禪林寶訓

151.—When Venerable Xuetang Xing^[1] was abbot of Jianfu Monastery, he once asked a newly arrived monk, “Where have you come from?” The monk replied, “I have come from Fuzhou.” Xuetang said, “Along the way, did you encounter any good elder?” The monk replied, “While passing through Xinzhou, I came upon Venerable Ben,^[2] the abbot of Beishan Monastery. Although I never paid my respects or spoke with him, I knew that he was a good elder.” Xuetang said, “How did you know that he was a good elder?” The monk replied, “When I entered the monastery, I saw that its paths were broad and spacious; the buildings along both sides of the corridors were all well maintained; incense and lamps in the halls were never allowed to go out; the bells and drums sounded distinctly morning and evening;

the gruel and meals served at the two daily mealtimes were pure and wholesome; and the members of the Sangha received visitors with courtesy.

Therefore, I knew that he was a good elder.” Xuetang smiled and said, “Venerable Ben is indeed a worthy man, but you too possess a discerning eye.” Xuetang then related these words to Wu Fupeng, the Prefect of the commandery: “Judging from this monk’s observations, the matter resembles Fan Yanling’s^[3] recommendation of Zhang Xiyan, while Your Excellency’s^[4] virtue is no less than that of Lord Zhang Zhongding.^[5] I am now advanced in years.

I ask that the Prefect invite Venerable Ben to take my place as abbot, so that he may bring prosperity to the Chan community.” Lord Wu was greatly pleased. That very day, Venerable Ben was transferred to Jianfu Monastery.

Collected Works of Donghu.

152.—Xuetang said, “Though a dike extending a thousand miles may be exceedingly strong, water can breach it through a single ants’ nest. Though a piece of pure white jade may possess unsurpassed beauty, it may be cast aside because of a single blemish. The wondrous, unsurpassed Way is far more precious than a strong dike or immaculate jade, while craving and anger are far more harmful than an ants’ nest or a blemish. Therefore, students of the Way need only keep their aspirations upright and circumspect, practice the Way diligently, uphold the Way with steadfast certainty, and cultivate themselves to perfection. Only then can they bring benefit to themselves and others.”

Letter to Wang Shipeng.^[6]

153.—Xuetang said, “When I was at Longmen Monastery, Bingtie Mian was at Taiping Monastery. Someone told me that not long after Bingtie Mian had set out on pilgrimage far from his native place, he learned one evening that the monastery of the master under whom he had first studied had caught fire and that all its possessions had been burned to ashes. Upon receiving the letter, Bingtie Mian immediately threw it to the ground and said, ‘This merely disturbs one’s mind.’”

Collected Works of Donghu.

154.—Xuetang told Venerable Hui’an Guang, “When I reached the age of twenty,^[7] the layman Jiandu^[8] instructed me: ‘If the mind has no governing purpose, one cannot establish oneself; if one’s outward conduct is not upright, one cannot accomplish any undertaking. You must follow these words throughout your life, and then the attainments of the worthies and sages will surely be fulfilled in you.’ I preserved these words carefully.

While still a householder, I used them to correct myself; after leaving home, I used them to study the Way. Even when I later went forth to serve among the assembly, I regarded them as a steelyard for determining what was heavy and what was light, and as compass and square for shaping what was round and what was square. If they were discarded, all affairs would lose their standard.”

Extensive Record.

155.—Xuetang said, “Whenever Gao’an addressed the assembly, he would invariably say, ‘While living among the assembly, you should know those who possess wisdom and understanding.’ I once asked him the reason. Gao’an said, ‘Have you not heard Guishan say, “In your actions and conduct, emulate those of the highest standing; do not carelessly follow inferior people”? Those who spend their lives among the assembly without sinking into the company of the ignorant and base all take their departure from these words.

Amid a great multitude, inferior people are many, while the wise are few. It is easy to imitate inferior people but difficult to draw close to the discerning. If one can truly rouse one’s own aspiration in their midst, it is no different from one person contending against ten thousand.

Then the habit of following the inferior will surely be exhausted, and one will become an outstanding and extraordinary person.’ I followed these words throughout my life, and thus arrived at the point where I did not fail in anything expected of one who has left home.”

Extensive Record.

156.—Xuetang told Qie’an, “In every undertaking, one must weigh what is important and what is less so; before speaking, one must consider the beginning and the end. The essential thing is to accord with the Middle Way and avoid partiality. If affairs are handled hastily and impetuously, they will seldom be accomplished; even if they are accomplished, they will not be complete.

While living among the assembly, I fully observed what brings harm and what brings benefit. Only virtuous people, using a magnanimous heart to win others over, consistently achieve good results. I always hope that those of later generations who possess aspiration and strength will examine this and follow it, for then there will be excellent benefit.” Lingyuan said, “Ordinarily, when people look within their own minds, most see them as luminous and clear.

But when they come into contact with external affairs, their minds are often thrown into disorder by adverse circumstances, causing them to lose the essential nature of the Dharma. Therefore, know that anyone who aspires to the responsibility of perpetuating the lineage of the Buddhas and patriarchs, opening the treasury, and guiding later generations cannot fail to examine and admonish himself constantly.”

Extensive Record.

157.—Venerable Ying’an Hua^[10] was abbot of Mingguo Monastery. Not a single day passed without Xuetang visiting him. Some people privately criticized this. Xuetang said, “Hua Die is a man who does not delight in gain or seek fame; he does not praise someone to his face and disparage him afterward; he does not flatter others to win their favor; nor does he curry favor through pleasing expressions and artful words. Moreover, he has penetrated the Way and sees it clearly, and his bearing in walking and standing is composed and unhurried. Among patch-robed monks, it is difficult to find anyone like him; therefore, I hold him in the highest esteem.”

Anecdotes of Qie’an.

158.—Xuetang said, “A student whose temperament overpowers his aspiration is a petty person. One whose aspiration overpowers his temperament is upright and honorable. One whose temperament and aspiration are equal is a worthy or sage who has attained the Way. A headstrong person who refuses to follow rules or heed remonstrance is being driven by his temperament. Even if an upright person is compelled to commit an unwholesome deed, he will remain of one resolve until death; this is what aspiration brings about.”

Extensive Record.

159.—Xuetang said, “When Gao’an was abbot of Yunju Monastery, Puyun Yuan^[11] served as the head seat;^[12] Yicai Seng^[13] served as secretary;^[14] Baiyang Shun^[15] served as keeper of the scriptures;^[16] Tong Wutou^[17] served as guest prefect;^[18] Xian Zhenmu^[19] served as disciplinarian;^[20] Hua Die^[21] served as assistant administrator;^[22] and Yong Die served as monastery administrator.^[23] They were all men endowed with virtue and accomplishment.

Yong Die^[24] was always honest and frugal and would not burn oil from the monastery’s communal stores for his own lamp. Seeing this, Hua Die jokingly said, ‘If one day you become an elder, you must be a man with an upright nose.^[25] How could you regard such a trifling matter as an attainment?’ Yong Die did not reply. Although Yong Die was frugal toward himself, he treated others with great generosity.

He received and accommodated patch-robed monks arriving from the four directions without ever showing signs of weariness. One day, seeing this, Gao’an said, ‘The monastery administrator’s application of mind is truly difficult for others to equal. Nevertheless, you must carefully attend to the monastery’s communal affairs and not allow carelessness or negligence to cause mistakes.’ Yong Die replied, ‘Any oversight on my part would merely be a minor fault.

But as for the Venerable, you must honor the worthy and treat cultivated people with respect; your capacity should be as vast and all-embracing as the great ocean, and your magnanimity as lofty as a great mountain, without concerning yourself with trifling matters. Only then will you truly be a person of great virtue!’ Gao’an smiled. For this reason, Yong Die came to be known throughout the Chan communities as ‘Yong of the Great Bowl.’

Anecdotes.

160.—Xuetang said: “When students of the Way do not yet know the direction of the Way, they must seek teachers and companions from whom to inquire. A good spiritual friend cannot carry out the work of teaching and transformation alone, but must rely upon the assistance and support of students of the Way. Therefore, when one becomes master of a monastery, there must be teachers of virtue in the Way; when a Dharma assembly is established, there must be worthy and wise patch-robed monks.

It is like the tiger’s roar giving rise to a mighty wind, or the dragon’s coils drawing forth flying clouds. In former times, Mazu^[26] of Jiangxi, through Baizhang^[27] and Nanquan^[28], was able to reveal the great function of the great capacity. Truly, this was a convergence occurring but once in a thousand years, and there can be no doubt about their discourses.

They moved lightly as a swan’s feather meeting the wind and surged mightily as a great fish returning to the open sea. All this arose from the natural course of circumstances. Thereafter, they established meritorious achievements for the monasteries and enhanced the splendor of the Buddhas and patriarchs.

When my late master was abbot of Longmen Monastery, he once said to me one evening: ‘I possess neither virtue nor accomplishment and therefore have been unable to attract and gather widely the patch-robed monks from throughout the lands of lakes and seas. I am truly ashamed before the old monk of Dongshan Monastery.’ Having said this, he sorrowfully shed tears. I often recall this matter and reflect that those who serve today as teachers and models for the world are ten thousand times removed from the ancients when compared with them.”

Letter to Zhu’an.

161.—Xuetang said:^[29] “When I was at Longmen Monastery, Lingyuan was at Taiping Monastery. Lingyuan was harassed with unreasonable demands by the officials of the competent bureau, so he wrote a letter to my late master, saying: ‘If I employ an upright mind in conducting the affairs of the Way, it seems nearly impossible to put anything into practice. Yet if I employ a crooked mind as abbot, that is truly contrary to my aspiration.

Therefore, it would be better for me to cast down my robe amid the layered mountains and deep valleys, eating barnyard millet each day and passing whatever remains of my life, rather than clinging obstinately to an office such as this.’ Less than twelve days^[30] after the letter was sent, he received an appointment from Huanglong, and Lingyuan joyfully returned to Jiangxi.”

Recorded by Head Seat Tong.

162.—Xuetang said: “Lingyuan liked to explain matters to the patch-robed monks through comparisons. He said: ‘An ancient^[31] said: “Consider a sculptor making an image from clay or wood. When making a wooden image, he must first make the ears and nose large and the mouth and eyes small.

Should anyone criticize it, the large ears and nose can be made smaller, and the small mouth and eyes can be made larger. When making a clay image, he must first make the ears and nose small and the mouth and eyes large. Should anyone criticize it, the small ears and nose can be made larger, and the large mouth and eyes can be made smaller.” Alas!

Although these words concern an ordinary matter, they may serve as an analogy for great affairs. When a matter arises, a student of the Way who knows how to determine whether it should be undertaken or set aside must reflect upon it three times^[32] before he may be considered a sincere and generous person.’”

Recorded Sayings.

163.—Xuetang said: “Wan’an^[33] escorted Gao’an to Tiantai Monastery. Upon returning, he told me: ‘There is a Head Seat named Deguan^[34] who has lived in seclusion on Mount Jingxing for thirty years without ever setting foot beyond the mountain. The prefectural governor, Academician Jing, held him in special esteem and wished to invite him to Ruiyan Monastery. Deguan wrote a verse declining the invitation:

“For thirty full years I have shunned the dusty world;

Suddenly an official envoy^[35] comes with an invitation.

Do not barter away my life in the mountains and forests

For the trifling affairs of the human realm.”

