
Later, the Master resided at Nanming. A monk asked, “What is the Venerable’s household style?” The Master
said: “What more can be done?” He asked: “How should one conduct oneself throughout the twelve hours?” The Master said:
“Look upon the crown of Vajra.” He asked: “Then devas and humans have something upon which to rely.” The Master said:
“Why do you go on deceiving devas and humans?”
2. Venerable You of Puzhao, Wuzhou.
Before the Master had taken his seat upon ascending the Dharma hall, he addressed the assembly: “Thirty years from now, there will surely
be someone who enters here, loses the sharp point, and twists his tongue, yet still remains.
If he nevertheless understands, all will be clear and bright. Unless he is truly a lion cub, how could he recognize
the grass from before?” A monk asked: “What is it like before the lion has left its cave?”
The Master said: “The various beasts remain as they are.” He asked: “What is it like after it has left the cave?” The Master said:
“All the myriad defilements are extinguished.” He asked: “What is it like when it wishes to emerge but does not emerge?” The Master said:
“Turn toward it and you die.” He asked: “How is the matter of turning away?” The Master said: “It is decided
before the sharp point.” The Master had a verse that said:
Decided at the sharp point,
Naturally, the lion’s functioning;
Its roar issues through the three realms—
None but the Patriarch can know it.
3. Chan Master Baochu of Shuangxi, Wuzhou.
The Master instructed the assembly: “If you have not yet penetrated it thoroughly, you should not present anything. The worlds of the ten
directions are vast and luminous. Atop the crown, the pivotal illumination reaches high; there is no need
to look for another Northern Dipper.”
A monk asked: “The sword of Lingfeng has been sheathed for nine summers; may the Master reveal its point?”
The Master said: “Why did you not ask before the golden lock was struck?” The monk said: “A thousand displays
are made in vain; it is difficult to escape from before the skull.” The Master said: “Behind your back, it may kill
a man.”
4. Venerable Jiu of Yongquan, Chuzhou.
The Master ascended the Dharma hall, remained silent for a long while, and then said: “Are there any tiger-and-wolf
Chan travelers here? If there are, release one and let me see.” At that moment, a monk
stepped forward. The Master said: “Do you know where you will lose your life?” He replied: “This student asks the
Venerable.” The Master said: “Where are you going?” He asked: “What is it like before the lion has left its cave?”
The Master said: “Rouse yourself!” He asked: “What is it like after the lion has left its cave?” The Master said:
“It covers heaven and earth.” He asked: “What is it like when it wishes to emerge but does not emerge?” The Master said: “No
one can discern it.” He asked: “How is the matter of turning away?” The Master said:
“Even a skillful eagle loses the tracks.”
5. Venerable Yi of Luohan, Quzhou.
The Master ascended the Dharma hall, and the assembly gathered. Just as a monk came forward and bowed, the Master
said: “That is not good.” The monk asked: “The precious Longquan sword—may the Master wield it?” The Master said: “Where are you
going?” He replied: “Then the Dragon Stream seal has exhausted its point on the southern side.”
The Master said: “Take it back.” He asked: “Without falling into past or present, may the Master speak?” The Master said: “Can it be
strange again?” He replied: “It still falls into past and present.” The Master said: “Do not be mistaken.”
– Dharma heirs of Chan Master Zhihong of Mount Dalong, Langzhou.
1. Chan Master Jingru, the second generation at Mount Dalong.
A monk asked: “What is the essential meaning of the Buddha-Dharma?” The Master shouted. The monk
asked: “What is your honored intention?” The Master asked: “Do you understand?” He replied: “I do not understand.” The Master again
shouted. He asked: “When the sun has just risen, everyone eagerly strikes the drum; when the sound has just ceased, what is the meaning?”
The Master said: “At the close of autumn, the clouds have settled and the sky is beautifully clear.”
2. Chan Master Chuxun, the fourth generation at Mount Dalong, Langzhou.
The Master ascended the Dharma hall and remained silent for a long while. The great assembly, seeing only this, all
dispersed of their own accord. Thus he had already finished expounding this meaning. “You have stood for a long
time, but what are you doing? There is a principle in standing for a long time. If you understand clearly, the passage of one minor kalpa is like
the span of a single meal. If you do not understand the principle, you immediately find everything vast and obscure. Do you understand?
