景德傳燈錄

THE JINGDE RECORD OF THE TRANSMISSION OF THE LAMP — VOLUME 23

VOLUME 23

• From Chan Master Hành Tư of the seventh generation onward.
• There were 36 Dharma-heirs of Chan Master Vân Yển of Vân Môn in Thiều Prefecture:

1. Chan Master Khải Nhu of Bát Nhã, Nam Nhạc
2. Chan Master Pháp Tế of Huỳnh Nghiệt, Quân Prefecture,
3. Chan Master Phong of Cốc Sơn, Tương Prefecture,
4. Venerable Diệu of Khương Quốc, Tín Prefecture,
5. Chan Master Phong of Cốc Sơn, Đàm Prefecture,
6. Chan Master Uông Quả of La Hán, Sính Prefecture,
7. Venerable Lân of Thương Khê, Lãng Prefecture,
8. Chan Master Thanh Bẩm of Động Sơn, Quân Prefecture,
9. Venerable Tịch of Bắc Thiên, Đơn Prefecture,
10. Chan Master Đạo Khiêm of Trợ Đàm, Hồng Prefecture,
11. Chan Master Vĩnh Bình of Nam Thiên Vương, Lư Prefecture,
12. Chan Master Lãng of Vĩnh An, Triều Nam,
13. Venerable Đàm Minh of Hồ Nam,
14. Chan Master Minh of Thanh Lương, Kim Lăng,
15. Chan Master Thâm of Phụng Tiên, Kim Lăng,
16. Venerable Thừa of Thanh Thành, Tây Xuyên,
17. Chan Master Trăn of Diệu Thắng, Lộ Phủ,
18. Venerable Phong of Phổ Thông, Hưng Nguyên,
19. Venerable Đăng Phong of Thiều Prefecture,
20. Venerable Viên of Đại Phạm, Thiều Prefecture,
21. Chan Master Viên Quang of Dược Sơn, Phong Prefecture,
22. Chan Master Vân Chấn of Nga Hồ, Tín Prefecture,
23. Chan Master Thanh Diệu of Khai Tiên, Lô Sơn,
24. Chan Master Thanh Hải of Phụng Quốc, Tương Prefecture,
25. Venerable Từ Quang of Thiều Prefecture,
26. Chan Master Sư Mật of Bảo An, Đàm Prefecture (records of the above 26 are extant)
27. Chan Master Dung of Mount Vân Cư, Hồng Prefecture,
28. Chan Master Thủ Hiền of Đại Thánh Monastery, Hành Prefecture,
29. Chan Master Vi of Bắc Thiên Vương, Lô Prefecture,
30. Chan Master Hoằng Nghĩa of Mount Ba Tiêu, Sính Prefecture,
31. Chan Master Quang of Phước Hóa Cloister, Mi Prefecture,
32. Chan Master Quảng Từ of Đông Thiên Vương, Lô Prefecture,
33. Chan Master Khâm of Tây Thiền, Tín Prefecture,
34. Chan Master Chân of Khánh Vân, Giang Prefecture,
35. Chan Master Lẩm of Động Sơn, Quân Prefecture,
36. Great Master Tuệ Chân of Song Phong, Thiều Prefecture. (For the above 10, there are no records of encounters or sayings.)

– There was one Dharma-heir of Chan Master Vĩnh of Mount Song Tuyền, Tùy Prefecture:

1. Venerable Đại Thông of Quảng Prefecture (for this one, there are no records of encounters or sayings).

– There were two Dharma-heirs of Chan Master Sư Ngạn of Đoan Nham, Thai Prefecture:

1. Venerable Hoàng Long of Nam Nhạc
2. Chan Master Thần Lộc of Thụy Phong Cloister, Ôn Prefecture (records of the above two are extant).

– There were five Dharma-heirs of Chan Master Huyền Tuyền Ngạn of Hoài Prefecture:

1. Great Master Hối Cơ of Huỳnh Long, Ngạc Prefecture
2. Venerable Bách Cốc of Lạc Kinh
3. Venerable Hòa Long of Trì Prefecture
4. The second-generation Venerable of Huyền Tuyền, Hoài Prefecture,
5. Chan Master Huyền Mật of Diệu Thắng, Lộ Phủ (records of the above five are extant)

– There were 19 Dharma-heirs of Chan Master Đạo Nhàn of La Sơn, Phước Prefecture:

1. Chan Master Ẩn Vi of Đại Ninh, Hồng Prefecture,
2. Chan Master Đức Khiêm of Minh Chiêu, Vụ Prefecture,
3. Chan Master Phạm of Hoa Quang, Hành Prefecture,
4. Chan Master Thiệu Du of La Sơn, Phước Prefecture,
5. Chan Master Tuệ of Tây Sơn,
6. Chan Master Linh Yểm of Bạch Vân, Kiến Prefecture,
7. Chan Master Nghĩa Chứng of Thiên Kiền, Trúc Prefecture,
8. Chan Master Duy Khoáng of Thanh Bình, Cát Prefecture,
9. Venerable Nghĩa Chiêu of Kim Trụ, Vụ Prefecture,
10. Venerable Cốc Sơn of Đàm Prefecture,
11. Chan Master Tùng Thạnh of Mount Đạo Ngô, Hồ Nam,
12. Chan Master Nghĩa Nhân of La Sơn, Phước Prefecture,
13. Venerable Linh Nham of Quán Prefecture,
14. Venerable Uông Sơn of Cát Prefecture,
15. Chan Master Trọng Mãn of Hưng Thánh, Phước Prefecture,
16. Chan Master Thành Tiến of Bảo Ứng, Đàm Prefecture (records of the above 16 are extant)
17. Chan Master Diên Tuệ of Miên Trúc District, Hán Prefecture,
18. Chan Master Sơn Giám of Long Hội, Đàm Prefecture,
19. Chan Master Mục of An Prefecture (for the above three, there are no records of encounters or sayings).

– There were 13 Dharma-heirs of Chan Master Chí Viên of Bạch Khiêu Sơn, An Prefecture:

1. Chan Master Trí Hồng of Mount Đại Long, Lãng Prefecture,
2. Chan Master Hạnh Ái of Mount Bạch Mã, Tương Prefecture,
3. Chan Master Hành Xung of Mount Đại Dương, Sính Prefecture,
4. Chan Master Hoài Sở of Mount Bạch Triệu, An Prefecture,
5. Chan Master Thanh Giảo of Mount Tứ Tổ, Đơn Prefecture,
6. Chan Master Chí Thao of Mount Tam Giác, Đơn Prefecture,
7. Chan Master Sư Phổ of Hưng Giáo, Tấn Prefecture,
8. Chan Master Chân Giám of Mount Tam Giác, Đơn Prefecture,
9. Venerable Sơn of Hưng Dương, Sính Prefecture,
10. Chan Master Huyền Giai of Đông Thiền, Lâm Prefecture,
11. Chan Master Tuệ Vân of the kingdom of Tân La,
12. Chan Master Huyền Ngạc of Tuệ Nhật Cloister, An Prefecture,
13. Chan Master Ngạn Tân of Đại Phụng Monastery, Kinh Triệu (for the above five, there are no records of encounters or sayings).

– There were two Dharma-heirs of Venerable Đằng Hà of Đàm Prefecture:

1. The seventh-generation Venerable of Dược Sơn, Phong Prefecture,
2. Venerable Sơn of Vân Cái, Đàm Prefecture.

– There was one Dharma-heir of Chan Master Thường Sát of Mount Đồng An Phụng Thê, Hồng Prefecture:

1. Chan Master Lương Cúng of Ngưỡng Sơn, Viên Prefecture.

– There were five Dharma-heirs of Chan Master Vô Ân of Hòa Sơn, Cát Prefecture:

1. Chan Master Tuệ Độ of Vĩnh An, Lô Sơn,
2. Chan Master Nghĩa Sùng of Tào Sơn, Võ Prefecture,
3. Chan Master Khế Vân of Hòa Sơn, Cát Prefecture,
4. Venerable Bảo Phước of Chương Prefecture,
5. Chan Master Sư Âm of Thúy Nghiêm, Hồng Prefecture (for the above five, there are no records of encounters or sayings).

– There were three Dharma-heirs of Venerable Vân of Cái Sơn in the region of Đàm Prefecture:

1. Chan Master Tạng of Đài Nam, Hoành Nhạc,
2. Chan Master Thật of Thủy Tùng, Đàm Prefecture,
3. Chan Master Chứng Giác of Mount Vân Cái, Đàm Prefecture (records of these three are extant).

– There were two Dharma-heirs of Chan Master Đạm Quyền of Qui Tịch Monastery, Lô Sơn:

1. Venerable Uẩn of Huỳnh Long, Ngạc Prefecture,
2. Venerable Bạc Sơn of Thọ Prefecture (for the above two, there are no records of encounters or sayings).

– There were two Dharma-heirs of Chan Master Hoài Uẩn of Qui Tông, Lô Sơn:

1. The fourth-generation Chan Master of Hoằng Chương, Qui Tông (a record of this one is extant)
2. Chan Master Nham Mật of Qui Tông Monastery

– There was one Dharma-heir of Chan Master Chương of Kê Sơn, Trì Prefecture:

1. Chan Master Đạo Kiền of Song Tuyền, Tùy Prefecture.

– There were five Dharma-heirs of Chan Master Hoài Nhạc of Mount Vân Cư:

1. Chan Master Linh Sùng Phong of Hóa Dương Cloister,
2. Chan Master Trung Ngạn of Dược Sơn, Phong Prefecture,
3. Venerable Long Tuyền of Tử Prefecture (records of the above three are extant)
4. Venerable Trụ Duyên of Mount Vân Cư,
5. Venerable Trụ Mãn of Mount Vân Cư (for the above two, there are no records of encounters or sayings)

– There was one Dharma-heir of Chan Master Quang Tuệ of Mount Hà Ngọc, Phủ Prefecture:

1. Chan Master Phước of Mount Hà Ngọc. (For this one, there are no records of encounters or sayings.)

– There were two Dharma-heirs of Chan Master Đạo Diên of Động Sơn, Quân Prefecture:

1. Chan Master Khánh of Thượng Lam, Quân Prefecture,
2. Chan Master Man, the fifth-generation master of Động Sơn (for one of them, there are no records of encounters or sayings).

– There were two Dharma-heirs of Great Master Tùng Chỉ of Kim Phong, Võ Prefecture:

1. Chan Master Thần Giáng of Đại Ninh, Hồng Prefecture,
2. Chan Master Ngạn of Dược Sơn, Lễ Prefecture (for the above two, there are no records of encounters or sayings)

– There were six Dharma-heirs of Chan Master Xử Chân of Lộc Môn Sơn, Tương Prefecture:

1. Venerable Sùng Chân of Ích Prefecture,
2. The second-generation Venerable Đàm of Mount Lộc Môn Sơn,
3. Great Master Trí Tịnh of Cốc Ẩn, Tương Prefecture,
4. Chan Master Hạnh Nhân of Mount Phật Thủ Nham, Lô Sơn (records of the above four are extant)
5. Chan Master Minh of Mount Linh Khê, Tương Prefecture,
6. Senior Monk Chân of Đại An Monastery, Hồng Prefecture,

– There were 3 Dharma successors of Chan Master Tue Ha of Cao Son, Phu Chau:

1. Preceptor Dong Thinh of Gia Chau (for this one, a recorded account is found),
2. Great Master Chanh Tue of Hoa Nghiem, Hung Chau,
3. Senior Monk Kien of Chieu Khanh Monastery, Tuyen Chau (for the above 2, no encounter dialogues or sayings are recorded).