Academician Jing again sent an envoy a second time, but he still firmly declined. Academician Jing sighed: “He is indeed one of Yinshan’s lineage^[36] in the present day.”’ Wan’an also said: ‘At Tiantai Monastery there is an elder monk who recorded these words of Head Seat Deguan: “Failing to realize the root of the Way, one sinks into the sea of birth and death. Upon encountering objects, the mind immediately arises; following feelings, stirring thoughts emerge.

The mind and intention become like tigers and wolves, flattering and deceiving others. Relying upon power and influence, one joins factions, pursues fame, and chases profit. Abandoning the true to pursue the false, one turns away from awakening and accords with defilement.

These are all things that practitioners of the Way in the mountains and forests will never do.”’ I said: ‘Deguan is indeed a distinguished talent^[37] among the Sangha.’”

Anecdotes.

164.—Xuetang was born and raised in a wealthy and noble family^[38], yet he displayed no arrogance. He lived with refined simplicity and did not crave material things. While dwelling on Mount Wuqu, a patch-robed monk presented him with an iron mirror. Xuetang said: “The clear water in the mountain streams can reflect even the finest hair. What use is there in keeping this object?” He then declined to accept it.

Record of Conduct.

165.—Xuetang was benevolent, loyal, and forbearing; he honored the virtuous and respected the capable. Coarse jokes and vulgar laughter rarely passed his lips. His disposition was neither harsh nor wrathful. Even in walking and conducting himself, he was exceedingly upright and pure. He often said: “In their study of the Way, the ancients remained serene toward external things and desired nothing. They even forgot worldly status and cast aside sights and sounds as easily as though these were not things requiring strenuous effort to relinquish. Students of the Way today practice every sort of art and shrink from no pursuit. Why is this so? It is solely because their resolve is not firm and their practice is not single-minded; whatever they may do, they merely perform it perfunctorily.^[39]”

166.—Xuetang said: “When Zixin was abbot of Yunyan Monastery, he was often hot-tempered and berated people in the abbot’s quarters. Because of this, the patch-robed monks would gaze toward the distant horizon and depart one after another. Attendant Fang^[40] said: ‘Alas!

A good spiritual friend puts into practice the Way of the Buddhas and patriarchs and serves as a guiding standard for humans and devas; therefore, he should regard students as newborn children. Yet now you show them neither solicitous compassion nor benevolent care and nurturing guidance, nor do you instruct them with balanced and harmonious words. Why do you instead regard them as enemies and revile them whenever you see them?

How can this be the intention of a good spiritual friend?’ Zixin immediately raised the staff upon which he had been leaning, drove Attendant Fang away, and said: ‘With views, learning, and understanding such as yours, one day you will surely flatter and esteem those of worldly rank, fawn upon the powerful, sell the Buddha-Dharma cheaply, and deceive the ignorant and lowly. Because I cannot bear to see such things, I use stern words to spur them onward and strengthen their resolve.

What other intention could I have? I only wish them to know shame, correct their faults, engrave this upon their hearts and never forget it, in the hope that one day they will become good people.’”

Recorded by Head Seat Tong.

167.—The Venerable Zixin said: “Xi Yuantong^[41] often said: ‘To be oneself not upright while wishing others to be upright is a failure of virtue. To be oneself disrespectful while wishing to receive respect from others is contrary to propriety. Alas! If a good spiritual friend fails in virtue and violates propriety, what can he use as a model for later generations?’”

Letter to Lingyuan.

168.—Zixin told Chen Yingzhong: “Those who seek the Great Way must first rectify their own minds. If the slightest resentment or anger clings to them, their minds will not be upright. Yet unless one is a sage or worthy who has appeared in the world, how can one avoid feelings of love and hate, joy and anger? It is sufficient merely to restrain them before they arise, so that they do not harm or disturb the upright mind.”

Extensive Record.

169.—Tzu-hsin said: “Frugality and relinquishing all conditions are the direct path into the Way. For the most part, when I observe those who study the Way today, inwardly they are resentful and outwardly they sigh with vexation; every one of them wishes to follow in the footsteps of the ancients. Yet when it comes to frugality and relinquishing all conditions, not one in ten thousand succeeds. They are like children of worldly families who refuse to study yet wish to become officials; even a small child knows that this is impossible.”

Extensive Record.

170.—Tzu-hsin told Chan-t’ang: “Among students of the Way, those who possess ability and wisdom, fidelity and trustworthiness, integrity and righteousness are of the highest rank. Those whose abilities are not outstanding, but who are prudent and magnanimous, are of the middle rank. There are also those whose minds harbor devious habits, who watch and wait upon the opinions of the world and alter themselves according to the circumstances of the times; such people are truly petty persons. If people of this kind are placed in high positions, they will inevitably bring ruin upon the monasteries and defile the Dharma gate.”^[42]

171.—Tzu-hsin told Ts’ao-t’ang: “Anyone who holds the office of abbot must be sincere and trustworthy in speech and action. When words are sincere and trustworthy, their influence is profound; when words are not sincere and trustworthy, their influence is necessarily shallow. To speak without sincerity and act without trustworthiness is something even ordinary people living peaceful lives cannot bear to do, for they fear that their neighbors will see through their deceit,^[43] how much more so the head of a monastery, who proclaims and propagates the teaching on behalf of the Buddhas and Patriarchs. If he lacks sincerity and trustworthiness in speech and action, which patch-robed monk throughout the four seas and lakes would follow him?”^[44]

The Veritable Record of Huang-lung.

172.—Tzu-hsin said: “Those who seek profit cannot accord with the Way; those who seek the Way cannot accord with profit. It was not that the ancients were incapable of pursuing both profit and the Way, but that the very nature of the matter did not permit it. For if both profit and the Way could be pursued together, then standing merchants and seated vendors, sellers of meat and wine, and even petty hawkers in remote alleys could all accomplish it.

Why, then, would the ancients have needed to abandon wealth and honor, forget achievement and fame, cool their minds and still their thoughts, dwell among forests and streams, drink plain water, and eat wild fruit until the end of their lives? If anyone maintains that profit and the Way can be pursued together without opposing or obstructing one another, it is like pouring a cup of leaking wine over a cauldron of glowing coals; it can certainly be of no benefit whatsoever.”^[45]

Letter to Han Tzu-ts’ang.

173.—Tzu-hsin said: “My late master Hui-t’ang once traveled to the region of Eastern Wu. There he saw Yüan-chao^[46] accept an invitation to expound the Dharma at Ching-tz’u Monastery. Monastics and laypeople in Su-chou and Hang-chou vied unceasingly to invite him. One side said: ‘This is our teacher; why have you come to take him away?’ The other side said: ‘He is now our teacher, not yours.’”

Record from the Groves.

174.—When Tzu-hsin was abbot of Ts’ui-yen Monastery, he learned that Chüeh-fan had been exiled overseas and would pass through Nan-ch’ang on his journey. He immediately welcomed him into the monastery and entertained him for many days, then presented him with generous gifts and escorted him to the ferry landing. Someone said: “Tzu-hsin is fickle in his delight and anger.” Tzu-hsin replied: “Chüeh-fan is a virtuous patch-robed monk.

Previously, I spoke frankly and forcefully only because I wished to rid him of his fault-finding disposition, which delights in scrutinizing the shortcomings of others. Now it is also because of this that he has met with this calamity; perhaps it is his destined lot. I have treated him solely in accordance with the bond of righteousness in the Way that ordinarily prevails within the monasteries.” Those who understood said: “Only because Tzu-hsin harbors no selfish motives could he conduct himself in this manner.”

Recorded Accounts from the Western Mountains.

175.—Tzu-hsin told Ts’ao-t’ang: “Hui-t’ang said: A person’s virtue of generosity and magnanimity is acquired from his innate nature. If one goes against one’s nature and forces oneself to be generous and magnanimous, that effort cannot endure for long. Once it fails to endure, one will inevitably be treated with contempt by petty persons. Likewise, deviance and uprightness, goodness and evil arise from innate nature and cannot be altered. Only a person’s disposition of the mean can readily rise or fall and may therefore serve as the basis for instruction and transformation.”

Veritable Record.

176.—The Venerable Ts’ao-t’ang Ch’ing^[47] said: “A wildfire spreading across the fields begins with a tiny spark; a torrent that breaches a mountain is accumulated from minute drops of water. Alas! Though a drop of water is small and can immediately be stopped with a mere handful of earth, once its force has grown powerful, it sweeps away timber and stones and levels hills and mounds.

Though a flame is small and can be extinguished with a single dipper of water, once its force has grown powerful, it destroys cities and settlements and burns mountains and forests. How is this any different from the waters of craving and desire or the fires of anger? People of old governed their minds by guarding against a thought before it arose and an emotion before it surged forth.

Thus, they expended very little effort yet achieved very great results. But once emotion and nature become entangled in confusion, and love and hatred attack one another, one harms one’s own entire life and also harms others. The danger is then truly so grave that nothing can be done to remedy it.”^[48]

Letter to Han Tzu-ts’ang.

177.—Ts’ao-t’ang said: “An abbot needs nothing other than to discern clearly the feelings of people and thoroughly understand those above and below. Indeed, if he can clearly discern people’s feelings, those within and without will be harmonious; if he thoroughly understands those above and below, all affairs will accord with reason. Thereby, the abbotship will be secure.

If he cannot carefully discern people’s feelings, the sentiments of those below will not reach those above; superiors and subordinates will oppose one another, and all affairs will inevitably fall into conflict. Thereby, the abbotship will be shaken. Or the leader may rely upon his own intelligence, cling to biased views, and fail to comprehend the circumstances and feelings of others.

He may disregard the deliberations of the community and prize his own authority, abandon public opinion, and act according to private favors. Thus, the path of advancement in goodness gradually narrows, and the practice of entrusting affairs to the community grows ever more restricted. He dismisses what he has neither seen nor heard and rests content within the confines of habitual practice and concealment.

Yet if he wishes his abbotship to endure for a long time and its influence to spread far and wide, he is no different from someone walking backward while hoping to advance ahead;^[49] it can never be accomplished.”

Letter to Shan-t’ang^[50].

178.—Ts’ao-t’ang said: “In establishing themselves, students of the Way must be upright and must not allow others to discuss them secretly with dissenting judgments. Once entangled in such judgments, they will be unable to establish themselves for the rest of their lives. In former times, Attendant P’ing^[51] of T’ai-yang Monastery was esteemed throughout the monasteries for his learning and cultivation of the Way. Yet because his intentions in handling affairs were not upright, he was reproached by those of discernment. Thereafter, he endured hardship and neglect throughout his life, and even at his death had no place to which he could return. This applies not only to students of the Way; those who preside over an entire region should all the more take it as a warning and be apprehensive.”

Letter to Scribe I.

179. Caotang said to Venerable Ru:^[52] “My late master Huitang said: In a great assembly, the worthy and the unworthy follow one another in succession. Because the gate of instruction and transformation is broad and great, it admits no distinction between those who are close and those who are distant; what matters is simply that careful effort be made in selection.

If a person possesses talent and virtue consonant with the hopes of the assembly, one must not alienate him because of some private resentment. If a person is of mediocre understanding and is disliked by everyone, one must likewise not draw him close because of some private affection. If this is done, the worthy will naturally have the opportunity to advance, the unworthy will naturally withdraw, and the monastery will surely be settled in peace.