Whoever understands, come forth; let us all discuss it together.” At that moment, a monk came forward and spread out his sitting
cloth, saying: “When unfolded, it pervades worlds as numerous as the sands; when rolled up, not a hair’s breadth
remains. Is unfolding correct, or is not unfolding correct?” The Master said: “From where did
you come?” He replied: “That itself is unfolding.” The Master said: “Do not become entangled.” He asked: “What is
the realm of Dalong?” The Master said: “People everywhere raise it up.” He asked: “Who is the person within the
realm?” The Master said: “Why do you deceive people?” He asked: “After a monk dies and is transformed, where does he go?”
The Master said: “Amitabha Buddha.” A monk asked: “In the Hall of Wholesome Dharma, the lion roars;
I do not yet know who your Dharma heir is.” The Master said:
“You yourself have vainly asked.”
3. Chan Master Congshan of Putong Cloister, Xingyuan Prefecture.
A monk asked: “When the Dharma wheel turns once more, what is it like?” The Master said: “I rejoice on
your behalf, Venerable.” He asked: “What matter is discussed at the gathering?” The Master said: “A stranger covers his ears.” He asked:
“What is it like when one immediately understands in silence?” The Master replied: “Wrong.” He asked: “What is it like to wear a sword and knock at the gate
of the lineage?” The Master said: “Do not cause disorder.” He asked: “Who does not know it exists?” The Master
said: “Get out.”
– Dharma heirs of Chan Master Xing’ai of Baima, Xiangzhou.
1. Chan Master Zhilun of Baima, Xiangzhou.
A monk asked: “What is Buddha?” The Master said: “Even genuine gold loses its color.”
He asked: “What is the Venerable’s place of emergence?” “The ox butts the wall.”
He said: “This student does not understand the meaning. What is its purport?” The Master said:
“It has already formed the eight characters.”
– Dharma heirs of the second-generation Huaichu of Mount Baizhao, Anzhou.
1. Chan Master Kuanghu of Baoshou, Tangzhou.
A monk asked: “What is the essential meaning of the Buddha-Dharma?” The Master said: “Come closer,
come closer.” The monk came forward. The Master asked: “Do you understand?” He replied: “I do not
understand.” The Master said: “A spark struck from stone and a flash of lightning have already passed through dust-like kalpas.” He asked: “What is
a single phrase for the sake of others?” The Master said: “Open your mouth and enter the ear.” The monk asked: “What is understanding the principle?”
The Master said: “Upon meeting a person, tell the person.”
– Dharma heirs of Chan Master Guyin Zhijing of Xiangzhou.
1. Chan Master Zhiyan of Guyin.
The Master was a native of Dengzhou. He received ordination under Master Shuoshan in his home prefecture
and attained the Dharma from Chan Master Zhijing of Guyin. He later succeeded him as abbot,
and companions of the Mystery came to him from east and west. A monk asked: “Whose household song does the Master sing, and whose
lineage tradition do you continue?” The Master said: “White clouds in the south, a jeweled canopy in the north.” He asked: “What is
the matter that Kasyapa personally heard?” The Master said: “You must quickly lose it.” He asked: “What is
the place where the illumination of all Buddhas does not adhere?” The Master said: “Why ask about that mountain demon’s cave?”
He asked: “What is it like after illumination adheres?” The Master said: “Alas, you uncanny creature!”
He asked: “How can one cross a thousand mountains and myriad peaks?” The Master said: “Raise your foot, and at once there are a thousand miles
and ten thousand miles.” He asked: “What is it like when one does not raise a foot?” The Master said: “Still a thousand miles
and ten thousand miles.”
2. Chan Master Faxian of Puming Cloister, Xiangzhou.
A monk asked: “In a former kalpa we dwelt together; why do you not distinguish between close and distant kin?” The Master asked: “Who?”
He replied: “Wait for me to speak.” The Master said: “You are about to say that you do not understand the words.” He asked: “How can one cross
myriad rivers and a thousand mountains?” The Master said: “Under the blue sky, the road is uninterrupted;
those who arrive do not lose sight of the functioning.”
– Dharma heirs of the fourth-generation Chan Master Hongzhang of Guizong, Mount Lu, formerly.