– There was 1 Dharma successor of Chan Master Thao Am of Phap Nghia, Hoa Chau:

1. Chan Master An Trung of Qui Duong, Tuyen Chau (for this one, a recorded account is found).

– There was 1 Dharma successor of Chan Master Tang Du of Bao Tu, Dam Chau:

1. Preceptor Ton of Thanh Hung Temple, Ich Chau.

– There were 6 Dharma successors of Chan Master Tham Triet of Ham Chau Mountain, Tuong Chau:

1. Preceptor Son of Long Nguyet, Duong Chau,
2. The preceptor of Dai Thua Mountain, Duong Chau,
3. Great Master Qui Hieu of Diem Khanh, Tuong Chau,
4. Preceptor Chan of Ham Chau Mountain, Tuong Chau (for the above 4, recorded accounts are found),
5. Chan Master Chuong of Ham Chau Mountain,
6. Preceptor Yen, second generation of Ham Chau Mountain (for the above 2, no encounter dialogues or sayings are recorded).

– There were 3 Dharma successors of Great Master Khuong Nhat of Tu Lang, Phung Tuong Prefecture:

1. Chan Master Dao An of Quang Phuoc, Tinh Chau,
2. Chan Master Vi, second generation of Tu Lang,
3. Preceptor Dai Lang of Hung Nguyen Prefecture (for the above 3, recorded accounts are found).

– There were 2 Dharma successors of Chan Master An Oai of Dong An, Hong Chau:

1. Preceptor Thach Canh of Tran Chau (for this one, a recorded account is found),
2. Preceptor An Chi of Trung Dong (for this one, no encounter dialogues or sayings are recorded).

– There was 1 Dharma successor of Chan Master Hien of Thach Mon Mountain, Tuong Chau:

1. Chan Master Tue Triet, second generation of Thach Mon Mountain.

– There were 3 Dharma successors of Preceptor Nghia of Quang Duc, Tuong Chau:

– There was 1 Dharma successor of Preceptor Huong Thanh of the capital, Trieu:

1. Preceptor La Man of Dang Chau.

– There was 1 Dharma successor of Chan Master Au Chuong of Thuy Long Monastery, Hang Chau:

1. Chan Master Duc Ngon of Tay Xuyen.

– There were 8 Dharma successors of Chan Master Thu Trung of Ho Quoc, Tuy Chau:

1. Great Master Thu Kham of Tri Mon, Tri Chau,
2. Great Master Tri Vien, second generation of Ho Quoc,
3. Preceptor Nang of Dai An Mountain, An Chau,
4. Chan Master An of Tien Phuoc Monastery, Sinh Chau,
5. Preceptor Dien Tho of Dam Chau,
6. Great Master Chi Lang, third generation of Ho Quoc,
7. Preceptor Phong Quynh of Huong Lo, Thu Chau,
8. Preceptor Man of Ban Long Mountain, Kinh Trieu (for the above 2, no encounter dialogues or sayings are recorded).

– There were 2 Dharma successors of Chan Master Qui Nhan of Linh Tuyen, the eastern capital of Lac:

1. Preceptor Tuan of Thach Mon Temple, Tuong Chau,
2. Preceptor Kien of Dai Duong Mountain, Dinh Chau.

– There was 1 Dharma successor of Chan Master Thien Tinh of Vinh An Monastery, Kinh Trieu:

1. The preceptor of Dai Minh.

– There were 3 Dharma successors of Chan Master Ngan Tan of O Nha Mountain, Don Chau:

1. Chan Master Hung of ancient Dai An Mountain, An Chau,
2. Chan Master Hanh Lang of O Nha Mountain, Don Chau,
3. Chan Master Thuong of Lo Son, Quac Chau.

– There were 7 Dharma successors of Preceptor Thanh Phong of Phung Tuong Prefecture:

1. Preceptor Linh Kham of Tay Xuyen,
2. Chan Master Doan Ky of Tu Cac Mountain, Kinh Trieu,
3. Chan Master Hoai Hoa of Khai Son, Phong Chau,
4. Preceptor Truyen Phap of U Chau,
5. Chan Master Qui Tin of Tinh Chung, Ich Chau,
6. Chan Master Thanh Mien, second generation of Thanh Phong (for the above 6, recorded accounts are found),
7. Chan Master Man of Truong Binh Mountain, Phung Tuong Prefecture (for this one, a recorded account is found).

– There was 1 Dharma successor of Preceptor Bach of Dai Nham, Duong Chau:

1. Preceptor Bich Van of Ngang Chau (for this one, no encounter dialogues or sayings are recorded).

• Chan Master Hanh Tu in the seventh generation.
• Dharma successors of Chan Master Van Yen of Van Mon Mountain, Thieu Chau.

1. Chan Master Khai Nhu of Bat Nha Temple, Nam Nhac.
A monk asked, “In the Western Heaven, wax figures are used as a test; what about in this land?”
The Master said, “The straw sandals of a man of Tan La.” He asked, “What is the principle to which the thousand sages all return?” The Master said, “Before reaching the realm where suffering is empty, there is no one who does not sigh and lament.” The Master ascended the Dharma hall. Upon hearing three strikes of the board, the assembly gathered. On that occasion, the Master presented two verses, saying:

Later, the Master resided at Dien Tho in the southern capital. He subsequently went to reside at Quang Giao Monastery, Kinh Trieu, where he entered quiescence.

2. Chan Master Phap Te of Huynh Nghiet Mountain, Quan Chau.
A monk asked, “What is the family style of the Preceptor?” The Master said, “To serve as a model for everyone under heaven.” The Master ascended the Dharma hall and instructed the assembly, saying, “Empty space within Great Awakening is like a single bubble in the ocean. All of you must be free of concerns.” On another occasion, the Master ascended the Dharma hall, remained silent for a long while, and then said, “If you can understand it, Huynh Nghiet’s eldest son has completed the lifelong matter of journeying on foot from former times until now. Take good care.”

3. Great Master Sung Tue Thu So of Dong Son, Tuong Chau.
The Master first went to seek instruction from Van Mon. Van Mon asked, “Where have you recently come from?” The Master said, “Tra Do.” Van Mon asked, “Where did you spend the summer?” The Master said, “Bao Tu in Ho Nam.” He asked, “When did you leave there?” The Master said, “On the twenty-fifth day of the eighth month.” Van Mon said, “I spare you thirty blows.” The next day, the Master came forward and asked, “Yesterday the Preceptor spared me thirty blows, but I do not know where my fault lay.” Van Mon said, “You rice bag!

Where else are you going, wandering through Giang Tay and Ho Nam?” At these words, the Master attained great awakening. He then said, “From now on, I shall go to a crossroads and, without storing a single grain of rice or planting a single stalk of vegetables, receive every person who comes and goes from the ten directions. I shall take the hat off each one and make him a clear-eyed patch-robed monk.

Would that not be delightful?” Van Mon said, “You rice bag! With a body like a great willow tree, you open your mouth so wide!”

The Master remained there. Later, a monk asked, “What is it like when the road is long and distant?” The Master said, “When the sky is clear, you refuse to go, but wait for the rain to soak your head.” He asked, “What do the sages do?” The Master said, “They enter the mud and enter the water.” He asked, “Before the mind has arisen, where are the dharmas?” The Master said, “The wind blows and the lotus leaves move; surely fish are swimming.” He asked, “The Master has ascended the lion’s seat; I ask the Master to speak of the sentiment of the Way.” The Master said, “When it clears and dries, open the waterways;

when there is no business, display the government office.” He said, “Then I thank the Master for his instruction.” The Master said, “The old woman sells shoes for the feet.” He asked, “What are the Three Jewels?” The Master said, “The discussion is not low.” He asked, “What is the seamless stupa?” The Master said, “At the crossroads, a stone lion.” He asked, “How can one escape the Dharma of birth and death?” The Master said, “When you see, do not grasp it;

when you think, three years.” He asked, “Apart from the workings of mind and discriminating consciousness, I ask the Master to say one sentence.” The Master said, “A Daoist sits within gold.” He asked, “Coming near at an untimely hour, I ask the Master for one sentence.” The Master said, “Having reached the place, what need is there to raise it?” He asked, “Please raise it in accordance with the present samadhi.” The Master said, “I spare you thirty blows.” He asked, “Where is the fault?” The Master said, “The offense is not covered by the statute.” He asked, “What about when the lotus flower has not yet emerged above the water?” The Master said, “At the summit of the mountain, So is erected upside down.” He asked, “What about after it has emerged above the water?” The Master said,

“The waters of Han flow eastward.” He asked, “What is the sword that cuts a hair blown against its blade?” The Master said, “A nun traveler in Kim Chau.” He asked, “What is it like when the cart stops but the ox does not stop?” The Master said, “What use is the fellow who drives the cart?” He asked, “What is the matter of a patch-robed monk’s highest concern?” The Master said, “On the mountaintop, So is amid the clouds; there will surely be much wind and rain.” He asked, “What is it like when the sea dries up and people perish?” The Master said, “Hard to attain.” He asked, “What is it like when it nevertheless remains thus?” The Master said, “Clouds are in the blue sky; water is in the jar.” He asked, “Is there

When both nonbeing and being are lost, and provisional and real are both forgotten, what is it ultimately? The Master said: “The summit of the mountain is high and steep.” Asked: “Will you also allow this student to understand?” The Master said: “There is still an expedient means.” Asked: “Master, please employ that expedient.” The Master said: “A thousand miles, ten thousand miles.” Asked: “What was Niutou like before he met the Fourth Patriarch?” The Master said: “A wolf’s tooth wooden staff.” Asked: “What was he like after meeting him?” The Master said: “Eight holes in a cloth robe.” Asked: “What is Buddha?” The Master said: “Manifestly true and fitting.” Asked: “When the myriad conditions have all ceased,

what is the essential meaning?” The Master said: “A man rolls a jujube inside a stone jar.” Asked: “What is Dongshan’s sword?” The Master said: “What would you do with it?” The monk said: “This student wishes to know.” The Master said: “An offense!

An offense!” Asked: “Heaven and earth are no longer heeded, and the universe is not kept in mind. This student simply leaves it to you, Master—what will you do?” The Master said: “Mount Xuan can scarcely hold back the mist; a lofty waterfall admits no boat.” Asked: “The assembly has gathered like clouds. Master, please summarize the pivotal essentials and clearly set forth the main principle.” The Master said: “Above the water, floating foam displays the five colors; beneath the sea, a frog croaks at the bright moon.” Asked: “At the very moment of truth, where are Manjusri and Samantabhadra?” The Master said: “The elder is eighty-one years old; that tree will put forth no more growth.” Asked: “What is the essential meaning?” The Master said: “One does not constitute it; two is not it.”