But if the leader of a monastery follows his own private inclinations, indulges his personal pleasure and anger, and obstructs the advancement or withdrawal of others, then the worthy will seal their lips and remain silent,^[53] while the unworthy will vie with one another to advance. Discipline and order will be thrown into confusion, and the monastery will surely be ruined. These two principles constitute the essential responsibility of an abbot.

If he can sincerely examine them carefully and follow them, those nearby will surely rejoice, and those far away will spread his reputation. Why then should one worry that monastics everywhere will not admire him and come?”

Inscription on the stone stele at Chushan Monastery.

180. Caotang said to Head Seat Kong:^[54] “Since monasteries first came into being, if one speaks of those who gathered the greatest number of disciples, none surpassed Shitou,^[55] Mazu, Xuefeng, and Yunmen; and in recent times there have been only the two great elders Huanglong^[56] and Wuzu. They were truly masters at gathering outstanding monastics from the four quarters.

According to whether their capacities were shallow or profound, and in accordance with whether their talents and dispositions were adequate, these masters brought forth their abilities and put them to use. It is like a charioteer whose carriage is drawn by four fine steeds, who drives them with six reins and urges them on with the whip, preventing them from turning their heads to look back. Thus, wherever he wishes to go, how could he fail to arrive?”

Extensive Record.

181. Caotang said: “Nothing is more necessary for an abbot than to guard carefully against the evils of listening to only one side and acting arbitrarily. Do not form a judgment solely from the first words that reach your ears; then the flattery of petty people and the slanders of opportunists who cater to your wishes will be unable to delude you. Since the sentiments of the assembly are not uniform and perfectly impartial counsel is difficult to encounter, you must thoroughly understand benefit and harm, carefully examine right and wrong, and only afterward put a matter into practice. Only thus will it be proper.”

The Veritable Record of Chushan.

182. Caotang said to Shantang: “In the affairs of the world, so long as right and wrong have not yet become clear, one must proceed cautiously. Once right and wrong are clear, one must make a judgment according to principle. Decide solely by the truth of the matter, so that no doubt remains concerning the decision. If you act in this way, treacherous flatterers will be unable to deceive you, and stubborn, perverse people will be unable to sway you.”

Recorded Writings of Qingquan.

183. When Venerable Shantang Zhen first declined the appointment to serve as abbot of Caoshan Monastery, the prefect sent him a letter urging him to accept. Shantang wrote in refusal: “Even if one were offered fine rice and rich food, to become a monastic who covets fame would still be inferior to wearing garments of grass, eating fruit, and living hidden in a mountain cave.”

Recorded Writings of Hermitage Master Qingquan Cai.

184. Shantang said: “Although snakes and tigers are not enemies of owls and hawks, whenever these birds see a snake or tiger, they fly after it and cry out. Why is this?

Because their thoughts are mutually opposed. Although oxen and pigs are not resting places for swallows and mynas, whenever these birds see an ox or pig, they fly after it and perch upon its back. Why is this?

Because they harbor no thoughts of mutual opposition. Long ago, Zhaozhou went to visit a hermitage master and happened to meet him carrying out the offering of food for living beings^[57] to the place where birds were fed. Zhaozhou said, ‘Why does the crow fly away when it sees a person?’ The hermitage master was bewildered and did not understand the reason, so he asked Zhaozhou the same question in return.

Zhaozhou replied, ‘Because I still harbor the mind of killing.’ Thus the bird is suspicious of the person, and the person is likewise suspicious of the bird. If a person forgets distinctions regarding things, things will also forget distinctions regarding the person. The reason the ancients^[58] of old could keep company with tigers and snakes was that they had thoroughly realized this principle.

Layman Pang^[59] said, ‘The iron ox does not fear the lion’s roar, just as a wooden man looks upon painted birds and flowers.’ These words are indeed the utmost truth.”

Letter to Layman Zhou.^[60]

185. Shantang said: “In the method of governing people, benevolence should not exceed proper measure; if it does, people become arrogant. Authority should not be applied too severely; if it is, people become resentful.

If one wishes to bestow benevolence without making people arrogant and exercise authority without making them resentful, one must bestow benevolence upon those who have rendered meritorious service rather than dispense it indiscriminately, and exercise authority over those who are guilty rather than involve the innocent. Thus, although benevolence may be generous, people will not become arrogant; and although authority may be stern, people will not become resentful.

But if someone’s merit is insufficient to deserve it and yet he is rewarded too lavishly, or if an offense does not deserve censure and yet the offender is punished too harshly, this will merely cause petty people to give rise to arrogance and resentment.”

Letter to Minister Zhang.

186. Shantang said: “The Way of the Buddhas and patriarchs consists in nothing other than preserving the mean; to go beyond the mean is to fall into deviation. In the affairs of the world, one should not carry anything to its extreme; when carried to the extreme, calamity and disorder arise. From ancient times to the present, many people have brought themselves to peril and ruin because they lacked restraint and caution. Yet who in this world is without faults? Only the discerning and accomplished, who know how to correct their faults without hesitation, may be called good.”

Letter to Zhao Chaoran.^[61]

187. Shantang, Minister Han Zishang,^[62] Wanan, Head Seat Yan, and Overseer Xian Zhen took refuge from the turmoil at the Yunmen Hermitage. Minister Han took the occasion to ask Wanan, “Recently I heard that you were captured by the troops of Li Cheng.^[63] How did you manage to escape?” Wanan replied, “Not long ago I was seized and bound, and suffered hunger and cold throughout the day.

I thought that I would surely die. By chance, a great snowstorm arose and buried the houses. The wall of the prison suddenly collapsed, and that night more than a hundred of us were all fortunate enough to escape.” Minister Han said, “At the very moment you were captured, how did you direct your resolve?” Wanan did not answer.

Minister Han pressed him again. Wanan replied, “What need is there to speak of it? We who study the Way take righteousness as our substance.

Death alone is the final end; what is there to fear?” Minister Han nodded. From this one may know that, in their engagement with the world, the elders of former times all had a way of making decisions when confronted with life and death, calamity and adversity.”

Collection of Zhenmu.

188. When Shantang relinquished his position at Baizhang Monastery, he said to Han Zishang: “When the ancients advanced, they did so with virtue and under mandate; therefore, they waited until they had been invited three times before going forth, but withdrew after a single leave-taking. People today advance by relying solely upon influence and power. One who knows when to advance and when to withdraw in accordance with the occasion, without losing sight of the essential principle, is a worthy and accomplished person.”

Recorded Writings.

189. Shantang said to Ye’an:^[64] “An abbot must be mindful and must conduct affairs impartially and uprightly. He should not regard himself as right and others as wrong; then love and hatred, agreement and disagreement, will find no place in his mind. Nor will violent arrogance, treachery, perversity, or narrow-mindedness find any means of entering.”

Collection of Huan’an.

190.—Shantang said: “Li Shanglao^[65] often said: ‘Miaoxi was a man of great capacity, profound and composed in magnanimity, surpassing others in integrity and righteousness, and tireless in his love of learning. He and this old man went together to Baofeng and remained there for nearly four or five years. Whenever ten days passed without our meeting, he would invariably send someone to inquire after me.

Unfortunately, my entire household fell ill with edema. Miaoxi came to my home to tend and care for us, personally preparing medicine and cooking meals, conducting himself with all the propriety of a disciple serving his elders. When he returned to the monastery, Head Seat Yuan^[66] reproached him, but he merely assented respectfully and listened reverently to his teacher’s admonitions.

Those of discernment who witnessed this knew that Miaoxi was a man of great capacity.’ Zhantang often said: ‘Attendant Gao (Miaoxi) is one who has returned to the world in response to its needs. This mountain monk deeply regrets not having met him.’ When Zhantang passed into quiescence, Miaoxi traveled a thousand miles on foot, his feet swollen like silkworm cocoons, to seek out the layman Wujin in Chugong and ask him to compose an inscription for Zhantang’s stupa.

The final brilliance of Zhantang’s legacy was due to Miaoxi’s efforts.”

Record of Daily Encounters.

191.—The Venerable Miaoxi Gao said: “Whenever Zhantang received letters or notes from worthy predecessors, he would burn incense before opening and reading them. He would sometimes also have those letters and notes engraved in stone for preservation, saying, ‘How could the great virtue and fragrant renown of the ancient sages be allowed to disappear?’ So refined and noble was he that, when he died, he possessed not even ten taels of gold; he had only books and calligraphic works by worthy men of the Tang and Song dynasties, filling two bamboo chests. Monastics from various places vied with one another in composing poetic responses to those ink traces, which were then sold for more than a thousand strings of cash to help defray the expenses of his cremation ceremony.”^[67]

Collected Works of Ke’an.

192.—Miaoxi said: “At Dagui Monastery, Foxing^[68] once learned that a postulant^[69] in the monastery had fought with a local farmer. Foxing wished to punish the postulant, whereupon Zu Chaoran^[70] said: ‘If you pardon the farmer while beating and humiliating the postulant, you will not only destroy the proper distinctions between superior and subordinate, but I also fear that petty men will seize the opportunity to show contempt. You should therefore not do this.’ Foxing did not heed him. Before long, sure enough, a farmer killed the rector.”

Collected Works of Ke’an.

193.—Miaoxi said: “When Zu Chaoran was abbot of Yangshan Monastery, a farmer stole grain belonging to the monastic community. Chaoran had always detested that farmer’s greed and intended to expel him. He therefore ordered the postulant in charge of the storehouse to draw up a written confession concerning the farmer.

The postulant, however, wished to protect the farmer. Having discerned Chaoran’s intention, he coerced the farmer into making a statement that did not implicate him in the theft, and even had him raise a great clamor and refuse to confess the truth. Chaoran became angry at the postulant for acting on his own authority.

In the end, the two resolutely asked only to accept punishment by flogging. This was because Chaoran did not perceive the scheme contrived by the postulant. Alas!

The cunning of petty men can reach such an extreme.”

Collected Works of Ke’an.

194.—Miaoxi said: “Love and hatred, agreement and disagreement, are common human sentiments; only wise and enlightened worthies remain unmoved by them. In former times, Yuanwu was at Yunju Monastery, while Gao’an^[71] had retired to the Eastern Hall. Those who favored Yuanwu disliked Gao’an, while those who sided with Gao’an opposed Yuanwu.

Consequently, turmoil arose in the monastic community, which split into the two factions of Yuanwu and Gao’an. I humbly reflect that these two great masters were both renowned throughout the world and beyond comparison with ordinary people. It is deeply regrettable, however, that they were deluded by too readily believing slanderous flatteries, which obscured their clear and intelligent minds and made them objects of ridicule among the discerning.

Therefore, we should regard the lineage of Lecturer Liang and Yinshan^[72] as exemplars of noble practitioners.”

Collected Works of Zhilin.

195.—Miaoxi said: “When the ancients saw what was good, they practiced it; when they saw a fault, they corrected it. They cultivated virtue and meritorious deeds and followed upright conduct, yet how could they expect to be entirely free of faults? No misfortune is greater than failing to recognize one’s own shortcomings.

No virtue is finer than delighting in hearing of one’s own faults. Could it be that the talents and wisdom of the ancients were inadequate, or that their understanding was not discerning, so that they acted in this way? In truth, the ancients merely wished to leave an admonition for later generations—those who are indulgent toward themselves yet exacting toward others.