1. Chan Master Changjue of Pujing Cloister, the Eastern Capital.
The Master was a native of Chenliu, and his family name was Li. In his youth, he studied the Confucian teachings but had no desire
to seek official emolument; his aspiration was solely to delight in mountain-and-water scenery. He came to the assembly of Chan Master
Guizong at Mount Lu, heard the Dharma, and awakened, whereupon he requested permission to leave home.
Before long, as Guizong was about to enter nirvana, he admonished the Master: “You have affinity with the
Dharma. In the future, you will liberate a great multitude.” Having entrusted the matter of his ordination to everyone,
he then passed away. In the second year of Qianhua under the Later Liang, the Master shaved his head; the following year, he received full
ordination at the Sweet Dew Ordination Platform of Donglin Monastery. The Master journeyed to Mount Wutai and later went up to the
capital, where he lived alone within Lijing Gate. After about two years, a lay devotee who was his neighbor
to the north, Zhang Sheng, invited the Master and made offerings to him. Zhang was deeply fond of the profound principle and accordingly bowed to
the Master, hoping for instruction. The Master then admonished and guided him according to his capacities. After hearing his words,
Zhang Sheng awakened and prepared a bed for him that night. At midnight, Zhang and his wife secretly peered in and saw the Master’s
body transformed into the bed, with his head and feet separated. They immediately had an attendant go and look, but everything was as usual. Zhang Sheng became even more
He respectfully said: “My wife and I, your disciples, are now old. We wish to offer the upper residence to be renovated as the abbot’s quarters.” The Master gladly accepted. In the third year of Tiancheng of the Later Tang, it was transformed into a great monastery. The king bestowed upon it the plaque “Pujing” (Universal Purity).
The Master saw that the capacities of the time were shallow and could not yet receive the ultimate purport. If he spoke it forth to those who were not vessels of the Dharma, he would cause them to incur the fault of disparagement. Therefore, he did not make the exposition of the Dharma his chief concern; he merely provided bathing facilities for tens of thousands of Sangha members and Daoists on the third and eighth days of each month.
The Master often told the assembly: “So long as the gate of wisdom is not extinguished or obstructed, what merit could ever stagnate?”
One day, the Attendant Censor Zhuang Tao brought grain into the monastery. After paying homage, he asked: “The sutra says, ‘To be free from all characteristics is called the Buddhas.’ Yet now all characteristics are clearly present before our eyes. How can one be free from them?”
The Master asked: “Attendant Censor, what do you see?”
Tao rejoiced and paid reverence.
Thereafter, princes and eminent officials repeatedly submitted sincere memorials requesting that the Master’s honorific title be restored, but he declined them all and would not accept it.
In the fourth year of Kaibao, on the second day of the twelfth month, the Master became ill. On the eleventh day, after bidding farewell and giving final instructions to the assembly, he lay down on his right side and passed away. He was seventy-six years old and had spent fifty-six years in the Sangha. Today, his Dharma-successor disciples preside over flourishing monasteries.
– Third-generation Dharma-successor disciples of Chan Master Huiche of Mount Shimen in Xiangzhou.
1. Chan Master Shaoyuan of Mount Shimen.
A monk asked: “Whose household’s song do you sing, Master, and whose lineage do you continue?”
The Master said: “Throughout the ten directions there is no other kind; the horn is revealed before the phoenix grove.”
Question: “Before you return to the Wild Goose Pagoda, Master, please offer a single phrase of instruction.”
The Master said: “In the asura’s hands the sun and moon are struck; beneath the yaksha’s feet the mud-dragon is trampled.”
Question: “The golden dragon has no home, causing frost to descend upon the ordinary world. Master, please reveal the responsive mechanism.”
The Master said: “The white eyebrows do not wave a hand; the road to Chang’an is level and smooth.”
Question: “What is the meaning of the coming from the Western Land?”
The Master said: “The cloth banner is covered with crow-tortoises.”
Question: “What is the scenery of Shimen?”
The Master said: “The lofty mountain faces the phoenix peak.”
Question: “What of the person within the scenery?”
The Master said: “Within the snowy mountain caves, everywhere it glitters.”
Question: “What is the family style of the Venerable?”