4. Venerable Miao of Kangguo, Xinzhou.

A monk asked: “What did Manjusri and Vimalakirti discuss with each other?” The Master said: “You must understand it behind the skull before you can attain it.” Asked: “The ancients spoke of giving and taking within the skull—what does this mean?” The Master said: “Can you still give?” Asked: “Then one who has come from afar has met the Master.” The Master said: “Do not speak deceitful words.”

5. Chan Master Feng of Gushan, Tanzhou.

A monk asked: “Whose family’s song do you sing, and whose ancestral style do you continue?” The Master said: “Plum blossoms bloom upon the snowy peak; in the cloudy grotto the old monk is startled.”

The Master ascended the Dharma hall and instructed the assembly: “For a fine horse, the road ahead is easy; for the traveler behind, the signpost hangs a mere inch away. Since you are pilgrims who have journeyed from afar, present it for this old monk to see.” As soon as a monk stepped forward, the Master struck him and said: “Why did you not show your face sooner?”

6. Chan Master Kuangjie of Luohan, Pinzhou.

A monk asked: “What is the sword that cuts a hair blown across its edge?” The Master said: “Finished.” Asked: “After the Venerable Master has lived a hundred years, if someone suddenly asks, ‘Where has the Venerable Master gone?’ how should one answer?” The Master said: “After a long time, when you meet an adept, clearly present the lineage.” Asked: “Who is the one who knows the note?” The Master said: “One who knows the note would not ask in this way.” Asked: “What is the realm of Luohan?” The Master said: “Pines and junipers retain their ancient form.” Asked: “What is it like when one bores through a wall to steal the light?” The Master said: “Wrong.” Asked: “How can one direct one’s will through hardship and concentrate the mind?” The Master said: “Wrong, wrong!”

7. Venerable Lin of Cangxi, Langzhou.

A monk asked: “What is the realm of Cangxi?” The Master said: “Before your face, the water flows eastward.” Asked: “What is the family style of Cangxi?” The Master said: “Enter and you will immediately see.” Asked: “‘The Dharma abides in its Dharma-position; the marks of the world constantly abide.’ Where has Venerable Yunmen gone?” The Master said: “Do you see?” The monk replied: “Wrong.” The Master said: “Wrong, wrong.” Asked: “What is the meaning of the coming from the Western Land?” The Master said: “Not wrong.”

On account of this matter, the Master composed a verse:

8. Eighth-generation Chan Master Qingbing of Puli Monastery on Dongshan, Junzhou.

The Master was a native of Xianyou in Quanzhou, and his family name was Li. In his youth, he bowed to Master Hongmi of Zhongfeng Monastery and took him as his teacher. At sixteen, he received the precepts at Taiping Monastery in Fuzhou. The Master first went to Nanyue to seek instruction from the dhutanga Weijing, but did not yet attain the essential meaning. He then went to Shaoyang, paid homage at the Patriarch’s stupa, and returned to Yunmen.

Yunmen asked: “Where did you leave today to come here?” He replied: “I came from Huilin.” Yunmen raised his staff and said: “Where did Great Master Huilin go—did you see him?” He replied: “I deeply understand this question.” Yunmen turned his head, looked around, smiled, and scolded him. From then on, the Master entered the abbot’s room and received confirmation of his awakening.

The Master then went to Jinling. The ruler of the kingdom, of the Li clan, invited him to reside at Guangmu. Before long, he was again ordered to enter the Chengxin Hall and compile the Five Essentials of the various regions. After ten years, he was welcomed back to reside at Dongshan.

On the day he opened the hall, the rector bowed and said: “The dragons and elephants of the Dharma assembly are astir; let us behold the ultimate meaning.” The Master said: “That too is a fine piece of news. I only fear that you are much mistaken.” A monk asked: “The Master personally proclaims Yunmen’s single melody. What is the matter of Xinfeng today?” The Master said: “It must also be spoken.”

9. Great Master Wutong, Venerable Ji of Beichan, Danzhou.

The Master asked a monk: “Where have you come from?” He replied: “From Huangzhou.” The Master asked: “From which monastery?” He replied: “From Zifu.” The Master asked: “How does Fu render assistance?” He replied: “Two great public cases.” The Master said: “How are they in the hands of Beichan?” He replied: “Once in your hands, take them up at once.” The Master immediately struck him.

10. Chan Master Daoqian of Letan, Hongzhou.

A monk asked: “What is the family style of Letan?” The Master said: “How many days has the acarya been here?” Asked: “When there is not so much as a mote of dust, what is it that never arises?” The Master covered both eyes with his hands. Asked: “At the very moment it is raised and presented, who is the one who hears?” The Master said: “This old monk is not afraid of deafness.”

11. Chan Master Yongping Nan of Tianwang, Luzhou.

A monk asked: “What is the meaning of the coming from the Western Land?” The Master said: “Do not scatter sand.” Asked: “What is the realm of Southern Tianwang?” The Master said: “You may gaze upon it as you please.” Asked: “Who is the person within the realm?” The Master said: “Understand what precedes the words.” Asked: “Having fought long on the battlefield, why have fame and merit not arrived?” The Master said: “Only because you have slept in frost and lain deep in snow.” Asked: “Then the warfare has entirely ceased, and one returns to court with hands bound.” The Master said: “The commanding envoy has not yet arrived, yet you act on your own.”

12. Chan Master Lang of Yong’an, Hunan.

A monk asked: “What is the family style of Dongyang?” The Master said: “Enter the gate and you will immediately see.” Asked: “What is meant by ‘Enter the gate and you will immediately see’?” The Master said: “The guest is a diviner.” Asked: “What is the final word?” The Master said: “The suffering of separation from those one loves.”

13. Venerable Tanming of Hunan.

A monk asked: “What is the realm of Xiangtan?” The Master said: “The mountains join the Great Peak; the waters connect with the Xiao and Xiang Rivers.” Asked: “Who is the person within the realm?” The Master said: “He always knows the proper time.” Asked: “What is the great meaning of the Buddha-Dharma?” The Master said: “A hundred delusions waste the spirit and strength.”

14. Chan Master Ming of Qingliang, Jinling.

The ruler of Jiangnan invited the Master to ascend the Dharma hall. A junior elder—the Master was young—asked: “Whatever is spoken falls into expedient means. Master, please quickly speak that which does not fall into expedient means.” The Master said: “The ruler of the kingdom is here; I dare not behave rudely.”

15. Chan Master Shen of Fengxian, Jinling.

The ruler of Jiangnan invited the Master to open the hall. Just as the Master ascended the seat, the rector struck the gavel and announced: “The dragons and elephants of the Dharma assembly are astir; let us behold the ultimate meaning.” The Master immediately said: “Indeed, the fool does not know that he is killing people.”

At that time, a monk stepped forward, bowed, and asked: “What is the ultimate meaning?” The Master said: “Fortunately, it has already been spoken.” Asked: “How should it be understood?” The Master said: “Quickly make three prostrations.” The Master then called him back and said: “Assembly, tell me: into whose higher portion has this dullard fallen?”

16. Venerable Cheng of Mount Damian in Qingcheng, Western Sichuan.

A monk asked: “What is the jeweled-wheel peak?” The Master said: “The mountain vapors rise high.” Asked: “What about the matter beyond?” The Master said: “Enter three feet into the earth.” Asked: “What is the great meaning of the Buddha-Dharma?” The Master said: “Before Xingyi Gate, the drum sounds dong, dong.” Asked: “This student does not understand.” The Master said: “Three thousand beats in the morning, eight hundred in the evening.”

17. Chan Master Zhen of Miaosheng, Luzhou Prefecture.

A monk asked: “What is the realm of Miaosheng?” The Master said: “When the Dragon Treasury opens, the palm-leaf scriptures are clearly revealed.” Asked: “Did the Tathagata Golden Grain also come to Sakyamuni’s assembly?” The Master said: “Fragrant Mountain to the south, Snow Mountain to the north.” Asked:

What, then, is the matter of Jambudvipa? The Master said, “The waters of the Yellow River flow in bends, mingling with the rough waves.” Asked, “When mind after mind is quiescent, I do not ask about that; what is the single path of going beyond?” The Master said, “A single slender stream is seen from Silla.” Asked, “From afar we hear the renown of Yunmen extending north and south, horizontally and vertically, through the four directions, above and below. What is this matter?” The Master said, “Today and tomorrow.”

18. Preceptor Feng of Putong, Xingyuan Prefecture.

A monk asked, “Is today’s assembly at this pond like the assembly on Vulture Peak?” The Master said, “It shakes heaven and earth.” Asked, “What is the realm of Putong?” The Master said, “Before the courtyard, bamboo flourishes beautifully through the three winter months; within the gate, though there is no lamp, it is bright at noon and at night.”

19. Preceptor Jingyuan of Dengfeng, Shaozhou.

The Master ascended the Dharma hall and instructed the assembly, saying, “The ancients said, ‘The mountains, rivers, and great earth everywhere are true suchness.’ Great assembly, if you realize true suchness, you immediately vanish into another realm of mountains, rivers, and the great earth. If you do not realize true suchness, you contradict the ultimate words of the ancient worthies. If anyone in the assembly can speak, step forward; if you cannot speak, return home. Take care.” A monk asked, “What is the one phrase with which the Preceptor guides people?” The Master said, “It requires no effort.”

20. Preceptor Yuan of Dafan, Shaozhou.

The Master ascended the Dharma hall and instructed the assembly, saying, “Great assembly, at this time it is best that you exert yourselves. Time waits for no one. Each of you should return home and personally investigate together with your own good spiritual friend.” A monk asked, “The great assembly has gathered like clouds; we ask the Master to offer a word.” The Master said, “If anyone has doubts, please ask freely.” On one occasion, pointing to the Holy Monk, the Master asked a monk, “How old is this Holy Monk?” The monk replied, “The same age as the Preceptor.” The Master shouted, “Even if you emptied the whole measure, it would not be easy to express.”

21. Chan Master Yuanguang of Yaoshan, Fengzhou.

A monk asked, “In the transmission of the lamp at Yaoqiao Spring, what number is the Master?” The Master said, “When we meet, speak completely and set official rank aside; where beneath the forest can one person be seen?” Asked, “If neither the country nor the realm goes, will the Master receive them?” The Master said, “Tổ lỗ tô lỗ.” The Master asked a newly arrived monk, “Have you come from the south or the north?” He replied, “From the north.” The Master said, “Without falling into words, speak quickly!” He replied, “I am a man of the Fujian region; it is easy for me to understand matters of my native place.” The Master said, “Go in and meet the assembly.” He replied, “Just so.” The Master said, “He leapt far away,” and immediately struck him.

Asked, “What is the meaning of the Patriarch’s coming from Western India?” The Master asked, “What did you say?”

22. Chan Master Yunzhen of Ehu, Xinzhou.

A monk asked, “What is the Buddha-Dharma?” The Master said, “Acarya, you are not it.” The Master asked, “Monk, from where have you recently departed to come here?” He replied, “The Two Zhe regions.” The Master asked, “Have you brought the hair-splitting sword?” The monk spread out both hands. The Master said, “I was about to say you were the immortal Lanke, but it turns out you are an old gambler.” Asked, “What is the family style of Ehu?” The Master said, “The guest is the host’s general.” Asked, “Then I thank the Master for his complete guidance.” The Master said, “It is difficult to descend from Chen Fan’s couch.”