Alas! The vast monastic community is a place where people from throughout the four seas assemble. Its affairs cannot be fully known by one person alone; one must rely upon the ears, eyes, minds, and reflections of those assisting on either side in order to comprehend all the principles involved and accord with human sentiment.

Suppose someone merely values himself because he occupies an honored position, attends carefully to minor matters while treating the overall situation lightly, fails to recognize the worthy or examine the foolish, refuses to correct what is wrong and will not follow what is right, but recklessly indulges his own whims without the slightest restraint or fear. This is truly the foundation of calamity; how could one not be apprehensive?

Even if there is no one at one’s side to consult, one must still emulate the standards of the ancient sages. How could one make oneself like a fortified citadel defended by hardened soldiers, leaving no place from which anything may gain entry? If one acts in this way, it cannot be called ‘receiving the waters of a hundred rivers to form the great ocean.’”

Letter to the Venerable Bao.^[73]

196.—Miaoxi said: “If monastic communities in various places wish to recommend an elder, they should recommend someone who knows how to uphold the Way, whose temperament is calm and composed, and who does not crave fame or gain. Once people of this kind have been selected, their integrity will become ever more steadfast. They will not bring the permanent property of the Sangha to ruin, but will enable the monastic community to flourish; they will also be masters of the Dharma capable of remedying the abuses of the present age. As for those who are deceitful, treacherous, flattering, cunning, and shameless, who devote themselves to fawning upon and serving people of rank and influence and associating with the powerful and eminent—how could such people possibly be recommended?”

Letter to Zhu’an.

197.—Miaoxi told the layman Chaoran: “The public judgment of all under heaven cannot be discarded. If it could be suppressed, how could it still be called public judgment? Thus, when a monastic community recommends a practitioner of virtue and the Way, all who hear of it will rejoice and offer praise. If, however, it recommends someone unsuitable, the entire assembly will become anxious and lament. In truth, there is no other reason; everything depends simply upon whether public judgment is followed. Alas! By examining matters in this way, we may know whether a monastic community will flourish or decline.”

Collected Works of Ke’an.

198.—Miaoxi said: “Frugality and relinquishing all entangling conditions are the foundation of self-cultivation and the essential principles for entering the Way. Looking back upon the ancients of successive generations, few were not frugal and free from entangling conditions. Yet in recent years, I have seen monastics travel to the regions of Jing and Chu to purchase blankets and bedding, and pass through Zheyou in search of silks and brocades. Truly, they should be ashamed before the ancients.”

199.—Miaoxi said: “The abbots of old did not personally oversee the affairs of the permanent monastic community; rather, they entrusted all such work to the Director of Monastic Affairs. Recently, those who serve as abbots, relying upon the abundance of their own abilities, gather every matter, great or small, into the abbot’s quarters, while the office of Director of Monastic Affairs exists in name only. Alas! For one person, relying on his own intelligence, to seek to control all the affairs of a monastery, while preventing petty men from concealing anything, keeping discipline and order from falling into confusion, and also ensuring that all deliberations accord with perfect impartiality—this is indeed exceedingly difficult.”

Letter to Shantang.

200.—Miaoxi said: “When yang reaches its extreme, yin arises; when yin reaches its extreme, yang arises. Flourishing and decline depend upon one another; this is the natural course of the energies of heaven and earth. Only the hexagram ‘Feng’^[74] fittingly signifies abundance, like the sun at midday.

Thus it is said:^[75] ‘When the sun reaches midday, it begins to decline; when the moon becomes full, it begins to wane. Even the fullness and diminution of heaven and earth decline or develop in accordance with the proper time—how much more so human beings?’ Therefore, when the ancients were in the prime of their vigor, they were concerned that the bright years would swiftly pass away. Morning and evening, they remained apprehensive and vigilant, observing the precepts with ever greater care.

They dared not indulge their feelings or pursue sensual desires, but devoted themselves solely to seeking the Way; only thus could they preserve their good name. Alas! If, instead, one recklessly pursues desires and lets time be ruined, indulging one’s feelings and wasting the days and months, then when matters can no longer be remedied, it will already be too late to hurry anxiously after what has been lost.

This is the meaning of saying that the proper time is difficult to obtain and easily lost.”

Xianglin Collection.

201.—Miaoxi said: “The ancients first selected people of virtue, and only afterward sought out those of ability to recommend for advancement. At that time, if one was not a worthy vessel yet placed oneself ahead of others, one would often be held in contempt on account of what people saw and heard. Therefore, monks reflected that they must polish their reputation and integrity in order to establish themselves.

Recently, seeing the monasteries in decline, students of the Way pay no heed to virtue, possess little integrity and righteousness, and lack any sense of honor or shame. They deride sincere and unadorned people as rustic, while praising the boastful and self-satisfied as outstanding and clever. Thus, those whose learning and understanding are unclear merely use their superficial browsing through books to bolster verbal disputation.

As days and months pass, they become steeped in these base habits; consequently, whenever the Way of the sages is discussed, they are as utterly bewildered as people facing a wall. People of this kind truly cannot be saved.”

Letter to Han Zishang.

202.—Miaoxi said: “Formerly, Huitang composed an inscription listing the successive abbots of Huanglong Monastery upon a stone stele, saying: ‘Students of the Way in ancient times had mountain caves for dwellings, fruits of trees for food, and hides for clothing. They did not concern themselves with fame or profit, nor did they register their names with government offices. Only from the Wei, Jin, Qi, Liang, Sui, and Tang dynasties onward were monasteries established as gathering places for students from throughout the four quarters.

Worthy people were selected to serve as models for the unworthy, and the wise were charged with instructing the deluded. Thus the roles of guest and host were established, and distinctions between senior and junior were made. Alas!

For multitudes from within the four seas to gather in a single monastery, it is indeed extremely difficult for the person bearing responsibility there to attend perfectly to every matter. Nevertheless, what is essential may be summed up as follows: grasp the main principles and dispense with minor details; perform urgent matters first and leisurely ones afterward; do not pursue private schemes, but devote yourself to benefiting others.

The work is simple when stated in this way, yet compared with those who ceaselessly ponder schemes for their own private advantage, the difference is truly as vast as that between heaven and earth. Huanglong has now engraved the names of its successive abbots upon a stone stele so that those who come afterward may see it and clearly know which of them possessed virtue, which possessed benevolence and righteousness, which acted impartially for the community, and which sought only their own private gain.

Alas! This is truly cause for trembling.’”

Stone Inscription.

203.—Vice Minister Zhang Zishao^[76] said to Miaoxi: “Alas! The office of Head Seat in a monastery is a position for selecting the worthy. Nowadays, however, monasteries do not inquire whether a person is worthy or unworthy, but follow common custom and use that position as a path for seeking advancement, thereby entirely losing the significance of the office of chief Dharma seat. Admittedly, in this latter age of the Semblance Dharma, it is very difficult to find anyone truly suited to that position. Nevertheless, if one selects someone whose conduct is reasonably good, whose ability and virtue are provisionally adequate, and who understands honor, integrity, and righteousness, and recommends him for that position, he will still be far better than treacherous and dangerous men.”

Ke’an Collection.

204.—Miaoxi said to Zishao: “Among Dharma teachers of recent generations, none has equaled Zhenru Zhe; in supporting the monastic community, none has equaled Yangqi. Some have said that Ciming was a genuine man, but in handling affairs he was often careless and had no fear or inclination to avoid difficulties. Even so, Yangqi forgot himself in reverently serving him, fearing only that the work might not be carried through properly and worrying only that matters might not be brought to completion.

Although he had to brave bitter cold and endure scorching heat, he never showed fear or indolence. From the time he was at Nanyuan Monastery until he finally arrived at Xinghua Monastery, for nearly thirty years in all, he maintained all the regulations and discipline, ceasing only at the end of Ciming’s life. As for Zhenru Zhe, from the time he first shouldered his bundle and set out on pilgrimage until he responded to the needs of the age and led the assembly, he always forgot himself for the sake of the Dharma, like a hungry man receiving food or a thirsty man receiving drink.

Even when confronted by urgent circumstances, his expression never changed, nor did he speak hastily. In summer he did not open the window; in winter he did not approach the hearth. He rested in a solitary room, with dust covering his writing table.

He often said: ‘If a monk does not inwardly possess lofty and far-reaching understanding and outwardly lacks strict teachers and good companions, few such people will ever become great vessels.’ Therefore, even men as unyielding as Fu Tiejiao^[77] and as indomitable as Xiu Yuantong bowed before him as grass bends beneath the wind. Alas! These two great elders are indeed mirrors by which monks may examine themselves for a thousand generations to come.”

Ke’an’s Record of Things Heard.

205.—Zishao, Miaoxi, and Wan’an went together to visit Head Seat Ben,^[78] who was ill in a room in the abbot’s hall. Miaoxi said: “A person in the Chan community must first be physically strong and healthy before he can study the Way.” Wan’an replied directly: “If a person wishes to study the Way, he certainly should not cherish concern for his own body.” Miaoxi said: “Suppose you were afflicted with an illness like this; would you not perhaps go mad?” Although Zishao valued Miaoxi’s words, he nevertheless regarded Wan’an’s words as the more correct.

Record of Things Heard.

206.—Zishao asked Dahui, “In the present age, what should abbots everywhere attend to first?” Dahui said, “To settle the Sangha securely, nothing more than money and rice is needed.” At that time Wan’an was also seated there and immediately said, “That is not so. An abbot must keep account of the property and income of the permanent community. If he knows how to curtail wasteful expenditures and uses resources only for matters consonant with the Way, there will be no shortage of money or rice, so why should this be a cause for concern?

Yet for an abbot today, the foremost necessity is simply to have patch-robed monks who uphold the Way. Suppose an abbot were resourceful enough to accumulate provisions sufficient for ten years, but beneath his seat there were no patch-robed monks who upheld the Way. It would then be just as the ancient sages said: ‘Sitting and consuming the offerings of the faithful in vain, one raises one’s face in shame before the dragons and devas—what benefit, then, is there in being an abbot?’” Zishao said, “The Head Seat’s words are entirely apt.” Dahui turned to Wan’an and said, “Must everything be in accordance with your ideas?” Wan’an remained silent and withdrew.

Collected by Ke’an.

207.—Venerable Wan’an Yan^[79] said, “When my late master Dahui first resided at Jingshan Monastery, during an evening instruction he spoke very vigorously about affairs in various monasteries and the essential doctrine of the Caodong school.^[80] The following day, Head Seat Yin^[81] said to my late master, ‘Ah! Emerging into the world to deliver sentient beings is certainly no small matter. If you wish to support and revive the teaching, you should respond to the times and remedy their abuses; you need not seek immediate gratification.

Even yesterday, when the Venerable acted as an ordinary monk discussing affairs in various places, you still could not speak carelessly. How much less may you do so today, when you ascend the seat of the Precious Flower King and call yourself a spiritual friend!’ My late master said, ‘Last night’s words were only a discussion prompted by the moment.’ The Head Seat said, ‘The learning of sages and worthies is rooted in their innate nature; how could it ever be treated lightly or rashly?’ My late master bowed his head and offered an apology.

The Head Seat nevertheless continued admonishing him at length.