The Master said: “Drip after drip is not the purport; amid a thousand mountains, the body is not revealed.”
Question: “What is the mind of the ancient Buddhas?”
The Master said: “A white ox lies on open ground within the ravine.”
Question: “How can one cross the river of birth and death?”
The Master said: “The wind blows the lotus leaves; duckweed and grass float.”
Question: “What is the single phrase transmitted separately outside the teachings of the Three Vehicles?”
The Master said: “The front of the cart enters Chang’an.”
Question: “Before casting off birth and death, how should one speak?”
The Master said: “The fur bag turns about, cutting off food and drink; in the emerald ravine it always lies beneath the spring sun.”
Question: “What is the Way?”
The Master said: “Deep mountains and cold waters.”
Question: “What is the person within the Way?”
The Master said: “Like burning gold, beating a golden drum.”
Question: “When the sky is dark and the sun does not rise, where does the light return?”
The Master said: “An iron snake lies across the road, its whole body black as smoke.”
2. Chan Master Shouzhen of Lingzhu in Ezhou.
A monk asked: “What is the meaning of the coming from the Western Land?”
The Master said: “A pewter staff hangs in the land within the lake; the flask is filled from a spring in the land of Han.”
Question: “When delusion and awakening do not enter the various objects, what then?”
The Master said: “From where do the objects come?”
Question: “If so, that is entering the various objects.”
The Master said: “An old man with a dragon’s head and a snake’s tail.”
– Dharma-successor disciples of Venerable Zhi of Tong’an in Hongzhou.
1. Chan Master Yanguan of Mount Liang in Langzhou.
A monk asked: “What is the family style of the Venerable?”
The Master said: “The waters of Ziyang flow swiftly and the swimming fish whistle; on lofty pines at White Deer, crows find it hard to perch.”
Question: “The great assembly has gathered like clouds. Please, Master, disclose the single phrase of White Deer.”
The Master asked: “In what country have you been lately?”
He further said: “Mount Liang suspends aloft a mirror from the Qin era; at Guangshou’s windy gate no lamp is needed.”
Question: “Whose household’s song do you sing, Master, and whose lineage do you continue?”
The Master said: “A dragon gives birth to a dragon child; a phoenix gives birth to a phoenix child.”
Question: “What is the meaning of the coming from the Western Land?”
The Master said: “The Onion Range transmits no message to the Tang faithful; a barbarian deceives people by singing the Song of Great Peace.”
Question: “What is the matter handed down from former times until now?”
The Master said: “Crossing into the land of the Hu, a monk wears no loincloth; he removes his camel clamps, and the Sanskrit chest contains no sutras.”
Question: “What is the eye of the true Dharma?”
The Master said: “Within Nanhua.”
Question: “Why is it within Nanhua?”
The Master said: “Because you asked about the eye of the true Dharma.”
Question: “What is the matter beneath the patched robe?”
The Master said: “Sealed tight, without a single clue.”
An elder asked the Master about sitting face-to-face and jointly answering questions. A monk then asked: “Two honored ones do not teach together; why are two people in the abbot’s quarters?”
The Master said: “Even one is not the Master.”
There is a verse:
Another verse says:
Red fire conceals my body;
What need is there for a newly built stupa or shrine?
Should someone come to meet me,
Within the ashes he will see the whole true body.
– Second-generation Dharma-successor disciples of Venerable Yan of Guangde in Xiangzhou.
1. Chan Master Zhou of Guangde in Xiangzhou.
A monk asked: “When one sees the teaching but does not study it, what then?”
The Master said: “Everywhere, all are deaf; who is the discerning listener?”
Question: “What is a discerning listener?”
The Master said: “Once the zither string has snapped, it cannot be rejoined; through many kalpas its sound remains cold and desolate.”
A monk asked: “The teachings say: ‘The Venerable Ajita neither cuts off afflictions nor cultivates meditative concentration, yet the Buddha predicts that this person will undoubtedly attain Buddhahood.’ What is the principle of this?”
The Master said: “The salt is exhausted, and the charcoal is gone.”
Question: “What is it when the salt is exhausted and the charcoal is gone?”
The Master said: “A sorrowful person does not speak to another sorrowful person; speaking to a sorrowful person—sorrow kills the person.”
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