23. Chan Master Qingmiao of Kaixian on Mount Lu.

A monk asked, “What is the lamp that is never extinguished?” The Master said, “The green poplar has again been planted in time.” Asked, “This student does not understand.” The Master said, “Beneath the rootless tree, vainly display an empty name.” Asked, “The Master personally raised the single phrase of Shiyun; what of Changqing’s affair this morning?” The Master said, “In every household, Avalokitesvara.” Asked, “What is the realm of Shiyun?” The Master said, “A single jar of clear water is set beneath the window;

right there, one has passed many autumns making a livelihood.” Asked, “What is the realm of Changqing?” The Master said, “Inside the house, the old monk’s head is white.” Asked, “If the two realms return to the same source, their principles must still differ.” The Master said, “It is precisely there that people give rise to doubt.” Asked, “The ancient ravine flows cold—who is able to reach it?” The Master said, “Dry.” Asked, “Then one has arrived.” The Master said, “How deep is it?”

24. Chan Master Qinghai of Fengguo, Xiangzhou.

A monk asked, “The emerald bamboos, green and luxuriant, are all true suchness. What is true suchness?” The Master said, “Turn a tile into gold; though the guest hears from above, he sees no form.” Asked, “Then I bow in thanks and depart.” The Master said, “The deluded thoughts of ancient times still remain today.” Asked, “According to an ancient’s saying, ‘Upon seeing the moon, cease looking at the pointing finger; return home and abandon questions and presentations.’ What is the home?” The Master said, “Try presenting the critical phrase.” Asked, “If one lets it pass, one speaks of the west while on the eastern road; if one does not let it pass, what should one say?” The Master said, “Two years share a single spring.”

25. Preceptor Ciguang of Zhaozhou.

A monk asked, “The teaching ‘Mind itself is Buddha’ does not adhere to traces. Before any traces appear, how is one instructed?” The Master said, “Why set east and west in place and then concern yourself with north and south?” Asked, “If so, this student cannot fathom it.” The Master said, “A dragon’s head with a snake’s tail.”

26. Chan Master Shimi of Bao’an, Tanzhou.

A monk asked, “What is it like when a mustard seed is cast onto the point of a needle?” The Master said, “Where does it fall?” Asked, “What is it like when one does not violate the sharp point of words?” The Master said, “Tiantai and Nanyue.” Asked, “What is it like at that moment?” The Master said, “Jiangxi and Hunan.”

– Dharma heirs of Master Yan of Ruiyan, Taizhou.

1. Preceptor Huanglong of Nanyue.

The King of Chu, of the Ma clan, invited the Master to reside at Jinlun. A monk asked, “What is Jinlun’s first phrase?” The Master said, “A dull-witted old man.” Asked, “What is Jinlun’s single arrow?” The Master said, “It has passed by.” Asked, “What is the Patriarchal lamp?” The Master said, “The eight winds blow, yet it is not extinguished.” Asked, “Then darkness does not arise.” The Master said, “In broad daylight there are no idle people.”

2. Chan Master Shenlu of Wenling Cloister at Ruifeng, Wenzhou.

The Master was a native of Fuqing, Fuzhou. He left home at Tianzhu Monastery in his native district, attained the Dharma under Ruiyan, and served for a long time as his attendant. Later, the Master came and opened the mountain, establishing a cloister to which fellow practitioners came for refuge. The Master composed a verse:

In a secluded place, alone, my thoughts sink deep;
Who believes a stringless instrument gives forth a wondrous sound?
All day long in the Dharma hall I sit in silence,
Yet no one comes to ask about the mind from ancient times to now.

At that time, Senior Monk Pengyan referred to the preceding verse and asked, “What is the mind from ancient times to now?” The Master called, “Pengyan!” Yan replied, “Yes?” The Master said, “Pour tea for this old monk.” Through this, Yan entered into realization through faith. In the first year of the Taiping Xingguo era, the Master passed away at the age of 105.

– Dharma heirs of Chan Master Xuan of Quanyan, Huaizhou.

1. Chan Master Huiji of Mount Huanglong, Ezhou.

The Master was a native of Qinghe, and his family name was Zhang. During the Tianyou era of the Tang dynasty, the Master traveled in his teaching activity and arrived at this mountain. The military governor provided funds to establish a Dharma hall and petitioned the emperor, who bestowed upon the Master a purple robe and the title Great Master Chaohui, so that he might greatly expand the Dharma assembly.

A monk asked, “I do not ask about matters concerning the Buddhas and Patriarchs. What is the ordinary matter?” The Master said, “I have been on this mountain for fifteen years.” Asked, “What is the Preceptor’s family style?” The Master said, “A bottomless crystal alms bowl.” Asked, “What is the sovereign’s sword?” The Master said, “It does not harm the myriad beings.” Asked, “What is the one who carries it like?” The Master said, “Blood stains Brahma Heaven.” Asked, “It is best not to harm the myriad beings.” The Master immediately struck him.

Asked, “While the Buddha still remained in the world, he expounded the Dharma for sentient beings. After the Buddha-Dharma has entered extinction, is there anyone who expounds the Dharma?” The Master said, “I am ashamed before the Buddha.” Asked, “A hair swallowing the great ocean and a mustard seed containing Mount Sumeru are not this student’s fundamental matter. What, then, is this student’s fundamental matter?” The Master said, “Place the sealed letter in a tray and display it in the marketplace.” Asked, “This is urgent;

please, Master, convey the message.” The Master said, “Fire burns the trousers of one wearing incense.” Asked, “What is a person of great doubt?” The Master said, “Sitting together in a tray, the bowl falls.” Asked, “What is it like when the wind is still and the waves are calm?” The Master said, “Atop a hundred-foot pole, five measures hang down.” When the Master was about to pass away, a monk asked, “A hundred years from now, who will carry away the robe and bowl?” The Master said, “Let anyone carry them away.” Asked, “What about the matter within?” The Master said, “Only after weaving the thread will you know.” Asked, “Who will attain it?” The Master said, “Wait until the sea is calm and thunder sounds; then I shall tell you.” Having spoken, he entered nirvana.

2. Preceptor Baigu of the Eastern Capital of Luoyang.

A monk asked, “What is it like when the rain of Dharma universally permeates?” The Master said, “There is
Daoxuan, a celestial being, who does not drink from the phoenix pond.” He asked, “What is the matter of the nine ten-day periods of confinement
during the three months?” The Master said, “It does not fall within the hunter’s mechanism.”
3. Venerable Helong of Chizhou.
A monk asked, “How do the patriarchs transmit mind to one another?” The Master said, “I admonish you yet three times.” He asked, “What is the essential purport of measuring according to the capacity?” The Master said, “Can it come
toward the ācārya’s mouth?” He asked, “Regarding the most essential point, I ask the Master to receive me once.” The Master
said, “It is indeed most essential.”
4. The Second-Generation Venerable Xuanquan of Huaizhou.
A monk asked, “When words and principle are exhausted, what then?” The Master said, “If one does not enter the principle,
how could they be exhausted together?” He asked, “How can the mysterious pearl of wondrous existence be obtained?” The Master said,
“It is not like a mani jewel severing exquisite forms; how could the blue-eyed man of Hu
see it?” He asked, “When one has a mouth but cannot speak, what then?” The Master said, “Three inches
cannot equal the sound of a drum; a mute who knows how to speak sings a wooden song.”
5. Chan Master Xuanmi at Miaosheng in Lu Prefecture.
A monk asked, “When the four mountains close in upon one another, what then?” The Master said, “The red heavens
cast no shadow; the dark earth knows no intimate.” He asked, “This student does not understand.” The Master
said, “Once the crane has flown beyond the various mountains, how could it return?” He asked, “When two dragons contend for the pearl,
what then?” The Master said, “The strongman, without intention, offers it; upon exerting himself, the radiance sinks.” He asked, “A single song
from the Western Quarter is sung by a thousand people; beneath the moon, when lamps are kindled, whose is brightest?” The Master said,
“No sound can match its harmony; how could brightness and darkness contain it?”

– Dharma-successor disciples of Chan Master Daoxian of Luoshan in Fuzhou.