“Wan’an also said, ‘When my late master was exiled to Hengyang,^[82] Attendant Xian^[83] copied out the proclamation announcing his banishment and posted it before the Sangha hall. When the patch-robed monks learned of it, each grieved as though bereaved of his parents; they wept in sorrow and could neither eat nor sleep in peace. Head Seat Yin came before the monks’ quarters and explained the matter clearly, saying, “No one can avoid the calamities and adversities of human life.

Had Dahui throughout his life behaved like a timid woman, enduring a lowly position, keeping his mouth shut, and remaining silent, naturally the events of today would not have occurred. Moreover, what our late master must accomplish does not lie in such conduct. Why, then, do you weep and cause yourselves pain?

In former times, Ciming, Langya, Guquan,^[84] and Dayu^[85] became companions and went together to study under Master Fenyang.^[86] At that time, the imperial court had stationed troops throughout the northwest to suppress the rebels, so the masters had to change their robes, mingle among the soldiers, and travel on. Today, Jingshan and Hengyang are not far apart; the roads are open and uninterrupted, and the mountains and rivers are not perilous.

If the monks wish to visit Dahui, what difficulty could there be?”’ Therefore, the entire assembly fell silent. The following day, the monks set out one after another to visit Master Dahui.

Collected by Zhilin of Mount Lu.

208.—Wan’an said:^[87] “When my late master Dahui was again exiled, this time to Meiyang County,^[88] some among the patch-robed monks discussed the matter privately. Head Seat Yin said, ‘Generally, when judging a person, one should seek what is faultless amid his faults. How could one seek faults amid what is faultless?

Alas! If one fails to discern a person’s mind and instead suspects him on account of outward traces,^[89] what can one offer to reassure public opinion in the monasteries? Moreover, Dahui’s ability, spirit, and virtue issued from his innate nature.

In establishing himself and conducting affairs, he followed only righteousness and integrity, and his magnanimity surpassed that of others. Now that the workings of creation have constrained him, there must assuredly be a course intended by them.^[90] Who knows whether this may not become a blessing for the Dharma-gate in some future time?’ After hearing this explanation, no one discussed the matter again.”

Collected by Zhilin.

209.—Head Seat Yin said to Wan’an, “Ah! One who is called a spiritual friend should cleanse his own mind and receive patch-robed monks from the four quarters with a perfectly impartial and upright mind. If among them there is someone who upholds virtue, benevolence, and righteousness, then even if that person is his enemy or bears a grievance against him, he should still recommend and promote him. But if among them there is someone treacherous, corrupt, dangerous, and mean, he should leave that person aside. In this way, those who come afterward will know what they must uphold, so that all may be united in heart and cultivate virtue together. If this is achieved, the monasteries will be at peace.”

From a letter to Dahui.

210.—Head Seat Yin said to Wan’an, “Of all those who serve as abbots, who does not wish to build up the monasteries? Yet few are able to revive the tradition of the school. This is because abbots forget virtue, abandon benevolence and righteousness, damage the Dharma, and follow their own private desires, thereby bringing matters to such a state.

If one can sincerely reflect upon the decline of the Dharma-gate, one should correct oneself, be humble toward others, select worthy people to assist one, and honor and encourage those of mature virtue. One should keep petty people at a distance, practice frugality oneself, and bestow virtuous kindness upon others. Thereafter, in selecting stewards or attendants, one must seek people close to the mature elders and keep flatterers at a distance, valuing those who do not invite evil criticism or plant the seeds of disorder through factionalism and partiality.

If this is achieved, one may stand alongside Mazu and Baizhang and equal Linji^[91] and Deshan.”^[92]

Collected by Zhilin.

211.—Head Seat Yin said, “The sages of old regarded the absence of adversity as a cause for apprehension, and thus said, ‘Would Heaven truly abandon this unworthy man?’ Fan Wenzi also said:^[93] ‘Only a sage can be without anxiety both within the mind and outside the person. If one is not oneself a sage, then although outwardly one may appear secure, inwardly one remains troubled.’ Worthies and accomplished people, past and present, knew that this could not be avoided; therefore, they were always cautious from the very beginning and took precautions themselves.

Thus, if a person’s life contains some measure of anxiety, hardship, and toil, this may indeed prove to be a lifelong blessing. For even Emperors Yao and Shun could not avoid calamity, adversity, slander, and humiliation,^[94] much less anyone else!”

From a letter to Dahui.

212. Venerable Vạn Am Nhan said: “Recently, I have observed that in the monasteries there are utterly no mature and venerable practitioners. In some places, although there are three hundred to five hundred people, only one acts as the master while the many others serve as companions.

Relying upon the seat of the Dharma King, they too strike the gavel and wave the whisk, deceiving one another; and even when they offer discussions, their words do not accord with the scriptures. This is because the monasteries lack mature and venerable practitioners. Alas!

To enter the world and benefit beings, proclaiming and spreading the teaching on the Buddha’s behalf—unless one has illumined the mind and penetrated the source, with practice and understanding in perfect accord, how could one dare undertake such a responsibility? If someone falsely proclaimed himself an emperor, he would surely bring upon himself the punishment of extermination; how much more, then, with the seat of the Dharma King—how could anyone dare falsely usurp that title?

Alas! As the time of the Buddha grows ever more distant, those of the ‘Thủy Lạo Hạc’ type^[95] range about unchecked, causing the gateway of transformation established by the ancient sages to sink further day by day. How could I refrain from speaking?

Now, while I, Vạn Am Nhan, am free from official duties, I shall set forth several practices that corrupt customs and undermine the teaching, doing immense harm to the Dharma, and circulate them throughout the monasteries, so that younger and later students may know that the elders of former times were constantly apprehensive in fulfilling their responsibility to protect the Buddhadharma with all their hearts, as though walking upon thin ice or running over a heap of swords and spears.

They were not people who sought fame and gain. Whether others praise me or condemn me, I shall offer no defense.”

Collected in Trí Lâm.

213. Vạn Am said: “When the ancients ascended the Dharma hall, they would first present the essential principles of the great Dharma and then invite questions from the assembly, so that students of the Way might come forward to seek the benefit of the Dharma. According to the questions asked and answers given, a method of inquiry and response leading to awakening would take form.

People today instead fabricate four lines of verse with faulty rhymes and call them ‘điếu thoại’—contrived words that are not an authentic transmission. Then a single person suddenly steps forth before the assembly and loudly declaims an old poem, calling this ‘mạ trận’—a sham contest of abuse imitating the ancient manner of transmission. Truly, this is base and preposterous, painful and lamentable!

The elders of former times were constantly mindful of the great matter of birth and death, resolving doubts before the assembly. Once they had illumined the truth, they never again gave rise to the mind of arising and cessation.”

214. Vạn Am said: “Alas! When a venerable master endowed with reputation, virtue, and worthy conduct visits a monastery, the host should ascend the Dharma seat, introduce and thank him with humble and respectful words, then yield the higher place and withdraw to a lower seat to increase the expression of reverence.

When the introduction is complete, the host should descend from the seat and, together with the head monks and the entire assembly, go forth to bow before the venerable master and invite him to ascend the seat, hoping thereby to hear and receive the essentials of the Dharma. Recently, I have seen that many monasteries also make a show of esteeming the virtue of a venerable master by presenting the kōans of the ancients before the assembly for him to evaluate, calling this a means of testing his understanding.

I believe that no thought of testing superiority or inferiority in this manner should ever be allowed to arise. The ancient sages forgot personal feelings for the sake of the Dharma. They merely wished to establish a method of mutual challenge and response so that the teaching might long endure in the world; they never harbored a mind of arising and cessation that would give rise to such unwholesome thoughts!

Courtesy must be governed by humility and deference; this should therefore be considered with the utmost care.”

215. Vạn Am said: “Recently, I have seen scholar-officials, circuit commissioners, and prefects enter the mountains to seek a place where they might inquire into the Way. Then, the following day, they send an attendant to announce to the elder: ‘Today, we especially request that you ascend the Dharma seat and preach the Dharma for such-and-such official.’ This matter alone should be given considerable thought before one proceeds.

Although books from ancient times record scholar-officials visiting monasteries, they all came for the purpose of inquiring into the Way from wise teachers. After the consultation was concluded, the abbot would speak in general terms about the significance of protecting the teaching from outside and the intention of bringing distinction to the springs and rocks—that is, the monastery. If those scholar-officials were already companions in the Way within the house of Chan, he would speak only two or three matters of the house, enabling them to give rise to right faith.

Guō Gōngfǔ^[96] and Yáng Cìgōng inquiring into the Way from Master Báiyún, and Sū Dōngpō and Grand Historian Huáng^[97] visiting Master Fóyìn, were all people who cherished the Way. How could one instead rely upon special rank and behave recklessly, becoming a laughingstock to discerning people?”

216. Vạn Am said: “When the ancients held private interviews, the monk in charge would first hang up a notice informing the assembly. Thereafter, those concerned with the great matter of birth and death would joyfully come together, hoping to seek decisive discernment—to fathom the profound mystery and realize the true source.

Yet in many places today, when private interviews are held, everyone, without regard for the old or the sick, is required to submit a prescribed offering—a customary gift intended to demonstrate utmost sincerity and reverence, without which one is naturally denied admission. Alas! Where there is musk, fragrance naturally arises.

Why must the Dharma teacher invoke the public regulations to drive people away? Because of this, countless troublesome affairs arise, leaving both host and guests ill at ease. Those who teach the Dharma should carefully consider this matter.”

217.—Wan’an said: “From the First Patriarch Bodhidharma at Shaolin Monastery onward, the transmission of the mind-seal included both the robe and the Dharma. But by the time of the Sixth Patriarch Huineng, the transmission of the robe ceased, and succession to the ancestral legacy and continuation of the radiance of the patriarchal seat depended solely upon the correspondence of practice and understanding. His descendants grew increasingly numerous and flourishing.

Thus, after Dajian, the Sixth Patriarch, Shitou and Mazu were both direct heirs. This truly fulfilled the cryptic prophecy of Prajnatara^[98]: ‘It will be necessary to rely upon the legs of the descendants in order to journey.’ This is its meaning. The profound words and wondrous sayings of those two great masters spread throughout the realm, and many practitioners who tacitly accorded with them and secretly attained realization frequently appeared.

Because the masters had many methods for cultivating the Way, while students of the Way did not exclusively follow any single fixed Dharma gate, the lineage flowing from Caoxi, the Sixth Patriarch, divided into five schools.^[99] Although square and round vessels differ, the substance of the water remains one. Each school relied upon its own renowned teachings and exerted itself to preserve and propagate them. Even an ordinary utterance or a single injunction became an exemplary standard for students of the Way.

Yet this alone was not all that caused the monasteries to flourish. Therefore, there were also mutual exchanges of verses and responses, through which subtle meanings were expounded and hidden profundities disclosed; sometimes suppressing, sometimes elevating, they assisted the Dharma’s work of transformation. Tasteless words, like boiling tree bark for soup or blowing upon iron nails to make rice, were given to later generations to chew upon; these were called ‘comments on ancient cases.’ Although such comments began in the time of Fenyang, it was Xuedou who expanded their expression and clearly revealed their purport, making their meaning as vast as a boundless ocean.

Later authors then imitated Xuedou in composing works, paying no regard whatsoever to virtue in the Way, but devoting themselves solely to lofty, ornate, polished, and florid language. Consequently, those born later and advancing belatedly could no longer perceive the complete, pure, simple, and natural intent of the ancients. Alas!