1. Chan Master Ensi of the Daming Cloister, Hongzhou.
The Master was a native of Xinqian in Yuzhang, and his family name was Yang. On the night of his birth,
a wondrous light filled the house. At the age of seven, he relied upon Chan Master Daojian
of the Shitou Cloister in his native district and left home. At the age of twenty, he received the Complete Precepts from Vinaya Master Zhicheng
at Kaiyuan Monastery. The Master traveled to study with various honored teachers and eventually came
to Luoshan. Dharma Jewel Great Master instructed him in the essential teaching of the lion within
the cave and emerging from the cave, whereupon, after several years, he awakened. The Master then returned
to the region south of the Yangtze. Li Mengjun, magistrate of Longquan County, invited him to reside
at the Daoling of the Ten Virtues, where he first expounded the essential purport of the school. The Master ascended the Dharma hall and instructed the assembly,
saying, “Is there anyone who can fly through the air and emerge here?” No one in the assembly
came forward. The Master then spoke this verse:
Precisely when flying through the air,
You must blink the eye above your brows.
Manifest from right here;
Do not wait until your head is white.
A monk asked, “What is the bridge of the Ten Virtues?” The Master said, “Perilous.” He asked,
“What of the person crossing the bridge?” The Master said, “Mourning.” He asked, “When Venerable Zifu
passed away, where did he go?” The Master said, “The straw sandals have worn out.” He asked, “What is
the single saying of Huangmei?” The Master said, “Right now it arises darkly.” He asked, “What is penetrating
what must be so in the world?” The Master said, “The roads of the nine rivers are cut off.” He asked, “How should a beginner and later student
study?” The Master said, “With his head supporting heaven.” He asked, “What is it ultimately?” The Master said, “With his feet
treading the earth.” He asked, “What is the sword of the Dharma King?” The Master said, “Exposed.” He asked, “Does it
also kill people?” The Master said, “What for?” He asked, “What is the Longquan
sword?” The Master said, “It does not leave its sheath.” He asked, “Please let it come out.” The Master said, “How could its station be lost?” He asked, “When the realm is peaceful, why does the pearl not appear?” The Master said, “Where has it
fallen?” At the beginning of the Guangshun era of the Later Zhou (the year Xinhai), the Li clan of Jinling heard
of the Master’s virtuous reputation and invited him to reside at Longguang Chan Cloister, granting him the title Chan Master Jueji.
In the second year of Jianlong (the year Xinyou), following the Li clan of Jiangnan, he went
to Hongjing and resided at the Daming retreat, where he broadly expounded the mysterious purport. In the tenth month
of that year, the Master became ill. On the seventeenth day, he shaved his head, bathed, then ascended the Dharma hall to bid
farewell to the assembly, and passed away while seated. On the sixth day of the second month of the following year, his remains were taken back and buried
in Jishui County of Jizhou, in accordance with his last testament. The Master lived to the age of seventy-six and had
a Dharma age of fifty-six. His posthumous title was Chan Master Xuanji, and his stupa was named Constant Quiescence.
2. Chan Master Deqian of Mingzhao in Wuzhou.
The Master received Luoshan’s seal of confirmation. Without being confined to a single corner, he propagated
the mysterious purport. All the eminent elders acknowledged the Master’s keen intelligence from the outset, while later students all stood in awe
of his sharpness. At the great hall of Zhaoqing in Quanzhou, the Master pointed to a mural on the wall
and asked a monk, “What deity is this?” The monk replied, “A Dharma-protecting celestial deity.”
The Master asked, “During the calamity of Emperor Wuzong of the Tang dynasty’s suppression of Buddhism, where did it go and dwell?” The monk
could not answer. The Master then had the monk go ask Attendant Yan. Yan said, “In what kalpa
did you encounter this calamity and come here?” The monk repeated those very words to the Master.
The Master said, “Even if Senior Yan later gathers an assembly of a thousand, of what use will he be?”
The monk then bowed and privately requested instruction. The Master said, “Where are you going?” Qing Balu
raised Yangshan’s dialogue about planting and harvesting and asked the Master, “Did the ancient one’s meaning lie in folding his arms,
or in leaning upon the hoe?” The Master called, “Senior Qing!” Qing responded, “Yes!” The Master asked,
“Have you ever dreamed of seeing Yangshan?” Qing said, “There is no need to say more; I only ask the Senior to deliberate upon it.”
The Master said, “If deliberation is needed, there are fifteen hundred people in the hall,
and an old master among them.” The Master went to Shuangyan. When Elder Shuangyan saw the Master’s bearing,
he said, “I have one question for the ācārya. If you can answer it, I shall leave this cloister;
if you cannot, I shall not leave. The Diamond Sutra says, ‘All Buddhas and the Dharma of all Buddhas
arise from this sutra.’ Now I ask: who spoke this sutra?” The Master
said, “When speaking and not speaking occur simultaneously, which side do you grasp? Yet you, Venerable,
have definitively called it a sutra—what is this?” Shuangyan could not answer. The Master cited the sutra,
saying, “‘All sages and saints are distinguished by means of the unconditioned Dharma.’ Now, is distinction
a fault or not a fault? If it is a fault, then all sages and saints are at fault;
if it is not a fault, why call it distinction?” Shuangyan likewise said nothing. The Master
said, “That is Xuefeng’s Way.” The Master served as head seat at Zhizhe Monastery
in Wuzhou. Ordinarily, the Master would not accept pure water.
The monk serving as prior asked, “Why do you not know that pure water has been touched, and so refuse to accept it?” The Master
stepped down from his seat, raised the water flask, and said, “This is pure.” The prior said nothing.
The Master then smashed the flask. From that time onward, the Master’s reputation spread even farther. The assembly invited
the Master to Mingzhao Mountain to expound the Dharma. Chan companions arrived from the four quarters in ever greater numbers,
and many more buildings were added. The Master addressed the assembly, saying, “I hope to encounter one beneath the mountainside;
unless he runs swiftly, he will be difficult to meet. If there is one who shares birth and death with me, why hesitate
to speak out?” A monk asked, “What is it like before the lion has emerged from the cave?”
The Master said, “Even Yao could not catch it.” He asked, “What of after it has emerged from the cave?” The Master
said, “For ten thousand miles, it grows ever more tangled.” He asked, “What is it like when it wants to emerge yet does not emerge from the cave?” The Master said, “Perilous.” He asked, “What is the matter beyond?” The Master said,
“Blink your eyes.” He asked, “What is the single saying that penetrates beyond the Dharma body?” The Master
said, “Change your body beyond the Northern Dipper.” He asked, “How should one direct oneself throughout the twelve periods of the day?”
The Master said, “Cast the vajra upon the ground.” He asked, “What matter did Manjusri and Vimalakirti
discuss?” The Master said, “Where have the gauze kerchief and silk cap been cast?” He asked, “What is
the Venerable’s family style?” The Master said, “One who bites and holds fast is a fine hand.” He asked, “Who can turn
toward a smokeless fire?” The Master said, “One who does not begrudge his eyebrows.” He asked, “Can the Venerable
turn toward it?” The Master said, “Tell me, how many eyebrows do I have?” The Master
saw a monk who had just arrived. As soon as the monk ascended the Dharma hall, the Master picked up his fly-whisk and threw
it down. The monk immediately withdrew with respectful salutations. The Master said, “An adept! An adept!” He asked,
“What is it like when the whole body bears a sword?” The Master said, “If you suddenly encounter it at that very moment, what will you do?”
The monk could not answer. The Master asked, “Venerable Guotai Tao”

He said: “The ancients said that Juzhi merely recited three lines of a dharani and was thereby said to surpass everyone. How did he grasp those three lines of dharani and thereby come to be called one who surpassed everyone?” Guotai raised one finger upright. The Master said: “Had it not been for today, how would I have known the traveler from Guazhou?”

The Master had a Dharma brother in the monastery who suffered from an itching illness. He sent a letter asking: “I have a grave illness and am now in unbearable pain, with nowhere to put it. Is there anyone who can save me?” The Master replied in a letter: “At the head of the gate, this vajra arrow passes straight through to the other side.”

A monk who had once attended the Master’s Dharma assembly took his leave and went away to live in a hermitage. One year later, he came to pay homage to the Master and said: “The ancients said that if people have not met for three days, one should not regard them as they were before.” The Master opened his robe at the chest and asked: “Tell me, how many hairs do I have covering my face?” The monk could not answer. The Master then asked him: “When did you leave the hermitage?” He replied: “This morning.” The Master said: “You have come here and broken the leg of the tripod; to whom shall it be entrusted?” Again the monk could not answer. The Master shouted and drove him out.

A monk asked: “The Master once said, ‘On the summit of Mingzhao Xing, I transmit the mind of the ancient Buddhas.’ What is the summit of Mingzhao?”

The Master said: “Change your eyes and go.”

He asked: “What is the mind of the ancient Buddhas?”

The Master said: “Are you again in urgent haste and short of breath?”

He asked: “This student has grasped the clouds and rowed across the waves to come and request the Master to open his bowl.”

The Master said: “I will smash your head to pieces.”

He asked: “There is still need for a sendava.”

The Master struck him with his staff and drove him out.

The Master also had a verse with which he instructed the assembly:

Mingzhao gives one beat, but few can harmonize;
This is the true lineage, the wondrous function beyond all functions.
In the blink of a flint’s spark, where has it gone?
Those born in the imperial court, sons of the phoenix, should all know.

The Master dwelt on Mount Mingzhao for forty years, and his sayings spread widely in every direction.

When the Master was about to pass away, he ascended the Dharma hall, gave his final instructions, and bade farewell to the assembly. That night, he stretched out his legs and asked the attendant: “Long ago, when the Tathagata Shakyamuni Buddha stretched out both legs, he emitted light of a hundred precious hues. Tell me, how much light do I emit now?” The attendant said: “In ancient times, the crane grove; today, the Venerable.” The Master brushed his eyebrows with his hand and said: “Have you not failed me?”

The Master then recited this verse:

Suddenly the blade amid the dust displays its full majesty;
All of you must guard and preserve it well.
Within the fire, the iron ox gives birth to a calf;
When the moment comes, who will clearly know my function?

After reciting the verse, he sat serenely and passed away. His stupa monastery still remains today.

3. Chan Master Fan of Huaguang in Hengzhou.

A monk asked: “When the numinous terrace is not established, is there still a place from which to emerge?”

The Master said: “There is.”

He asked: “What is the place from which to emerge?”

The Master said: “Emerge.”

He asked: “What is the meaning of the coming from the Western Land?”

The Master said: “The Way.”

He asked: “What is the great meaning of the Buddha-Dharma?”

The Master said: “Words are the test.”

He asked: “What was it like before Niutou met the Fourth Patriarch?”

The Master said: “Free and at ease.”

He asked: “What was it like after he had met him?”

The Master said: “Free and at ease.”

He asked: “What is the central matter of the Buddha-Dharma?”

The Master said: “Completely finished.”

4. Chan Master Shaoyou of Luoshan in Fuzhou.

The Master ascended the Dharma hall, and several monks vied with one another to step forward and ask questions. The Master said: “All of you, come forward and ask at once; wait, and this old monk will answer you all at once.” A monk then asked: “We students will all ask at once; we request the Master to answer us all at once.”

The Master said: “Very well.”

He asked: “This student has just entered the forest monastery. Regarding the Patriarch’s meaning, I ask the Master to point directly to it.”

The Master said: “Good.”

5. Chan Master Hui of Western Sichuan.

At first, the Master went to consult Luoshan. Luoshan asked: “Where have you come from?”

The Master said: “From afar, I have left Western Shu; from nearby, I have left Kaiyuan. What about the matter of the present moment?”

Luoshan bowed and said: “Go drink tea.”

The Master remained silent for a long time without saying anything. Luoshan said: “The autumn season has only just grown warm.”

The next day, Luoshan ascended the Dharma hall. The Master stepped forward and asked: “If the gateway were suddenly broken open, who is the person beneath the eaves?”

Luoshan shouted. The Master remained silent for a long time. Luoshan said: “Your hair and feathers are not yet fully grown. Go away again.” The Master then gathered up his robe, and after a long while received confirmation.

Later, the Master met Shengguang in Taizhou. Guang was sitting on a rope bed. The Master entered directly, folded his arms, and stood beside him. Guang asked: “Where have you come from?”

The Master said: “I am still waiting for you to answer the question.” He immediately struck down. Guang seized the staff and threw down his fly whisk. In front of the Dharma hall, when he saw the Master, he raised the fly whisk and asked: “Acharya, what do you call this?”

The Master said: “You dare to die from shortness of breath.”

Guang lowered his head and returned to the abbot’s quarters.

6. Venerable Lingyan of Baiyun in Jianzhou.

The Master ascended the Dharma hall and instructed the assembly: “Who says that Mr. Qianwang, at the gate, offers condolences to the chief mourner? Take care.”

A monk asked: “When one’s own matter is not yet clear, what may be taken as verification?”

The Master said: “A wooden mirror reflects the plain countenance.”

He asked: “What is it like after it has been verified?”

The Master said: “It does not contend over much.”

He asked: “The four assemblies of Santai have invited the Master to come and illuminate the Dharma. Now that you are before us, we request the Master to say one thing.”

The Master said: “If speech is required, it is not difficult.”

He asked: “Then we immediately request the Master to speak. Before the matter that ought to be done, we ask the Master for one saying.”

The Master said:

The night is still, the water clear, yet the fish do not bite;
The boat returns fully laden, breathless beneath the bright moon.

7. Chan Master Changzhen Yicheng of Tianzhu in Qianzhou.

Previously, the Master consulted Luoshan and moored his boat there for several years. Later, when Luoshan fell ill, the Master asked: “After a hundred years, if someone suddenly asks about the Venerable, what shall I use to instruct him?” Luoshan simply let his body sink into a reclining posture. At this, the Master immediately accorded with it and awakened.

A monk asked: “What is the great meaning of the Buddha-Dharma?”

The Master said: “Heat and cold urge each other on.”

He asked: “In obedience to the command of the sagely emperor, the great assembly has come to illuminate the Dharma. We request the Master to present it.”

The Master said: “Receive it, receive it.”

He asked: “Then devas and humans have something upon which to rely?”

The Master said: “What are you doing?”

8. Chan Master Zhenji Weikuang of Qingping in Jizhou.

The Master ascended the Dharma hall and said: “Without stirring the spirit, there is already the notion of victory and defeat. What more could arise?” At that time, a monk stepped forward and bowed.

The Master said: “This is not the conduct of a renunciant.”

The monk asked: “What is the first phrase?”

The Master said: “If you need a head, take it away.”

He asked: “What is the sword that gives life to people?”

The Master said: “Do you understand?”

He asked: “What is the blade that kills people?”

The Master immediately shouted.

He asked: “What is a lion cub?”

The Master said: “At the tip of a hair, it arrays the universe.”

9. Venerable Yizhao of Jinzhu in Wuzhou.

A monk asked: “What is the Venerable’s household style?”

The Master said: “Open the gate and sustain life.”

The monk asked: “What if robbers suddenly arrive?”

The Master said: “Exactly so.”

A monk newly arrived to consult him. The Master lifted the curtain and made a gesture of removing his hat. The monk was about to draw near.

The Master said: “You deceive people to death.”

On account of this event, the Master composed a verse:

When horns grow on a tiger’s head, people find it hard to deal with;
A flint’s spark and flash of lightning must be closely concealed—or secretly transmitted.
Even with many valiant warriors, it is exceedingly difficult;
In the vast obscurity, who can discern right from wrong?

10. Venerable Gushan of Tanzhou.

A monk asked: “Concerning the essential point of awakening, I ask the Master for one word.”

The Master stood up and walked away.

He asked: “What was it like when the antelope hung by its horns?”

The Master said: “Where will you seek it?”

He asked: “What is it like after it has borne horns?”

The Master told him: “Run along.”

11. Chan Master Songsheng of Mount Daowu in Liuyang, Hunan.

The Master previously resided at Longhu in Gao’an. A monk asked: “What is the matter of visiting and inquiring?”

The Master said: “Go to the country of Silla.”

He asked: “What is Longhui’s household style?”

The Master said: “Unrestrained in every direction, shooting straight.”

He asked: “What is the numinous source?”

The Master said: “Why indulge in suspicion and doubt?”

He asked: “What is it like when one draws near?”

The Master said: “Like a person drinking water.”

He asked: “This poor and humble man has come to the Master and asks the Master for aid.”

The Master said: “Could it be that I have wronged you?”

He asked: “How can this be known?”

The Master said: “A great many people have seen it.”

12. Chan Master Yiren of Luoshan in Fuzhou.

The Master ascended the Dharma hall and instructed the assembly: “If you are guests beneath the gate of a lineage master, you will certainly not find Luoshan strange. Take care.”

A monk asked: “The ancients said, ‘Since I recognized the road to Caoxi, I no longer ask...’ What is the road to Luoshan?”

The Master opened both hands wide.

The monk said: “Then when one road is opened, all other roads are likewise.”

The Master asked: “Which roads?”

The monk stepped forward and stood there.

The Master said: “The numinous crane is beyond the misty heavens; the foolish bird does not leave its nest.”

He asked: “The teachings say: ‘The essential Dharma’”

The myriad phenomena of the body are all quiescent; according to the functioning of wisdom, the myriad phenomena all arise. “What does it mean that the myriad phenomena are all quiescent?” The Master said, “What is there?” He asked, “What does it mean that the myriad phenomena all arise?” The Master said, “The rope bed and the chair.”

13. The Venerable Lingyan of Quanzhou.

A monk asked, “What is the treasure within the Way?” The Master said, “The earth inclines toward the southeast; heaven rises high in the northwest.” The monk said, “This student does not understand.” The Master said, “Before the slanting rays of sunset, the pivotal function changes.”

The Master composed a verse on Shigong’s receiving Sanping:

14. The Venerable of Kuangshan in Jizhou.

The Master had a verse with which he instructed his students:

The road to Kuangshan, the road to Kuangshan—
Range upon range, steep and lofty, difficult for people to climb.
Those who journey there intend to deliberate beyond a thousand mountains;
One lucid phrase surpasses the Buddhas and Patriarchs.

He also composed a Verse on the White Ox:

I have an ancient herd of genuine white oxen;
Father and son, hidden away—how many autumns have passed?
Leaving the gate, they penetrate to the summit of the solitary peak;
Returning, they briefly cross Tiger Stream.

15. Chan Master Zhongman of Xingsheng in Fuzhou.

The Master ascended the Dharma hall and instructed the assembly: “To entrust the matter face-to-face without awaiting written or spoken words, and to reveal the pivotal function eye-to-eye—such a one is called a superior adept who investigates the Mystery. If you can be thus, the tradition of the school will thereby never collapse.”

A monk asked, “What is the phrase by which the tradition of the school never collapses?” The Master said, “This old monk does not acknowledge it.”

He asked, “In ancient times, within the assembly on Vulture Peak; today, beneath the radiance of Xingsheng—how does the Venerable personally transmit it and expound it?” The Master said, “You are short by one question.”

16. Chan Master Qingjin of Baoying in Tanzhou.

A monk asked, “What is the true mark?” The Master said, “You have lost it.”

He asked, “The ultimate principle is without words; how can news of it be conveyed?” The Master said, “A thousand differences and ten thousand distinctions.”

He asked, “Please, Master, reveal the place where one gains strength.” The Master said, “Old Wu has fallen prostrate!”

– Dharma heirs of Chan Master Zhiyuan of Mount Baizhao in Anzhou.

1. Great Master Hongji Zhihong of Mount Dalong in Langzhou.

A monk asked, “What is the Buddha?” The Master said, “That is precisely you.”

He asked, “How should this be understood?” The Master said, “Are you again envious of a handleless bowl?”

He asked, “What is the subtle and wondrous?” The Master said, “The wind carries the sound of water beside the pillow; the moon shifts the mountain’s shadow beside the bed.”

He asked, “What is the utmost limit?” The Master said, “The hazy moon of the three months of spring is not equal to the brightness of the ninth month of autumn.”

2. Chan Master Xing’ai of Mount Baima in Xiangzhou.

A monk asked, “What is the pure Dharma body?” The Master said, “A frog sitting at the bottom of a well swallows the moon.”

He asked, “What is Baima’s true eye?” The Master said, “Turn south and look at the northern end.”

3. Chan Master Xingchong of Mount Yang in Chengzhou (first generation).

A monk asked, “What is the inexhaustible treasury?” The Master remained silent for a long while. The monk could not respond. The Master said, “Come forward.” Just as the monk drew near, the Master said, “Go! Go!”

4. Chan Master Huaichu of the Zhugan Cloister on Mount Baizhao in Anzhou, second generation.

A monk asked, “What does it mean that phrase after phrase must form a mysterious road?” The Master said, “Follow the road directly to Hunan.”

He asked, “What is a lion cub?” The Master said, “Deshan succeeds Longtan.”

He asked, “What is the Venerable’s single phrase for the sake of others?” The Master said, “There is no enmity between you and me; the single phrase has always been within it.”

He asked, “I do not yet know where it is.” The Master said, “Old dullard!”

5. Chan Master Qingjiao of Mount Fourth Patriarch in Qizhou.

The Master was a native of Fuzhou, and his family name was Wang. Previously, he resided on Mount Dayang in Chengzhou as its second-generation master. A monk asked, “Whose family’s song does the Master sing, and whose school’s tradition does he continue?” The Master said, “Beside the steps of Shiyan, auspicious clouds coil; before the summit of Baoshou, the thunder of Dharma resounds.”

The Master next resided at the Hui Ri Cloister in Anzhou. Later, he moved to Mount Fourth Patriarch in Danzhou, becoming its first-generation master. At the age of seventy he had a verse that said:

My age is already eighty-eight;
My head is filled with white hair
(my whole head is covered with white hair).
Solemn and upright, I preside over two mountains;
Baizhao continues the essential teaching of the school.
Day after day, I tell my children and grandchildren:
Do not allow it to be severed or lost.

On the twenty-third day of the eighth month in the fourth year of Chunhua (the Guisi year), the Master entered quiescence at the age of eighty-eight.

6. Chan Master Zhitao of Mount Sanjiao in Qizhou (third generation).

A monk asked, “The teachings are exceedingly numerous, yet the school returns to a single path. How is the Venerable able to say that there are many wanderers (many kinds of roaming everywhere)?” The Master said, “Because you are a wanderer.”

He asked, “I request the Venerable to be at once ancient and present.” The Master raised the Chan seat with his hand.

7. Chan Master Shipu of Xingjiao in Jinzhou.

A monk asked, “I will not ask about the true expositions that fill the Dragon Palace and pervade the Ocean Treasury. What is the Dharma separately transmitted outside the teachings?” The Master said, “Within the eyes, within the ears, within the nose.”

He asked, “Is this alone it?” The Master said, “What is it?” The monk shouted. The Master also shouted.

The Master asked, “From where have you recently departed to come here?” The monk replied, “Xiazhai.” The Master asked, “Did you encounter footpads?” The monk said, “I caught one today.” The Master said, “I spare you thirty blows.”

8. Chan Master Zhenjian of Mount Sanjiao in Danzhou (fourth generation).

A monk asked, “Whose family’s song does the Master sing, and whose school’s tradition does he continue?” The Master said, “When the true command is suddenly put into effect, you are again seen beneath the household steps.”

– Dharma heirs of the former Venerable Tenghe of Tanzhou.

1. The Venerable of Yaoshan in Fengzhou (seventh generation).

The Master ascended the Dharma hall and told the assembly: “Bodhisattvas who study prajna do not fear gain or loss. If there is a matter, step forward.”

At that time a monk asked, “The ancestral wisdom of Yaoshan—I request the Master to speak of it.” The Master said, “Ten thousand pivotal workings cannot discern it.”

He asked, “Why can ten thousand pivotal workings not discern it?” The Master said, “The bank and the ravine differ according to conditions.”

He asked, “What is Yaoshan’s family style?” The Master said, “The fallen leaves are not as they were in former times.”

He asked, “What is it like when the thunder of Dharma roars?” The Master said, “The universe has never been shaken.”

He asked, “Why has it never been shaken?” The Master said, “Throughout the Saha world, it has never roared.”

He asked, “What is the matter that does not roar?” The Master said, “No one in the entire country knows.”

– Dharma heirs of the Venerable Jing of Mount Yungai in Tanzhou.

1. Chan Master Zang of Nantai Monastery on Mount Heng.

A monk asked, “I have come from afar to the Master; I request the Master to receive me once.” The Master said, “There is no barrier of a gate.”

He asked, “What is the scenery of Nantai?” The Master said, “When the whisk sweeps, the pines and rocks are unstained; beneath the lofty summit, nothing in substance can compare.”