When I travel among the monasteries and visit senior masters, if a text is not a recorded saying of the ancients, I do not read it; if a practice is not an injunction of Baizhang, I do not follow it. This is not because I have a special fondness for antiquity, but only because people of the present age are not sufficient models for me to follow. I hope that all wise and accomplished persons will understand my meaning beyond the words.”

218.—Wan’an said: “Recently I have observed that patch-robed monks are prone to clinging to one-sided views and fail to understand human circumstances. They are credulous, recklessly accepting falsehoods and finding it difficult to return to the right path. They favor those who flatter them, praising whoever agrees with them and disparaging whoever opposes them. Even if they happen to understand a phrase or half a phrase, that understanding is obscured by these harmful habits. Many grow white-haired without ever attaining accomplishment.”

All the passages above are found in the Zhilin Collection.

219.—Wan’an said: “The monasteries have reached a time when heterodox doctrines are arising with great force. Their proponents say: ‘There is no need to observe the precepts; concentration and wisdom need not be cultivated; virtue need not be developed; and sensual desires need not be relinquished.’ They then cite arguments from the Vimalakirti Sutra^[100] and the Sutra of Perfect Enlightenment^[101] as evidence, extolling greed, anger, delusion, killing, stealing, and sexual misconduct as pure conduct.

Alas! Such words not only endanger the monasteries today but will also imperil this Dharma gate for ten thousand generations. Ordinary beings are deeply shrouded in confusion.

Greed, anger, delusion, craving, attachment to self and others, and ignorance follow sensory conditions thought after thought, like a cauldron of boiling water. What means can be relied upon to make it clear and cool? Therefore, the ancient sages, necessarily considering what would bring the greatest benefit in dealing with this condition, established the three trainings of precepts, concentration, and wisdom as safeguards, so that delusion might be transformed into truth.

Today, those born later and advancing belatedly neither observe the precepts, cultivate concentration and wisdom, nor develop virtue. They rely solely upon broad learning and eloquent speech to sway the ignorant, who then cannot be guided back. I am certain that such teachings will bring harm for ten thousand generations.

Noble and upright wayfarers must clearly discern the great matter of birth and death and preserve sincere faith so that they are not led astray by such people. They should immediately say: ‘Such words cannot be trusted. They are like the poisonous droppings of the zhen bird or water drunk by venomous snakes: one should neither hear nor look upon them, much less consume them.’ These are unquestionably words that kill people.

It is only natural that discerning persons should keep far away from their proponents.”

A Letter to Caotang.

220.—Wan’an said: “Among Caotang’s disciples, only Shantang possessed the bearing of the ancients. When he was at Huanglong Monastery, whenever the rector had a matter concerning the whole community, he would first arrange his deportment properly, then go to the abbot’s quarters to receive explicit instructions. Only afterward would he prepare the ceremonial forms for serving tea and refreshments, never changing this procedure from beginning to end.

Once, the senior monk Zhien was conducting a merit-making rite to pray for the deliverance of his deceased mother and inadvertently dropped two coins. After two days they still had not been found. Then, while the attendant Cai of the Holy Monk’s Hall was sweeping, he found them and immediately posted a notice of lost property to inform the entire community.

This was because when the master who presides over the Dharma is pure, those below emulate those above.”

The Qingquan Collection.

221.—During an informal evening instruction, Wan’an addressed all the monastics and laypeople on the subject of frugality. Some among the patch-robed monks privately criticized the matter. When Wan’an learned of it, he said: “To eat rich delicacies in the morning and be disgusted by coarse rice and thin soup in the evening is ordinary human sentiment. You have turned your minds to the great matter of birth and death and have come together seeking the shore of quiescence. You should therefore reflect that the great work remains unfinished and that we are far removed from the age of the Buddha. How could you still think morning and evening only of indulging your appetite for food and drink?”

The Zhenmu Collection.

222.—Wan’an was benevolent by nature and conducted himself with integrity and restraint. He spoke in plain words; though his words were few, their meaning was complete. He was widely learned, possessed a precise memory, and investigated principles to their utmost, never recklessly following anything through carelessness. When discussing events of past and present with others, it was as though he himself had been present at the time. His listeners understood them clearly, as if they had witnessed them with their own eyes. The patch-robed monks often said: “Though we study throughout the year, all that we gain does not equal what we receive from listening to the master’s discourse for a single day.”

Recorded Accounts.

223.—Wan’an told Head Seat Bian^[102]: “Your master Yuanwu said: ‘Among the monks of the present age, few possess integrity, honor, and a sense of shame; therefore, scholar-officials often scorn and slight them. If one day you cannot avoid conduct for which others despise you like vermin, you must always act in accordance with established standards and rules. Do not pursue worldly power or profit, and do not flatter human sentiments. You must shoulder the entire responsibility for the calamities of birth and death. Then, without having to leave the realm of Mara, you will enter the realm of the Buddha.’”

Dharma Words.

224.—When Head Seat Bian went forth to respond to the needs of the world, he served as abbot of Qixian Monastery on Mount Lu. He always carried a bamboo staff with a pair of straw sandals threaded onto it and slung over his shoulder. When he passed through Donglin Monastery in Jiujiang, Master Hundong saw him and rebuked him, saying: “You are a model for people of the world. By conducting yourself in this manner, you not only demean yourself but also show grave discourtesy toward your host.” Head Seat Bian laughed and said: “People take delight in doing what pleases them. What fault have I committed?” He then took up a brush, left behind the following verse, and departed:

“Do not say that Qixian is impoverished;

The body is poor, but the Way is not.

My straw sandals have claws like a tiger;

My supporting staff is mighty as a dragon.

When thirsty, I drink the waters of Caoxi.^[103]

When hungry, I eat chestnuts from thorny thickets.^[104]

Those with heads of bronze and brows of iron

Are all together with me in the mountains.”

After reading the verse, Hundong appeared ashamed of himself.

Collected by Yuehu.

225.—Master Bian told Hundong: “A counterfeit dragon cannot bring rain, and a painted cake cannot satisfy hunger. If a patch-robed monk possesses no genuine virtue within, but outwardly relies upon ornate cleverness, he is like a rotten boat painted red, with a wooden puppet set at the helm, placed upon dry land. One may indeed believe it fit to look at. But if one day that boat is launched upon rivers and lakes and must contend with wind and waves, it will truly be in peril.”

Collected by Yuehu.

226.—Master Bian said: “One who is called an Elder and proclaims the teaching on behalf of the Buddha must personally be pure and must serve the assembly with wholehearted sincerity. How could he weigh advantage and harm and thereby divide his own mind? In carrying out my duties, this is necessarily how I must act. As for whether the undertaking succeeds or fails, even the ancient sages could not have determined that. How, then, could I be careless?”

Collected by Yuehu.

227.—Master Bian said: “When Fozhi served as abbot of Xichan Monastery, every patch-robed monk holding office was required to be neat and properly attired. Shui'an alone was naturally simple and unaffected. His food and clothing were extremely plain, and he moved boldly among the crowd without the least concern or apprehension.

Seeing this, Fozhi rebuked him: ‘Why are you dressed so sloppily?’ Shui'an replied: ‘It is not that I dislike using fine things; it is only because I am poor and cannot afford a complete set of clothing. If I had money, I too would like to have a pair of garments made from animal fur, so that I might join in the communal gatherings. But since I am poor, there is truly nothing I can do.’ Hearing this, Fozhi laughed.

Seeing that Shui'an could not be compelled, he let the matter rest.”

Collected by Yuehu.

Precious Admonitions of the Chan Monastery

Volume Three

End.

Notes:

^[1] Xuetang Xing. Chan Master Xuetang Daoxing, Dharma heir of Chan Master Foyan Yuan, of the fifteenth generation of the Nanyue lineage.

^[2] Master Ben. Chan Master Wuben, who formerly resided at Beishan Monastery and later at Jianfu Monastery; a Dharma heir of Chan Master Dahui, of the sixteenth generation of the Nanyue lineage.

^[3] Fan Yanling. During the Song dynasty, Zhang Xiyan held the office of district magistrate in Pingxiang. Fan Yanling held the office of Palace Attendant.

When he led troops through Jinling, Zhang Yong was there by imperial command to oversee affairs. Zhang Yong asked: “Among the places through which the imperial envoy has passed, have you encountered any good officials?” Fan Yanling replied: “The other day, when I passed through Pingxiang, I found its district magistrate, Zhang Xiyan, to be a good man.” Yong asked: “How do you know that he is a good official?” He replied: “From the moment I entered his jurisdiction, I saw that the bridges, culverts, and roads were in excellent condition; the fields and gardens were broad and expansive; there were no idle farmers in the countryside and no gamblers in the marketplaces; and at night the beats of the watch drums sounded clearly and punctually.

From this I knew that he governed well.” Yong said: “Xiyan is indeed a worthy man, and the imperial envoy is also a good official.” That very day, Yong reported the matter to the imperial court. The emperor promoted Zhang Xiyan to Transport Commissioner and Fan Yanling to Gate Warden. Zhang Yong's courtesy name was Fuzhi, and he was later enfeoffed as Duke Dingguo.

^[4] “Your Excellency.” Chancellors, the Three Dukes, and prefectural governors were all addressed as “Your Excellency.”

^[5] Duke Zhang Zhongding. A native of Puzhou, he passed the imperial examination during the reign of Emperor Taizong of the Song dynasty. While serving as prefect of Yizhou, he diligently supervised the building of dikes and the excavation of irrigation channels to bring water into the fields, thereby earning the admiration of the local people. After his death, he was granted the posthumous title Duke Zhongding.

^[6] Wang Shipeng. Wang Shipeng, whose courtesy name was Guiling, was a native of Heqing and a scholar of the Longtu Pavilion. In the third year of Shaoxi, he was granted the posthumous name Zhongwen.

^[7] “The age of capping.” In ancient times, the age of twenty was called the “weak” age, and only then was a young man permitted to wear a cap. Thus, one aged twenty or above was said to have reached the age of capping.

^[8] Layman Jiandu. The father of Master Xuetang.

^[9] Harm and benefit. This translates the expression “benefit and affliction.” Anything that harms others is called an affliction; anything that benefits others is called a benefit.

^[10] Ying'an Hua. Chan Master Ying'an Tanhua, Dharma heir of Chan Master Huqiu Long, of the sixteenth generation of the Nanyue lineage.

^[11] Puyun Yuan. Chan Master Puyun Ziyuan, Dharma heir of Baiyun Wu, of the sixteenth generation of the Nanyue lineage.

^[12] Head Seat. The foremost member of the Sangha assembly and an exemplar within the Chan monastery, serving as the eyes of humans and devas, opening the teaching hall to expound the Dharma, and guiding later generations.

^[13] Yicai Seng. Chan Master Xueguo Fayi, Dharma heir of Caotang Qing.

^[14] Secretary. The person responsible for correspondence, registers, memorials, and notices within the Chan monastery.

^[15] Baiyang Shun. Chan Master Baiyang Fashun, Dharma heir of Foyan Yuan, of the fifteenth generation of the Nanyue lineage.

^[16] Canon Prefect. The person who safeguards the Tripitaka, understands its principles and meaning, and knows how to arrange the catalogs of its three collections to facilitate consultation.

^[17] Tong Wutou. Chan Master Beishan Fatong, Dharma heir of Changliu Liaoqing.

^[18] Guest Prefect. The person who attends to guests and receives both monastics and laypeople.

^[19] Xianzhen Mu. Chan Master Zhengxian Zhenmu, Dharma heir of Foyan Yuan, of the fifteenth generation of the Nanyue lineage.

^[20] Rector. The person who maintains discipline within the Sangha assembly and ensures harmony both within and without; hence, this officer is also called the One Who Brings Joy to the Assembly.

^[21] Hua Die. Chan Master Tanhua.

^[22] Assistant Administrator. The officer responsible for receipts and expenditures, including money and grain.

^[23] Monastery Administrator. In Sanskrit, this is called Malandi; in Chinese it is translated as “Monastery Master.” Today the office is called Superintendent or Monastery Administrator. This person oversees the affairs of the Three Jewels, receives officials and guests, and conducts matters with strictness, clarity, impartiality, and diligence, allowing neither superiors nor subordinates to harbor resentment.

^[24] Yong Die. Chan Master Shuangxin Deyong, Dharma heir of Gao'an Shanwu.

^[25] “The nostrils upright.” This means fully revealing the Dharma body and the substance of the Way.

^[26] Mazu. Chan Master Mazu Daoyi, Dharma heir of Nanyue Huairang.

^[27] Baizhang. Chan Master Baizhang, Dharma heir of Mazu Daoyi.

^[28] Nanquan. Nanquan studied under Mazu on Mount Daxiong, where he suddenly awakened to the great matter and fully comprehended the great function. His special title was Chan Master Puming.

^[29] The general meaning of this passage is that the ancient worthies were free and unencumbered in advancing or withdrawing, and in leaving or remaining at a monastery.

^[30] Twelve days. This translates the expression “bát tuần tiếp gian.” A tuần is ten days, while tiếp is twelve days. A complete circuit through the twelve Earthly Branches, from Tý to Sửu, is called a tiếp period.

^[31] The ancient. This refers to Hoàn Hách Hàn Phi Tử, who offered this explanation.

^[32] This is a saying from the Analects: “After reflecting three times, only then did he act.”

^[33] Vạn Am. Chan Master Đông Lâm Vạn Am Đạo Nham, a Dharma heir of Đại Tuệ Cảo, of the sixteenth generation of the Nam Nhạc lineage.

^[34] Đức Quán. Head Seat Đức Quán, a Dharma heir of Phật Nhãn Viễn, of the fifteenth generation of the Nam Nhạc lineage.

^[35] The envoy came again with an invitation. This translates the expression “sứ phù.” During the Han dynasty, when the emperor or an official wished to dispatch an envoy somewhere, he would give him a six-inch bamboo tally split into two matching halves, to serve as a token of authority.

^[36] Ẩn Sơn. Venerable Long Sơn of Đàm Châu, also called Venerable Ẩn Sơn, a Dharma heir of Great Master Mã.

^[37] An extraordinary talent. This translates the term “gián khí,” meaning an exceptional person who does not become entangled with the world—that is, an exceedingly rare person of extraordinary talent.

^[38] Tuyết Đường’s father was the layman Kiến Độc, a man of great wealth and noble status.

^[39] Perfunctory. This translates the expression “thất tự gian,” a local colloquialism meaning something inessential.

^[40] Attendant Phương. Chan Master Siêu Tông Huệ Phương, a Dharma heir of Hoàng Long, of the twelfth generation of the Nam Nhạc lineage.

^[41] Chan Master Tú, a Dharma heir of Chan Master Thiên Y Hoài, of the eleventh generation of the Thanh Nguyên lineage.

^[42] The general meaning of this section is that practitioners of the Way possess superior, intermediate, or inferior capacities, and that later students must be guided accordingly.

^[43] Villages and districts. According to the Analects, five households constituted one “lân,” five lân constituted one “lý,” 1,250 households constituted one “hương,” and 500 households constituted one “đảng.”

^[44] The general meaning of this section is that, if one wishes to persuade others, one must first be sincere and trustworthy oneself, in both word and deed.

^[45] The general meaning of this section is that virtue and the pursuit of fame and profit cannot be reconciled with one another.

^[46] Viên Chiếu. Chan Master Viên Chiếu Tông Bản, a Dharma heir of Chan Master Thiện Y Nghĩa Hoài, of the eleventh generation of the Thanh Nguyên lineage.

^[47] Thảo Đường Thanh. Chan Master Thảo Đường Thiện Thanh, a Dharma heir of Hoàng Long Tổ Tâm, of the thirteenth generation of the Nam Nhạc lineage.

^[48] The general meaning of this section is that those who seek the Way should not allow a second thought to arise.

^[49] These are the words of Nhiễm Cầu. When Confucius was in the state of Vệ, Nhiễm Cầu said to Quý Tông: “For a state to have a sage yet not know how to employ him, while still hoping that the state will be well governed, is like walking backward while hoping to advance. How could one ever reach the goal?”

^[50] Sơn Đường. Chan Master Sơn Đường Đảo Chấn, a Dharma heir of Chan Master Thảo Đường Thanh.

^[51] Attendant Bình. Attendant Bình of Thái Dương had formerly studied under Master Minh An. Although he fully understood Minh An’s essential teaching, he was inclined to suppress his peers and envy those who surpassed him. At that time, Lang Gia, Quảng Chiếu, and Viên Giám were among the assembly. On that occasion, Chan Master Phần Dương Chiếu had Attendant Bình investigate Minh An’s essential teaching. Thái Dương Minh An said: “Those who can cause the Đỗng Sơn school to flourish are none other than Chan Master Viễn and Chan Master Giác.” The two Chan masters said: “Attendant Bình is presently here.” Minh An pointed a finger at his own chest and said: “Because this place is not good.” He then pressed his thumb into the center of his palm and said: “Bình will later die in this place.”

When Minh An entered nirvana, he left these final instructions: “After my body has been buried, no calamity will occur for ten years, but afterward it will be struck by Thái Dương Sơn.” Later, while at Thái Dương Monastery, Attendant Bình suddenly told the Sangha: “The sacred remains of the late master have been placed in a location that is not in harmony with geomantic principles, so I must dig them up and cremate them.” The senior elders of the monastery all urged Attendant Bình not to do such a thing. Bình said: “But the site is harmful to me.”

Bình then excavated the stupa and saw that Minh An’s body and countenance appeared just as they had while he was alive. Bình piled firewood around it and set it alight, but the body still would not burn, and everyone in the assembly was astonished. Bình then split open the skull with an axe, poured on more oil, and burned it. Before long, the body was entirely consumed. The Sangha then reported the matter to the local magistrate, who condemned Bình as unfilial and ordered him to return to lay life. Bình later changed his name to Scholar Hoàng, but wherever he went, no one would support or shelter him, so he had to wander from place to place. Later, he was mauled to death by a tiger at a crossroads. It happened exactly as Minh An’s prophecy had foretold.

^[52] Venerable Như. This was perhaps Venerable Vân Cư Pháp Như, a Dharma heir of Chan Master Phật Nhẫn Viễn.

^[53] Sealing one’s mouth and remaining silent. This translates the expression “giam mặc.” In ancient times, when Confucius visited the temple of Hậu Tắc of the Zhou dynasty, he saw a statue cast in gold whose mouth had been sealed three times. On the back of the statue was written: “If the workings of heaven were not kept concealed, how could the four seasons change? If the workings of earth were not kept secret, how could the myriad beings be born and brought to completion? If human designs were not kept concealed, how could the myriad affairs be accomplished?” This was the ancients’ admonition concerning circumspection.

^[54] Head Seat Không. That is, Chan Master Tuyết Phong Đông Sơn Tuệ Không, a Dharma heir of Thảo Đường Thanh.

^[55] Chan Master Thạch Đầu Thiên had twenty-one Dharma heirs; Chan Master Mã Tổ Nhất had eighty-four Dharma heirs; Chan Master Tuyết Phong Tồn had forty-two Dharma heirs; and Chan Master Vân Môn Uyển had sixty-one Dharma heirs.

^[56] Chan Master Hoàng Long Nam had twenty-four Dharma heirs, and Chan Master Ngũ Tổ Diễn had twenty-two Dharma heirs.

^[57] Rice offered to living beings. Rice given as food to sentient beings. According to the Buddhist Vinaya, when bhikshus take their midday meal, they each set aside a bowl of rice as an offering to living beings, placing in it a few grains of rice and a little plain water to give to the hungry Mother-and-Child Ghosts.

^[58] The ancient. Venerable Nghiêm Dương was often accompanied on either side by a snake and a tiger. He would frequently place rice in the palm of his hand and feed them.

^[59] Old Layman Bàng. The elder layman Bàng was named Bàng Uẩn, with the courtesy name Đạo Huyền, and was a Dharma heir of Great Master Mã Tổ of Giang Tây.

^[60] Layman Chu. This may have been Duke Chu, Thừa Ích Quốc, or Duke Chu, Giám Thừa Tuất; it is not known with certainty. He was a Dharma heir of Chan Master Đại Hồng Lão Nột Tổ Chứng.

^[61] Triệu Siêu Nhiên. The commandery prince Triệu Lệnh Khâm, whose courtesy name was Biểu Chi and whose sobriquet was Layman Siêu Nhiên, was a Dharma heir of Chan Master Viên Ngộ Cần.

^[62] Hàn Tử Thương. His personal name was Câu, his courtesy name was Tử Thương, and he attained the official rank of Minister. He studied under Chan Master Sơn Đông Đạo Chấn.

^[63] Lý Thành. In the first year of the rebellion, he assembled troops from the prefectures of Triết Giang and the region of Hoài. Proclaiming himself King Lý Thiệu, he plundered the territory of Tương Dương. When he encountered Nhạc Phi’s army, Lý Thành’s forces suffered a crushing defeat. The various regions were thereby pacified.

^[64] Dã Am. Chan Master Dã Am Tổ Toàn, a Dharma heir of Chan Master Tuệ Tông Cảo.

^[65] Lý Thương Lão. Because the elder Thương had excavated the earth during construction and disturbed a dragon vein, his entire household became afflicted with edema, and no treatment from any quarter could cure them. He then sincerely observed a vegetarian fast, recited scriptures, and prayed. Before seven days had passed, one night he dreamed of an old man dressed in white, riding an ox as it glided over the surface of the earth. The following day, his entire household recovered from their illness.

^[66] Head Seat Yuan. Chan Master Zhaojue Weian Daoyuan, a Dharma heir of Yuanwu Keqin in the fifteenth generation of the Nanyue lineage. Dahui’s “Martial Arsenal,” Li Shanglao, said: “When Master Miaoxi was at Baofeng Monastery, Head Seat Yuan was delighted to see him. On one occasion, Miaoxi requested one month’s leave to visit me, Li Shanglao, during an illness. He was delayed by ten days and returned only after forty days. Head Seat Yuan therefore rebuked him, saying, ‘Impermanence advances swiftly. Do you not regard the work of cultivation as urgently as though your head were on fire?’”

^[67] Cremation Ceremony. The cremation rite, the ceremony of burning the body.

^[68] Fóxìng. Chan Master Dagui Faxing Fatai, a Dharma heir of Yuanwu Keqin in the fifteenth generation of the Nanyue lineage.

^[69] Practitioner. One who has newly entered a monastery to cultivate but has not yet received the precepts.