He asked, “What is the person within the scenery?” The Master said, “Before the mountain cavern, wild fruit is planted to receive passing travelers.”

He said, “Then this is giving thanks for the offering.” The Master said, “What gives rise to flavor?”

He asked, “What is the Dharma hall?” The Master said, “The blue vault of space.”

He asked, “What is it like when one gives no thought to any conditions?” The Master remained silent for a long while.

2. Chan Master Shi of Shuisong in Tanzhou.

A monk asked, “What is the Way?” The Master said, “Within it there is neither red nor black.”

He asked, “What is Chan?” The Master said, “It is not joined to the white clouds.”

The Master asked the monk, “Why have you come?” He replied, “I have come to draw near.” The Master said, “Let the white clouds contend upon the mountain peak as they will; how could the clear heavens fail to open and reveal themselves?”

3. Chan Master Zhengjue of Mount Yungai in Tanzhou.

A monk asked, “What is the Venerable’s family style?” The Master said, “The four seas have never communicated.”

He asked, “What is a single mote of dust containing the entire Dharma realm?” The Master said, “Throughout one’s life, the body is never complete.”

He asked, “What is the nine times distinguished within a single instant?” The Master said, “Luxuriantly flourishing, yet displaying no colors.”

He asked, “What is the meaning within the school?” The Master said, “For ten thousand miles, the foreign monk does not enter the great waves.”

– Dharma heirs of Chan Master Huaiyun of Guizong on Mount Lu.

1. Chan Master Hongzhang of Guizong Monastery (fourth generation).

A monk asked, “What is it like when this student has doubts?” The Master said, “The doubt has been coming for a long time—quickly!”

He asked, “What is it like when a small boat crosses the great sea?” The Master said, “It falls a little short.”

He asked, “How can one cross over?” The Master said, “One cannot get across.”

He asked, “What is it like when a withered tree blossoms?” The Master said, “Bring one flower here.”

Question: What is it like when, amid confusion, one seeks but cannot find it? The Master said: What is it?

– Dharma successor of Chan Master Zhang of Jishan, Chizhou.

1. Chan Master Daoqian of Mount Shuangquan, Suizhou.

A monk asked: What is it like before the great bell is struck? The Master said: All sound and report are cut off. He asked: What is it like after it has been struck? The Master said: All sound and report are cut off. He asked: What is a person who abides in the Way like? The Master said: Without any other thought. He asked: What is the rare event? The Master said: A white lotus opens toward the middle of the sky. Later, the Master passed away at Fayun Cloister in Anzhou.

– Dharma successors of Chan Master Huaiyue of Yunju in Hongzhou, fourth generation.

1. Chan Master Lingchong of Linghua Cloister, Yangzhou (first generation).

The Master was a native of Sucong in Shuzhou. He left home at the age of seven and received the full precepts at twenty. His affinity accorded with the venerable Huaiyue of Yunju. The Master first expounded the Dharma at Ehu in Xinzhou. Zhou Ben, the military governor of Luzhou, established a monastery at the southwestern corner of Weiyang and invited the Master to reside there. A monk asked: What is the single move that rivals a kingdom? The Master said: Ah, bring it here! He asked: What is it like when a single staff-blow shatters empty space? The Master said: Take hold of a fragment and bring it here.

2. Chan Master Zhongyan of Yaoshan, Lizhou (eighth generation).

A monk asked: The teaching says, “The Buddhas emit light to help reveal the meaning of true reality.” I do not ask about the light; what does it mean to help reveal the meaning of true reality? The Master said: Do you understand? The monk replied: Is it different? The Master said: What is that? He asked: Whose household’s song does the Master sing, and whose lineage does he perpetuate? The Master said: The moon rises above the peak amid the clouds; a divine wind passes over the stream and through the cavern.

3. Venerable Longquan of Xinzhou.

A monk asked: What is the meaning of the Patriarch’s coming from India? The Master said: It does not lie within the venerable monk’s sphere. He asked: What is it like when this student wishes to leap from a peak ten thousand fathoms high? The Master said: Strike him dead.

– Dharma successor of Chan Master Daoyan of Dongshan, Junzhou.

1. Chan Master Ke of Shanglan Cloister, Junzhou.

Earlier, while traveling in search of the Dharma, the Master asked Xuefeng: What is the meaning of Xuefeng? Xuefeng struck the Master on the head with his staff. The Master cried out: Yes! Xuefeng laughed loudly. Later, the Master inherited Dongshan’s seal of realization and resided at Shanglan. A monk asked: What is Shanglan’s sword without a point? The Master said: There is none. The monk asked: Why is there none? The Master said: The venerable monks in all quarters have one.

– Dharma successors of Chan Master Chuzhen of Mount Lumen, Xiangzhou.

1. Venerable Chongzhen of Yizhou.

A monk asked: What is Chan? The Master said: In the clear pool, the jade hare is caught. He asked: What are the marks of a Great Man? The Master said: The local earth god’s three gates molded from clay.

2. Venerable Tan, the second-generation Master Zhixing of Mount Lumen, Xiangzhou.

A monk asked: What is the ground of the principle of ultimate reality? The Master said: Jambudvipa in the south and Uttarakuru in the north. He asked: Then is this the affair of a single household? The Master said: Mount Sumeru lies between them. A monk said: I have come from afar to ask the Master for one reception. The Master asked: Where have you come from? He replied: From north of the Yangtze. The Master said: Settle down in the southern hall. He asked: What is the pure Dharma body? The Master said: The years of the Dog and the Boar.

3. Great Master Wukong Zhijing of Guyin, Xiangzhou.

A monk asked: Where does the Venerable turn his body? The Master said: Lying beneath the meditation platform. He asked: What is the Way? The Master said: Beneath the gate of Fenglin. He said: This student does not understand. The Master said: Go straight to Jingnan. He asked: What is the road of direct return? The Master said: Do not use that. He asked: Will you still allow this student to reach it? The Master said: Where could anything cling to you? He asked: How is the assembly on Vulture Peak different from the present day? The Master said: It is no different from today. He replied: How is the matter no different? The Master said: The Tathagata secretly pointed it out; Kasyapa did not transmit it.

4. Chan Master Xingren of Buddha-Hand Cliff on Mount Lu.

The Master was a native of Yanmen; his family name is unknown. In his early years he pursued Confucian learning, but one day he left the secular life and became a monastic. Aspiring to seek the ultimate truth, he traveled in search of the Dharma.

The Master first encountered Chan Master Zhen on Mount Lumen in Xiangyang. The Way of master and disciple was in profound accord. The Master went to the region of the Yangtze and Huai Rivers and climbed Mount Denglu.

On the northern side of the mountain stood a peak shaped like five fingers, beneath which was a rocky cave more than three fathoms deep. The Master settled there and consequently became known as the Venerable of Buddha-Hand Mountain. The Master ordained no disciples, but a monk living in a nearby hermitage attended and made offerings to him.

Spotted deer and beautiful birds often gathered around him.

The ruler of the Jiangnan kingdom, of the Li clan, held the Master in the highest esteem and sent envoys three times to invite him, but the Master did not go. When the ruler then pressed his invitation resolutely, the Master went to reside at Xian Monastery and expounded the Dharma. Before a month had passed, however, the Master returned to his former mountain. A monk asked: What is it to manifest a physical body in response to beings? The Master raised one finger.

One day, when the Master was slightly ill, he told the attending monk: At noon I shall depart. As the attendant was about to speak, the Master descended from his meditation couch, walked several steps, then sat down and passed away. A pine tree on the summit also withered that very day. The Master was more than seventy years old. The ruler ordered an artist to paint the Master’s portrait, provided abundant fragrant firewood for the cremation ceremony, gathered the relics, and erected a memorial stupa north of the mountain cave.

– Dharma successor of second-generation Huihe of Caoshan, Fuzhou.

1. Venerable Dongding of Jiazhou.

A monk asked: What is a person who departs at once like? The Master said: When the distant fan turns, the fine stratagem is severed?

– Dharma successor of Chan Master Cao’an of Fayi, Huazhou.

1. Chan Master Huizhong of Guiyang, Quanzhou.

The Master was a native of Tianyou County in that prefecture, and his family name was Chen. At the age of nine, he came to this mountain and left home. After receiving the full precepts, he shouldered his staff and traveled in search of the Dharma, eventually meeting Venerable Cao’an. Cao’an asked: From where have you come? He replied: From Liumao Peak. Cao’an further asked: Are the six sense faculties wholly pure? The Master said: The illness is not grave blindness. Cao’an approved him. The Master then returned to his former mountain.

When Emperor Wuzong of the Tang suppressed Buddhism, the Master was expelled from the Sangha and made a layman. When Emperor Xuanzong ascended the throne, the Master said: The ancients have said, “A Daoist who has attained the heights does not accept talismans; a novice who becomes a Buddha lacks no precept Dharma.” Thus, he ate nothing after noon and practiced seated meditation in places without houses. He then spoke three verses:

Only after the snow does one understand how pine and cassia differ;
Only when the clouds are gone does the horizon appear clearly.
Had the sovereign not ordered me to return to lay life,
How could one discuss how a flock of chickens differs from a flock of cranes?

For many years worldly affairs have drifted slowly by;
Though clad in a kasaya, I was not yet a monk.
Today, in cultivation, I rely upon Shanhui;
With hair grown upon my head, I await Dipankara.

Though my appearance has changed, the Way remains in my heart;
Amid worldly customs, the mind’s source is still undimmed.
Again I recite Sudhana’s verse of universal reverence:
At this moment, what place is without a sramana?

From the time he first began making pilgrimages to seek instruction until his death, the Master never once descended the mountain. He was buried two hundred paces east of the stupa of Venerable Wuliao, and his stupa was called the Eastern Stupa. Several years later, that stupa suddenly split open by more than a fathom.

The monk in charge of the stupa then discovered it. In the stillness of the night, he saw the preserved body of the Master of the Western Stupa, who said: You have already been troubled to rebury my remains; now, regarding my Eastern Stupa, I shall not trouble you but will depart again. Perceiving this numinous response, the keeper of the stupa assembled the faithful donors to repair and adorn the old stupa, where incense smoke thereafter never ceased.

People of that time referred to these as the two preserved bodies of the Chens. The deeds of Chan Master Wuliao, a Dharma successor of Mazu, are set forth clearly in another chapter.

– Dharma successors of Chan Master Shenzhe of Mount Han, Xiangzhou.

1. Venerable of Mount Longxue, Yangzhou.

A monk asked: What is the meaning of the Patriarch’s coming from India? The Master said: Riding a tiger and singing a song. He asked: Why does a great spiritual friend burn spirit-money together with the local earth god? The Master said: That superior man is truly difficult to answer.

2. Venerable of Mount Dacheng, Tangzhou.

A monk asked: What is it like when a withered tree encounters spring?

The Master said: Rare in the world.

A monk asked: “What are the four aspects of the Supreme Matter?” The Master said: “Leaping within the sheng; turning within the dou.”

3. Great Master Huiguang Guixiao of Yanqing Cloister on Fengshan, Xiangzhou.

A monk asked: “What is it like when the path of speech is cut off?” The Master said: “A twofold public case.”

He asked: “How is it to be understood?” The Master said: “Clearly, what is presented resembles Dongshan’s words.”

He asked: “What is the realm of Fengshan?” The Master said: “Take care to behold it.”

He asked: “What is the person within the realm?” The Master said: “Do you know?”

4. Venerable Zhen of Hanzhou Mountain, Xiangzhou (third generation).

A monk asked: “Whose household’s song does the Master sing, and whose lineage does he continue?” The Master said: “The meaning is concealed in Hanzhou; one who shares the Way knows it at once.”

The monk said: “What is it like to ascend Mount Cui without relying on feathers and wings?” The Master said: “Stupid and dull.”

He asked: “What is it like when the bow is drawn but has not yet been polished?” The Master said: “One must not be deluded.”

He asked: “What about after it has been polished?” The Master said: “Black as the mountain.”

– Dharma heirs of Great Master Kuangyi of Ziling, Fengxiang Prefecture.

1. Chan Master Dao’an of Guangfu, Xingzhou.

A monk asked: “What is the single road pointing south?” The Master said: “Wondrously guiding the matter of the numinous pivot, stilling the waves and revealing the divergent teaching.”

He asked: “Three households have come together to invite me; I do not know to which household I should go.” The Master said: “The moon shines upon the waters of a thousand households; every household has a monk.”

2. Chan Master Ziling of Wei (second generation).

A monk asked: “What is the realm of Ziling?” The Master said: “The bright lamp shines silently; the night is already deep.”

He asked: “What is the person within the realm?” The Master said: “Apes howl and tigers roar.”

He asked: “What is it like before the precious sword has left its case?” The Master said: “Planting a cypress upon the broad, flat rock.”

3. Venerable Dalang of Xingyuan Prefecture.

A monk asked: “Since he rebuked the river spirit, why was he nevertheless swept away by the water?” The Master said: “Only by following the current can one attain the wondrous; clinging to the bank necessarily brings delusion.”

– Dharma heirs of Chan Master Wei of Tong’an on Fengqi Mountain, Hongzhou, formerly.

1. Venerable Shijing of Chenzhou.

A monk asked: “Though the stone mirror is not polished, does it still reflect?” The Master said: “The former life is the cause; this life is the result.”

– Dharma heirs of Chan Master Xian of Shimen Mountain, Xiangzhou, formerly.

1. Chan Master Huiche of Qianming Monastery on Shimen Mountain (second generation).

A monk asked: “The golden crow emerges from the sea and illuminates all beneath heaven; what is the matter in accord with the time?” The Master said: “When the dragon leaves its cavern, wind and rain arrive; mountains and seas pour everything forth. Heaven and moon shine brightly.”

He asked: “Where have all the sages from ancient times gone?” The Master said: “The exposed pillar carries a lantern.”

He asked: “Whose household’s song does the Master sing, and whose lineage does he continue?” The Master said: “A wisp of cloud above Mount Feng; the woodcutter’s place is bright everywhere.”

He asked: “What is the Venerable’s family style?” The Master said: “Knowing how to graft a rootless tree and trim the lamp at the bottom of the sea.”

He asked: “What is the meaning of the Patriarch’s coming from Western India?” The Master said: “At Shaolin, nine peaks stand silent; when the waves stir, a hundred blossoms are fresh.”

He asked: “What is the great meaning of the Buddha-Dharma?” The Master said: “Outside the triple gate, the pine tree is seen growing and seen flourishing.”

He asked: “What is it like before even a single hair has arisen?” The Master said: “The skilled artisan does not use a bow, yet the arrow strikes the gateway of the Three Rivers.”

He asked: “What is the Buddha?” The Master said: “The woodcutter crosses the wilderness riding an ox; the grass is not revealed.”

– Dharma heirs of Venerable Yi of Guangde on Wantong Mountain, Xiangzhou.

1. Venerable Yan of Guangde, Xiangzhou, second generation.

Previously, the Master met Venerable Guangde Yi, bowed in reverence, and asked: “What is the Venerable’s profound place?” Guangde Yi said: “Concealing oneself does not essentially lie in mountain caves; amid the crowded marketplace, few people see.” The Master said: “That, then, is pouring water and offering flowers.”

He asked: “If clouds and mist suddenly become dense, what will the acarya do?” Guangde Yi said: “Pick it up; do not display it in vain.”

When the assembly saw that he was Guangde’s successor in the second generation, the Master followed in the footsteps of the mountain gate, gathered students, and opened the Dharma teaching.

A monk asked: “What is the meaning of the Patriarch’s coming from Western India?” The Master said: “Fish swim and leap in water without a source; orioles sing in pines ancient beyond measure.”

He asked: “What is the person who abides forever?” The Master said: “In the twelfth month, a snake lies dead in the middle of the road; two people tread upon it without knowing why.”

He asked: “What was the time of the Buddha Great Penetrating Wisdom Victory like?” The Master said: “On a summer day, just after the rain has cleared, you must open your eyes wide and look.”

He asked: “What is it like after the Buddha Great Penetrating Wisdom Victory?” The Master said: “The single sun has ceased illuminating Vulture Peak; tell that ape not to rend its heart.”

He asked: “What is it like to commit uninterrupted karma, while fierce flames burn the cauldron in which Buddhas are boiled?”

On account of this, the Master recited:

Upon first arriving at Hongshan, roots immediately sprout;
The rushing bottle has eight faces, yet speaks no discourse.
Another household naturally has the aspiration of sleeping clouds;
You polish and blow crosswise, dividing the universe.

– Dharma heirs of Chan Master Shoucheng of Huguo on Suicheng Mountain, Suizhou, formerly.

1. Great Master Yuanzhao Shouqin of Zhimen Monastery on Longju Mountain, Suizhou.

A monk asked: “When two mirrors face one another, why is there no image between them?” The Master said: “You yourself must also conceal it.”

He asked: “What is it like when the mirror is broken and the stand is lost?” The Master raised his fist.

He asked: “What is the Venerable’s family style?” The Master said: “No placard is affixed to the forehead.”

2. Great Master Yanhua Zhiyuan of Huguo on Suicheng Mountain (second generation).

A monk asked: “What is it like when a person taking the examinations enters through the gate?” The Master said: “Following sentiments, one embodies things.”

He asked: “What is it like when heaven and earth cease their intent and the universe retains no thought?” The Master said: “All is gathered through warfare; it is merely through song and dance that it is dispelled.”

He asked: “The Buddha’s seal cuts directly through the root and source; I cannot trace the leaves to seek the branches. What is the essential meaning?” The Master said: “Cease climbing the vine for the fruits of three autumns; stop cherishing the emerald pool beneath the solitary moonlight.”

3. Venerable Neng, Great Master Chongjiao of Da’anshan Mountain, Anzhou.

A monk asked: “Whose household’s song does the Master sing, and whose lineage does he continue?” The Master said: “Strike it resoundingly while gazing toward the southern mountain; sing the song of the northern mountain.”

He asked: “What is the realm of the three winter months?” The Master said: “A thousand mountains deepen their blue-green hue; ten thousand trees lose their silvery blossoms.”

4. Chan Master Si of Jinfu Cloister, Chengzhou.

A monk asked: “What is it like when there is no Buddha in the ancient hall?” The Master said: “From where does the Brahma-sound come?”

He further asked: “Without relying on cultivation and realization, how can one attain completion?” The Master said: “Through cultivation and realization, it cannot be completed.”

5. Venerable Yanshou of Tanzhou.

A monk asked: “Whose household’s song does the Master sing, and whose lineage does he continue?” The Master said: “Emperor Yang took the Bian River as his glory; this old monk takes the books beside Huchi.”

6. Great Master Yuanming Zhilang of Huguo on Suicheng Mountain (third generation).

A monk asked: “Whose household’s song does the Master sing, and whose lineage does he continue?” The Master said: “Jingguo is the son; Shushan is the grandson.”

He asked: “What is the source of the myriad dharmas?” The Master said: “It cannot be gathered in empty space; Huguo cannot encompass it.”

– Dharma heirs of Chan Master Yantian of Wūya Mountain, Qizhou, formerly.

1. Chan Master Xinggu of Da’an Mountain, Anzhou.

A monk asked: “After a monk dies, where does he transform and return?” The Master said: “Last night, in the third watch, the moon rose above the mountain peak.”

He asked: “Was Vimalakirti’s silence speech or was it not speech?” The Master said: “Within me, the stone ox leaps up but does not pass through the gate.”

2. Chan Master Hanglang of Wūya Mountain, Danzhou.

A monk asked: “Before becoming a human body, how did one arrive?” The Master said: “Upon the sea, the stone ox sings three measures; a single strand of crimson thread is divided by the hand.”

He asked: “Who is able to wear the robe in the line of Kasyapa?” The Master replied: “Naturally, you are without attributes; you do not don the robe that transcends the dust.”

– Dharma heirs of Venerable Qingfeng of Fengxiang Prefecture.

1. Venerable Lingkan of Western Sichuan.

A monk asked: “What is the place from which all Buddhas emerge?” The Master said: “The place of emergence has nothing to do with Buddha; when spring comes, the grass naturally grows green.”

He asked: “When the stage of seeking...

What is it like when it is constant (six sixes)? The Master said: Try taking one step forward and see.

2. Chan Master Duanji of Zigé Mountain, Jingzhao.

A monk asked: When the four marks are all exhausted, what is established as the true? The Master said: Where have you come from? He asked: What is it like when the waters of the river have not yet flowed eastward? The Master said: From ancient times until now, there has been no interruption.

3. Chan Master Huaihua of Kaishan, Fangzhou.

A monk asked: What practice and activity does not run counter to the thousand sages?

The Master said: Wondrous practice has none to equal or accompany it; the substance of the Mystery is naturally distinct. He asked: “Being is not cleansed by clear water; no-mind is the darkness of white clouds.” The Master said: There is no tree upon which to hang a thousand pieces of gold. He asked: What is it like after they have been hung? The Master said: Dim and obscure, difficult for anyone to discern.

4. Dharma-transmitting Preceptor of Youzhou.

A monk asked: Are the intent of the teachings and the intent of the Patriarchs the same or different? The Master said: When flowers bloom, only their golden beauty is seen; in the ancient grotto, white clouds lie deep. He asked: Why do others have many disciples, while the Master has so few students? The Master said: On ocean islands, dragons dwell in abundance; phoenixes do not alight upon thatched grass.

5. Chan Master Guixin of Jingzhong Monastery, Yizhou.

A monk asked: What is it like before the lotus flower has emerged from the water? The Master said: Lotus blossoms rise throughout the pond. He asked: What is it like after it has emerged from the water? The Master said: The falling leaves know nothing of autumn. A monk asked: What is it like when, without relying on a floating buoy, one immediately enters the great ocean? The Master said: The red beak flies beyond the three realms; the blue-green plumage also knows the Way of brewing tea.

6. Chan Master Qingmian of Qingfeng Mountain (second generation).

A monk asked: The grape wine has been aged for a long time; for whom is it opened today? The Master said: Only one who drinks it knows. He asked: What is the meaning of the Patriarch’s coming from India? The Master said: In the pond of humiliation there is not a single drop; the four seas surge of themselves.