^[70] Patriarch Chaoran. Chan Master Chaoran Wenzu, a Dharma heir of Tianyi Yihuai in the eleventh generation of the Qingyuan lineage.

^[71] This refers to Gao’an, the former abbot of Yunju Monastery.

^[72] Head Seat Liang and Yinshan. Both studied under Master Mazu. After awakening to the essential meaning of mind and resolving the great matter, Head Seat Liang retired to Xishan Mountain in Hongzhou, while Yinshan later lived in seclusion on Longshan Mountain in Tanzhou.

^[73] Venerable Bao. This was perhaps Venerable Dagui Fabao, a Dharma heir of Chan Master Dahui Zonggao.

^[74] The Feng Hexagram. This is the “Thunder over Fire—Feng” hexagram in the Book of Changes, with Li below and Zhen above. Zhen is thunder, and Li is fire; hence the hexagram is read as “Thunder over Fire—Feng.” Feng means abundance and also greatness. In the structure of the hexagram, Zhen is above and Li below. Zhen signifies movement, while Li signifies illumination. To act with the virtue of illumination, and in acting to remain capable of illumination, are both means of bringing about abundant greatness. According to this meaning, success is assured; hence it is also called “Feng—Success.”

^[75] It Should Be Said. The Commentary on the Judgment further expands upon the meaning beyond the hexagram itself. Since Feng represents a time of utmost abundance, when abundance reaches its extreme, decline is feared to be near. Thus, when the sun reaches midday, it must begin to incline westward; when the moon reaches fullness, it must begin to wane. Even something as vast as heaven and earth, subject to the cycles of vital forces and destiny, has times of fullness and depletion, diminishing—dissolving and wearing away—and increasing—growing and expanding—in accordance with the “time.” Vital forces move in cycles, and prosperity and decline alternate. If even heaven and earth are thus, how much more so human beings?

^[76] Vice Minister Zhang. Zhang Jiucheng, whose courtesy name was Zishao, passed the jinshi examination in the second year of the Shaoxing era. In official service, he rose to become Vice Minister of the Ministry of Rites and Vice Minister of the Ministry of Justice.

^[77] Fu of the Iron Feet. Chan Master Yingtian Yongfu, a Dharma heir of Letan Huaicheng. During his travels on foot, he was forced into the house of a prostitute, yet did not succumb to sexual temptation; hence he was called “Fu of the Iron Feet.”

^[78] Head Seat Ben. Head Seat Wuben of Jianfu Monastery, a Dharma heir of Chan Master Dahui Zonggao.

^[79] The main purport of this section is divided into two passages. The first extols the master’s moral conduct. The second clearly shows that no one can escape the calamities and misfortunes of human life.

^[80] Caodong. Chan Master Dongshan Liangjie, a native of Kuaiji and a Dharma heir of Chan Master Yunyan Tansheng; and Chan Master Caoshan Benji, a native of Xuanzhou and a Dharma heir of Dongshan Liangjie. These two masters founded a distinct Chan school called the “Caodong School.”

^[81] Head Seat Yin. Chan Master Head Seat Fayin, a Dharma heir of Chan Master Changlu He.

^[82] The Former Master Was Exiled to Hengyang. During the reign of Emperor Gaozong of the Song dynasty, in the seventh year of the Shaoxing era, an imperial edict invited Miaoxi to serve as abbot of Nengren Monastery on Jingshan Mountain. In the eleventh year of Shaoxing, Zhang Jiucheng, whose courtesy name was Zishao, came with several high officials to pay their respects, and they discussed the investigation of things.

Miaoxi said, “You gentlemen know only the investigation of things, but you do not know when things have been investigated.” They did not understand and questioned him further. Miaoxi said, “Have you read the tales and not encountered the story of An Lushan’s rebellion during the Tang dynasty? An Lushan had formerly served as prefect in Liangzhou, where a portrait of him remained.

When Emperor Minghuang of Tang passed through that place on his way to Shu, he saw the portrait and became furious. He ordered an attendant to strike the portrait with a sword. When the head in the portrait fell to the ground, the head of An Lushan, who was then hiding in the mountains, also spontaneously fell to the ground.” Upon hearing this, Zhang Jiucheng awakened.

On that occasion, Master Miaoxi also spoke further about the Divine Arm Bow. When Qin Hui heard the account of the Divine Arm Bow, he suspected that Zhang Jiucheng intended to rebel and reported the matter to the imperial court. Consequently, the emperor exiled Master Miaoxi to Hengyang and demoted Zhang Jiucheng to the post of prefect of Nankang.

^[83] Attendant Xian. Namely, Chan Master Fuyan Liaoxian, a Dharma heir of Chan Master Dahui Zonggao.

^[84] Guquan. Chan Master Dadao Guquan, who lived at Bajiao Hermitage on Nanyue Mountain, was a Dharma heir of Chan Master Fenyang Shanzhao in the tenth generation of the Nanyue lineage.

^[85] Dayu. Chan Master Shouzhi of Dayu Mountain, a Dharma heir of Chan Master Fenyang Shanzhao.

^[86] Fenyang. Chan Master Fenyang Shanzhao, a Dharma heir of Chan Master Shoushan Shengnian in the ninth generation of the Nanyue lineage.

^[87] The main purport of this section is that the conduct of a great virtuous master is not something ordinary people can comprehend; therefore, one should not pass confused and reckless judgments upon it.

^[88] Exiled to Meiyang County. While Miaoxi was in exile in Hengyang, he composed the three-fascicle Treasury of the True Dharma Eye. After slanderous accusations were submitted against him, he was exiled again, this time to Meiyang County. Before long, he was permitted to don the robes of the Way once more. In the twentieth year of the Shaoxing era, the emperor issued an edict appointing him abbot of King Ashoka Monastery. In the twenty-eighth year, another imperial edict invited him to serve as abbot of Jingshan Monastery. He passed away in the first year of the Longxing era, during the reign of Emperor Xiaozong.

^[89] Traces. The traces of exile.

^[90] These words were merely an empty prediction by Head Seat Yin, but fifteen years later Master Miaoxi received a general pardon from Emperor Gaozong. In the twentieth year of the Shaoxing era, the emperor invited him to serve as abbot of King Ashoka Monastery, and so forth.

^[91] Linji.—The Linji Monastery; Chan Master Yixuan, a Dharma heir of Chan Master Huangbo Xiyun in the fourth generation of the Nanyue lineage.

^[92] Deshan.—Chan Master Deshan Xuanjian, a Dharma heir of Chan Master Longtan Chongxin in the fourth generation of the Nanyue lineage.

^[93] Sima Guang said: “Duke Zhuang of Chu regarded the absence of calamity as a cause for fear and thus said, ‘Could Heaven have forsaken this unworthy man?’”

^[94] Slander and Humiliation.—Because Emperor Yao was said to have had a heart devoid of parental kindness, while Emperor Shun was charged with the fault of being unfilial.

^[95] The Water-Loving Crane.—When Venerable Ananda was with the bhikkhus in the Bamboo Grove, there was a bhikkhu named Water-Loving Crane who recited the verse:

When Ananda heard this, he told that bhikkhu, “That verse is not the word of the Buddha. You should listen to the verse spoken by the Buddha, as follows:

The bhikkhu then returned and related this to his teacher. His teacher said, “Ananda is old and speaks erroneously; he cannot be trusted. You should continue reciting the former verse.” The principal intent of this passage is to emphasize that one must correct one’s own prejudiced mind.

^[96] Guo Gongfu and Yang Cigong.—Guo Gongfu studied under Master Baiyun Duan for many years, and his responses were fully in accord with the Way. Yang Cigong was also fond of investigating Chan. Once, when he had the opportunity to visit Master Baiyun Duan, after an evening’s conversation Yang Cigong immediately understood the essential principle of the Chan school.

^[97] Su Dongpo and the Grand Historian Huang.—The layman Su Dongpo came to study under Master Foyin. Foyin said, “There is no bed or couch here at all. What will you do?” The layman replied, “For the time being, I shall borrow your body of the four great elements as a seat.” Foyin said, “This mountain monk will pose a question.

If you cannot answer it, you must remove your jade belt and leave it behind.” Su Dongpo gladly agreed. Foyin said, “You say that you will borrow this mountain monk’s body of the four great elements, but this mountain monk’s body is fundamentally empty, and the five skandhas do not exist either. Then what will you use as a seat?” Su Dongpo could not answer, so he removed his jade belt and left it behind.

Foyin, in turn, presented Su Dongpo with a patched robe as a keepsake. The Grand Historian Huang.—Seeing Master Foyin seated in the Chan hall, he asked, “After the Buddha entered nirvana in the Twin Grove, who is the Buddha? When the ocean-seal emits its radiance, who is that seal?” Master Foyin replied, “Melons from east of the river, when brought to Jiangnan, are of the stock from Jiangbei; melons from west of the river, when brought to Jiangbei, are planted in Jiangbei.” The Grand Historian Huang remained silent.

^[98] Prajnatara’s Prophetic Verse.—The Great Master Bodhidharma, the twenty-eighth patriarch in India, received the Dharma from Prajnatara of Eastern India, the twenty-seventh patriarch of the Chan school in the lineage descending from the Buddha. He asked Prajnatara, “Where must I later go to carry out the work of the Buddha?” Prajnatara said, “After I pass away, you shall go to the land of Zhendan (China) to propagate the Great Dharma.” Bodhidharma further asked, “Are there great beings in that land capable of receiving the Dharma vessel?” Prajnatara replied, “In the place where you teach, there will be a great many successors. I foresee people attaining realization of the Way. Now listen to my verse:

“Through boundless Zhendan runs a single road;

Through it, descendants shall spread the teaching far.

When the golden cock lets fall a grain of rice,

Arhats throughout the ten directions shall receive offerings.”

In the verse above, the first line alludes to Master Daoyi, namely Mazu Daoyi. The second line alludes to Master Shitou. The third line alludes to Nanyue Huairang, who came from Jinji County. The fourth line also alludes to Mazu, who resided at Luohan Monastery in Shifang County, Sichuan Province.

^[99] Going against the Current of Caoxi.—The Caoxi lineage.

^[100] The Vimalakirti Sutra.—The sutra says, “A bodhisattva-mahasattva, though entering houses of prostitution or having a wife and children, nevertheless always cultivates pure conduct.”

^[101] The Sutra of Perfect Enlightenment.—The sutra says, “All hindrances are ultimate enlightenment; even morality, concentration, and wisdom, as well as lust, anger, and delusion, are all pure conduct.” These are the deeds manifested by great provisional sages for the benefit of beings, yet heterodox and depraved persons use them to deceive others and abuse the reverence accorded to them.

^[102] Head Seat Bian.—Chan Master Bian Tian of Zhaojue Monastery, a Dharma successor of Chan Master Dagui Fatai.

^[103] The Water of Caoxi.—According to the biography of National Master Tiantai Shao, one day, when Jinghui ascended the Dharma hall, a monk asked, “What is a single drop of the water of Caoxi?” Jinghui replied, “This is a single drop of the water of Caoxi.”

^[104] A Chestnut Burr.—Master Yangqi instructed the assembly, saying, “If you can penetrate the adamantine fist and swallow a chestnut burr, you will walk hand in hand with all the Buddhas of the three times and breathe through the same nostril as the ancestral masters of every generation. If you have not yet attained this, then in investigating Chan you must truly investigate, and in realization you must truly realize. Only then will it suffice.”